عَيْنَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "عَيْنَ".
وَلِسُلَيْمَٰنَ ٱلرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ۖ وَأَسَلْنَا لَهُۥ عَيْنَ ٱلْقِطْرِ ۖ وَمِنَ ٱلْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِۦ ۖ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ ٱلسَّعِيرِ
21:82; 38:37.
素莱曼的统治从叙利亚北部沿地中海东岸直到红海, 沿着阿拉伯海到波斯湾。实际上, 在素莱曼时代, 以色列帝国达到了财富、权力和威望的顶点, 因为 رِيْح (Rih) 这一单词的意思, 除了别的以外, 在这节经文中是权力和征服 (Lane)。这节经文也表明, 素莱曼有一支庞大的商 (业) 船队 («列王纪上», 9:26-28和 «犹太白科全书»卷11, 437页), 工业和手工业在他的时代也非常发达, 而且他也征服和迫使许多桀骜难驯的山地部族为他做工作 («历代志下»，4:1-2; 2:18)。
یعنی خلیج فارس سے انطاکیہ تک ہوائیں نہایت عمدگی سے چلتی رہتی تھیں جس سے سلیمانؑ کے زمانہ میں بحری تجارت اچھی ہوتی تھی۔
یعنی تانبہ کے پگھلانے والی فیکٹریاں بنانے کی اُسے توفیق دی تھی۔
دیکھئے نوٹ سورۂ نمل آیت۴۰۔
21:82; 38:37.
Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite Empire had reached its zenith in wealth, power and prestige as the word Rih which, among other things, means power and conquests, (Lane), used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy (I Kings, 9: 26-28 & Jew. Enc. vol. Xl. p. 437) and that industry and craftsmanship had greatly developed under him and that he had also conquered and pressed into service wild and rebellious mountain tribes (II Chron. 4: 1,2 & 2: 18).
21:82; 27:18; 38:37.
Important Words:
رواح (evening course) is derived from راح which means, he went or journeyed or worked. They say راح الیھم i.e. he went to them or he went to them in the evening; or did a thing in the evening or in the afternoon; he went or journeyed at any time. الرواح is the going or journeying in the last or latter part of the day; or the going or journeying at any time of the day or night. ریح means, the wind; a good or pure thing; mercy; aid against an enemy; victory or conquest: predominance and power; a turn of good fortune (Lane & Aqrab). See also 8:47.
Commentary:
The verse speaks volumes for the vast extent of Solomon’s dominions and the peace and prosperity which reigned in his empire. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite empire had reached its zenith in wealth, power and prestige as the word ریح which, among other things, means power and conquests, used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy:
"And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophire, and fetched from thence gold, four hundred and twenty tents and brought it to King Solomon" (1 Kings 9: 26-28).
Solomon’s foreign alliances formed the basis for foreign commercial relations. From the Egyptians he bought chariots and horses, which he sold to the Hittites and other people of the north. With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the Gulf of Akaba, to Ophire, presumably on the eastern coast of the Arabian Peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palace, and for the perfection of his civil and military organizations (Jew. Enc. vol. xi. p. 437).
The words, "And We caused a fount of molten copper to flow for him." signify the high stage to which industry and craftsmanship had developed under Solomon. He had erected factories in which copper was melted. In the Bible we have:
"Moreover, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof and ten cubits the height thereof. Also he made a molten sea of ten cubits from brim to brim, round in compass and the height thereof was five cubits" (II Chronicles 4: 1-2).
The expression. "And of the jinn were some who worked under him" shows that Solomon had conquered and pressed into service wild and rebellious mountain tribes who worked for him day and night. Incidentally, the verse shows that Solomon’s rule was firm and strong. A reference to this is also to be found in the Bible in II Chronicles, 2: 18.
a
21:82; 38:37.
1043
素莱曼的统治从叙利亚北部沿地中海东岸直到红海, 沿着阿拉伯海到波斯湾。实际上, 在素莱曼时代, 以色列帝国达到了财富、权力和威望的顶点, 因为 رِيْح (Rih) 这一单词的意思, 除了别的以外, 在这节经文中是权力和征服 (Lane)。这节经文也表明, 素莱曼有一支庞大的商 (业) 船队 («列王纪上», 9:26-28和 «犹太白科全书»卷11, 437页), 工业和手工业在他的时代也非常发达, 而且他也征服和迫使许多桀骜难驯的山地部族为他做工作 («历代志下»，4:1-2; 2:18)。
4
یعنی خلیج فارس سے انطاکیہ تک ہوائیں نہایت عمدگی سے چلتی رہتی تھیں جس سے سلیمانؑ کے زمانہ میں بحری تجارت اچھی ہوتی تھی۔
5
یعنی تانبہ کے پگھلانے والی فیکٹریاں بنانے کی اُسے توفیق دی تھی۔
6
دیکھئے نوٹ سورۂ نمل آیت۴۰۔
a
21:82; 27:18; 38:37.
3139
Important Words:
رواح (evening course) is derived from راح which means, he went or journeyed or worked. They say راح الیھم i.e. he went to them or he went to them in the evening; or did a thing in the evening or in the afternoon; he went or journeyed at any time. الرواح is the going or journeying in the last or latter part of the day; or the going or journeying at any time of the day or night. ریح means, the wind; a good or pure thing; mercy; aid against an enemy; victory or conquest: predominance and power; a turn of good fortune (Lane & Aqrab). See also 8:47.
Commentary:
The verse speaks volumes for the vast extent of Solomon’s dominions and the peace and prosperity which reigned in his empire. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite empire had reached its zenith in wealth, power and prestige as the word ریح which, among other things, means power and conquests, used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy:
"And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophire, and fetched from thence gold, four hundred and twenty tents and brought it to King Solomon" (1 Kings 9: 26-28).
Solomon’s foreign alliances formed the basis for foreign commercial relations. From the Egyptians he bought chariots and horses, which he sold to the Hittites and other people of the north. With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the Gulf of Akaba, to Ophire, presumably on the eastern coast of the Arabian Peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palace, and for the perfection of his civil and military organizations (Jew. Enc. vol. xi. p. 437).
The words, "And We caused a fount of molten copper to flow for him." signify the high stage to which industry and craftsmanship had developed under Solomon. He had erected factories in which copper was melted. In the Bible we have:
"Moreover, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof and ten cubits the height thereof. Also he made a molten sea of ten cubits from brim to brim, round in compass and the height thereof was five cubits" (II Chronicles 4: 1-2).
The expression. "And of the jinn were some who worked under him" shows that Solomon had conquered and pressed into service wild and rebellious mountain tribes who worked for him day and night. Incidentally, the verse shows that Solomon’s rule was firm and strong. A reference to this is also to be found in the Bible in II Chronicles, 2: 18.
a
21:82; 38:37.
2380
Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite Empire had reached its zenith in wealth, power and prestige as the word Rih which, among other things, means power and conquests, (Lane), used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy (I Kings, 9: 26-28 & Jew. Enc. vol. Xl. p. 437) and that industry and craftsmanship had greatly developed under him and that he had also conquered and pressed into service wild and rebellious mountain tribes (II Chron. 4: 1,2 & 2: 18).
ثُمَّ لَتَرَوُنَّهَا عَيْنَ ٱلْيَقِينِ
第5-8节经文毫不含糊地指示, 火狱般的生活已在现世中开始了。后世的火狱已在现世生活中做好了准备, 它不为人眼所见, 却为反映它的确定知识者所洞识。这几节经文描写了人类有关火狱的确定知识的三个阶段, 那是说, عِلْمُ الْيَقِيْن (‘Ilmul-Yaqin) 推论确定的知识; عَيْنُ الْيَقِيْن (‘Ainul-Yaqin) 观察确定性的知识; حَقُّ الْيَقِيْن (Haqqul-Yaqin) 体验确定性的知识。知识的确定可以通过那些对罪恶的性质作思考者的推论而获得, 但人死后将目见到火狱, 而在复生日, 他可以通过实际进入火狱而完全认识确定的真理。
Verses 5-8 leave no doubt as to the commencement of a hellish life in this very world. The Hell of next life is prepared in this life, hidden from the human eye, but can be recognised with the knowledge of certainty by those who reflect upon it. These verses describe three stages of certainty of human knowledge with regard to Hell, viz. ‘Ilmul-Yaqin or certainty by inference; ‘Ainul-Yaqin or certainty by sight and Haqqul-Yaqin or certainty by realization. The certainty of knowledge can be had in this very life by inference by those who reflect upon the nature of evil, but after death man will see Hell with his own eyes, while on the Day of Resurrection he shall have a full realization of the truth of certainty by actually entering into Hell.
Commentary:
The verse administers a severe rebuke to disbelievers. It seems to say to them: "Why can’t you understand the simple thing, that the wages of sin is death and that no spiritual life is left in you. Had you used common sense and what little amount of knowledge you possess, you would have seen a veritable Hell yawning before your eyes in this very life, i.e. you would have realized that your engrossment in the pursuit of pomp, circumstance and the material advantages of this temporary existence will cause your total ruin. But you give no thought to these stark realities of life. You do not believe that such a thing will ever happen, but the time is fast approaching when you will see Divine punishment overtaking you in the form of diverse calamities."
It may be stated here that there are three stages of certainty, viz. علم الیقین i.e." certainty by inference, عین الیقین i.e. "certainty by sight" and حق الیقین i.e. "certainty by realization." In the first stage a thing itself is not visible but from its visible effects a man can conclude that it exists. In the second stage not only the effects of a thing but the thing itself is visible, though its nature is not completely comprehended. In the third stage which is the stage of perfect realization or personal experience a man both through observation of the effects of a thing on others and through realization of its effect on himself, can have as complete an understanding of the nature of a thing as it is possible for him to have. These are also the stages of human knowledge with regard to Hell. A man can, by inference, attain certainty about the existence of Hell in this very life but it is after death that he will see it with his own eyes, though it is on the Day of Resurrection that a sinful man will have full realization of it by personally experiencing it.
1777
第5-8节经文毫不含糊地指示, 火狱般的生活已在现世中开始了。后世的火狱已在现世生活中做好了准备, 它不为人眼所见, 却为反映它的确定知识者所洞识。这几节经文描写了人类有关火狱的确定知识的三个阶段, 那是说, عِلْمُ الْيَقِيْن (‘Ilmul-Yaqin) 推论确定的知识; عَيْنُ الْيَقِيْن (‘Ainul-Yaqin) 观察确定性的知识; حَقُّ الْيَقِيْن (Haqqul-Yaqin) 体验确定性的知识。知识的确定可以通过那些对罪恶的性质作思考者的推论而获得, 但人死后将目见到火狱, 而在复生日, 他可以通过实际进入火狱而完全认识确定的真理。
4830
Commentary:
The verse administers a severe rebuke to disbelievers. It seems to say to them: "Why can’t you understand the simple thing, that the wages of sin is death and that no spiritual life is left in you. Had you used common sense and what little amount of knowledge you possess, you would have seen a veritable Hell yawning before your eyes in this very life, i.e. you would have realized that your engrossment in the pursuit of pomp, circumstance and the material advantages of this temporary existence will cause your total ruin. But you give no thought to these stark realities of life. You do not believe that such a thing will ever happen, but the time is fast approaching when you will see Divine punishment overtaking you in the form of diverse calamities."
It may be stated here that there are three stages of certainty, viz. علم الیقین i.e." certainty by inference, عین الیقین i.e. "certainty by sight" and حق الیقین i.e. "certainty by realization." In the first stage a thing itself is not visible but from its visible effects a man can conclude that it exists. In the second stage not only the effects of a thing but the thing itself is visible, though its nature is not completely comprehended. In the third stage which is the stage of perfect realization or personal experience a man both through observation of the effects of a thing on others and through realization of its effect on himself, can have as complete an understanding of the nature of a thing as it is possible for him to have. These are also the stages of human knowledge with regard to Hell. A man can, by inference, attain certainty about the existence of Hell in this very life but it is after death that he will see it with his own eyes, though it is on the Day of Resurrection that a sinful man will have full realization of it by personally experiencing it.
3426
Verses 5-8 leave no doubt as to the commencement of a hellish life in this very world. The Hell of next life is prepared in this life, hidden from the human eye, but can be recognised with the knowledge of certainty by those who reflect upon it. These verses describe three stages of certainty of human knowledge with regard to Hell, viz. ‘Ilmul-Yaqin or certainty by inference; ‘Ainul-Yaqin or certainty by sight and Haqqul-Yaqin or certainty by realization. The certainty of knowledge can be had in this very life by inference by those who reflect upon the nature of evil, but after death man will see Hell with his own eyes, while on the Day of Resurrection he shall have a full realization of the truth of certainty by actually entering into Hell.