لِنَفۡسِیۡ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "لِنَفۡسِیۡ".
قُل لَّاۤ اَمۡلِکُ لِنَفۡسِیۡ نَفۡعًا وَّلَا ضَرًّا اِلَّا مَا شَآءَ اللّٰہُ ۚ وَلَوۡ کُنۡتُ اَعۡلَمُ الۡغَیۡبَ لَاسۡتَکۡثَرۡتُ مِنَ الۡخَیۡرِ وَمَا مَسَّنِیَ السُّوۡٓءُ ۚ اِنۡ اَنَا۠ اِلَّا نَذِیۡرٌ وَّبَشِیۡرٌ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ
10:50; 72:22.
2:120; 5:20; 11:3.
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
h
10:50; 72:22.
i
2:120; 5:20; 11:3.
a
10:50; 72:22.
b
2:120; 5:20; 11:3.
1075
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
b
10:50; 72:22.
c
2:120; 5:20; 11:3.
قُل لَّاۤ اَمۡلِکُ لِنَفۡسِیۡ ضَرًّا وَّلَا نَفۡعًا اِلَّا مَا شَآءَ اللّٰہُ ۗ لِکُلِّ اُمَّۃٍ اَجَلٌ ۚ اِذَا جَآءَ اَجَلُہُمۡ فَلَا یَسۡتَـٔۡخِرُوۡنَ سَاعَۃً ۖ وَّلَا یَسۡتَقۡدِمُوۡنَ
اُمَّۃٌ کا لفظ چونکہ مجموعۂ افراد پر بولا جاتا ہے۔ اس لئے لفظ کے لحاظ سے اس کی طرف مفرد ضمیر بھی جا سکتی ہے اور معنوں کے لحاظ سے جمع بھی۔ ہم نے مفرد کی ضمیر ترجمہ میں پھیری ہے۔
7:189.
7:35; 16:62; 35:46.
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them, how he could fulfil their demand for punishment when he possessed no power either to do good to, or avert evil from, himself.
7:189.
7:35; 16:62; 35:46.
Commentary:
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them how he could fulfil their demand for punishment when personally he possessed no power either to do good to, or avert evil from, himself. How clearly this and similar other verses show that the real object of the Quran is to uphold the Unity of God! The Quran cannot bear any human being, even the greatest of all the Prophets, to be regarded as equal to God.
The word امة (people) in this verse means those who disbelieve and not people generally as referred to in v. 48. The verse means to say that there comes a time when disbelievers meet their inevitable end and their place is taken by another people who follow the Divine Messenger. In other words, the Holy Prophet is made to say to disbelievers that, though it is not in his power to bring punishment on them, yet, as it is the immutable law of God that when a people take to evil ways they decline and fall, they will not be allowed to go unpunished and on their ashes a new people shall arise and a new era of truth shall dawn.
c
7:189.
d
7:35; 16:62; 35:46.
1
اُمَّۃٌ کا لفظ چونکہ مجموعۂ افراد پر بولا جاتا ہے۔ اس لئے لفظ کے لحاظ سے اس کی طرف مفرد ضمیر بھی جا سکتی ہے اور معنوں کے لحاظ سے جمع بھی۔ ہم نے مفرد کی ضمیر ترجمہ میں پھیری ہے۔
a
7:189.
b
7:35; 16:62; 35:46.
1325
Commentary:
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them how he could fulfil their demand for punishment when personally he possessed no power either to do good to, or avert evil from, himself. How clearly this and similar other verses show that the real object of the Quran is to uphold the Unity of God! The Quran cannot bear any human being, even the greatest of all the Prophets, to be regarded as equal to God.
The word امة (people) in this verse means those who disbelieve and not people generally as referred to in v. 48. The verse means to say that there comes a time when disbelievers meet their inevitable end and their place is taken by another people who follow the Divine Messenger. In other words, the Holy Prophet is made to say to disbelievers that, though it is not in his power to bring punishment on them, yet, as it is the immutable law of God that when a people take to evil ways they decline and fall, they will not be allowed to go unpunished and on their ashes a new people shall arise and a new era of truth shall dawn.
c
7:189.
d
7:35; 16:62; 35:46.
1267
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them, how he could fulfil their demand for punishment when he possessed no power either to do good to, or avert evil from, himself.
وَقَالَ الۡمَلِکُ ائۡتُوۡنِیۡ بِہٖۤ اَسۡتَخۡلِصۡہُ لِنَفۡسِیۡ ۖ فَلَمَّا کَلَّمَہٗ قَالَ اِنَّکَ الۡیَوۡمَ لَدَیۡنَا مَکِیۡنٌ اَمِیۡنٌ
Commentary:
In the words, I may take him specially for myself, the King seems to administer a veiled rebuke to Potiphar, hinting that, whereas he (Potiphar) had failed to treat with honour a man like Joseph, he himself would now bestow on him the honour he deserved by admitting him to his special favour. This was the attitude of the King before he had spoken to Joseph. But when he had talked with him, he became still more enamoured of him and hastened to confer high rank upon him. In the Bible we read: And Pharaoh said unto Joseph, "According unto thy word shall all people be ruled: only in the throne will I be greater than thou"… "and he made him to ride in the second chariot which he had" (Gen. 41:40-43).
1558
Commentary:
In the words, I may take him specially for myself, the King seems to administer a veiled rebuke to Potiphar, hinting that, whereas he (Potiphar) had failed to treat with honour a man like Joseph, he himself would now bestow on him the honour he deserved by admitting him to his special favour. This was the attitude of the King before he had spoken to Joseph. But when he had talked with him, he became still more enamoured of him and hastened to confer high rank upon him. In the Bible we read: And Pharaoh said unto Joseph, "According unto thy word shall all people be ruled: only in the throne will I be greater than thou"… "and he made him to ride in the second chariot which he had" (Gen. 41:40-43).
وَاصۡطَنَعۡتُکَ لِنَفۡسِیۡ
12:55.
12:55.
e
12:55.
a
20:14.
2265
Important Words:
اصطنعتک (I have chosen thee). For اصطنع see 20:40.
The verse signifies that God chose Moses for the great and difficult task of delivering a broken and crushed people from a heartless tyranny.
c
12:55.