لِّبَنِیۡۤ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "لِّبَنِیۡۤ".
۞ کُلُّ الطَّعَامِ کَانَ حِلًّا لِّبَنِیۡۤ اِسۡرٰٓءِیۡلَ اِلَّا مَا حَرَّمَ اِسۡرٰٓءِیۡلُ عَلٰی نَفۡسِہٖ مِنۡ قَبۡلِ اَنۡ تُنَزَّلَ التَّوۡرٰٮۃُ ۗ قُلۡ فَاۡتُوۡا بِالتَّوۡرٰٮۃِ فَاتۡلُوۡہَاۤ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
حضرت یعقوب علیہ السلام کا ایک کشفی نام اسرائیل تھا(پرانا عہدنامہ پیدائش باب۳۲ آیت۲۸)۔
بعض چیزوں سے ان کی بیماری کی وجہ سے ان کو روکا گیا تھا۔ بنو اسرائیل نے غلطی سے ان کو حرام سمجھ لیا (پیدائش باب۳۲)۔
Certain foods which the Jews abstained from were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32: 32. Jacob suffered from sciatica, and, for medical reasons he forbade himself the sciatic nerve as food. This was his personal matter but the Israelites made it a rule of conduct to abstain from eating the sinew.
The name Israel was bestowed upon Jacob in a vision (Gen. 32: 28).
Important Words:
کل (all) is a very common Arabic word used to express two senses: (1) all members of a group; (2) all parts of an individual thing. The word may generally be rendered as, all; whole; each; every one, etc. It is also sometimes used in the sense of "the majority of", and rarely even in the sense of "some" or "part of" (Aqrab & Taj)
Commentary:
The preceding verses emphasize the importance of complete submission to the will of God. The highest good cannot be attained without the sacrifice of most beloved things, including personal and national sentiments. The present verse cites an apt illustration. Whereas God had allowed "all food" to the Jews, the Israelites forbade themselves parts thereof on the ground that Jacob, for personal and medical considerations, abstained from partaking of them. But as the word Israel, primarily the name of Jacob, is also used about his children and descendants and has been so used in the Bible, it may also be taken in this sense in the second clause of the present verse.
By saying, All food was lawful to the Children of Israel, the Quran also refutes an objection of the People of the Book, which served as an obstacle in the way of their accepting Islam. There were certain kinds of food which the Jews abstained from eating but which were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32:32. Jacob suffered from sciatica, and, therefore, for medical reasons he forbade himself the use of the sciatic nerve as food. This was a personal matter but the Children of Israel followed his example blindly and made it a rule of conduct to abstain from the eating of the sinew. It was not forbidden by Law, the abstention being purely voluntary.
Moreover, the incident which led to the abandonment of the sciatic nerve as food by Israel and later by the Israelites took place long before the Torah was revealed. The Torah itself does not forbid it but merely mentions it as a practice of the Jews who had, therefore, no right to object to its use by the Muslims. The objection, if valid, also held good against Abraham and many other Prophets. Besides, there are some foods which were used by Abraham and his descendants but were later forbidden by the Torah. The camel is an instance of this kind. Hence, the verse purports to say that if certain foods used by the patriarchs are allowed to other peoples, the Jews have no right to object.
It may be pointed out here that there is a difference of meaning between کل طعام (kullu-ta‘amin) and کل الطعام (kullut-ta‘ami) as used in the present verse. The former means, every kind of food, while the latter means, all food, i.e. the whole food. It appears that the Jews objected that the Muslims ate the whole meat, not excepting even the nerve.
1
حضرت یعقوب علیہ السلام کا ایک کشفی نام اسرائیل تھا(پرانا عہدنامہ پیدائش باب۳۲ آیت۲۸)۔
2
بعض چیزوں سے ان کی بیماری کی وجہ سے ان کو روکا گیا تھا۔ بنو اسرائیل نے غلطی سے ان کو حرام سمجھ لیا (پیدائش باب۳۲)۔
380
Important Words:
کل (all) is a very common Arabic word used to express two senses: (1) all members of a group; (2) all parts of an individual thing. The word may generally be rendered as, all; whole; each; every one, etc. It is also sometimes used in the sense of "the majority of", and rarely even in the sense of "some" or "part of" (Aqrab & Taj)
Commentary:
The preceding verses emphasize the importance of complete submission to the will of God. The highest good cannot be attained without the sacrifice of most beloved things, including personal and national sentiments. The present verse cites an apt illustration. Whereas God had allowed "all food" to the Jews, the Israelites forbade themselves parts thereof on the ground that Jacob, for personal and medical considerations, abstained from partaking of them. But as the word Israel, primarily the name of Jacob, is also used about his children and descendants and has been so used in the Bible, it may also be taken in this sense in the second clause of the present verse.
By saying, All food was lawful to the Children of Israel, the Quran also refutes an objection of the People of the Book, which served as an obstacle in the way of their accepting Islam. There were certain kinds of food which the Jews abstained from eating but which were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32:32. Jacob suffered from sciatica, and, therefore, for medical reasons he forbade himself the use of the sciatic nerve as food. This was a personal matter but the Children of Israel followed his example blindly and made it a rule of conduct to abstain from the eating of the sinew. It was not forbidden by Law, the abstention being purely voluntary.
Moreover, the incident which led to the abandonment of the sciatic nerve as food by Israel and later by the Israelites took place long before the Torah was revealed. The Torah itself does not forbid it but merely mentions it as a practice of the Jews who had, therefore, no right to object to its use by the Muslims. The objection, if valid, also held good against Abraham and many other Prophets. Besides, there are some foods which were used by Abraham and his descendants but were later forbidden by the Torah. The camel is an instance of this kind. Hence, the verse purports to say that if certain foods used by the patriarchs are allowed to other peoples, the Jews have no right to object.
It may be pointed out here that there is a difference of meaning between کل طعام (kullu-ta‘amin) and کل الطعام (kullut-ta‘ami) as used in the present verse. The former means, every kind of food, while the latter means, all food, i.e. the whole food. It appears that the Jews objected that the Muslims ate the whole meat, not excepting even the nerve.
439
Certain foods which the Jews abstained from were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32: 32. Jacob suffered from sciatica, and, for medical reasons he forbade himself the sciatic nerve as food. This was his personal matter but the Israelites made it a rule of conduct to abstain from eating the sinew.
440
The name Israel was bestowed upon Jacob in a vision (Gen. 32: 28).
وَلَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ فَلَا تَکُنۡ فِیۡ مِرۡیَۃٍ مِّنۡ لِّقَآئِہٖ ۖ وَجَعَلۡنٰہُ ہُدًی لِّبَنِیۡۤ اِسۡرٰٓءِیۡلَ
2:88; 17:3; 23:50.
2:88; 17:3; 23:50.
2:88; 17:3; 23:50.
Commentary:
The pronoun ہ in the expression لقائه may be taken as referring to God or to the Book. In the second case the meaning would be, "be not therefore in doubt about receiving a perfect Book thyself."
b
2:88; 17:3; 23:50.
b
2:88; 17:3; 23:50.
3071
Commentary:
The pronoun ہ in the expression لقائه may be taken as referring to God or to the Book. In the second case the meaning would be, "be not therefore in doubt about receiving a perfect Book thyself."
a
2:88; 17:3; 23:50.
وَاٰتَیۡنَا مُوۡسَی الۡکِتٰبَ وَجَعَلۡنٰہُ ہُدًی لِّبَنِیۡۤ اِسۡرٰٓءِیۡلَ اَلَّا تَتَّخِذُوۡا مِنۡ دُوۡنِیۡ وَکِیۡلًا
2:54, 88; 23:50; 32:24; 40:54.
17:69.
Commentary:
With this verse begins an account of Moses and his people. The preceding verse alluded to the Divine promise that the Holy Prophet and his followers would conquer "the Distant Mosque" and the land around it. Muslims are told here that Jerusalem and the country around it was first given to Moses and his people in accordance with Divine promise. The people of Moses lost it because they disobeyed the commandments of God. Muslims should beware lest they also break God’s covenant and incur His displeasure.
Towards the close of the previous chapter, reference was made to Jews, and Muslims were directed to argue with them in a way that is best (16:126). This direction implied that in their discussion with Jews, Muslims should base their arguments on principles accepted by Jews and should advance reasons in support of the truth of Islam from their own (Jewish) Scriptures. The present chapter provides an illustration of the way in which Muslims should discuss religious matters with "the People of the Book." It refers to prophecies contained in the Jewish Scriptures which point to the corruption and degeneration of Jews and their breach of the divine covenant which made them the object of Divine punishment and tells them that now they could only save themselves by accepting the New Covenant—Islam.
b
2:54, 88; 23:50; 32:24; 40:54.
c
17:69.
a
2:54, 88; 23:50; 32:24; 40:54.
b
17:69.
1932
Commentary:
With this verse begins an account of Moses and his people. The preceding verse alluded to the Divine promise that the Holy Prophet and his followers would conquer "the Distant Mosque" and the land around it. Muslims are told here that Jerusalem and the country around it was first given to Moses and his people in accordance with Divine promise. The people of Moses lost it because they disobeyed the commandments of God. Muslims should beware lest they also break God’s covenant and incur His displeasure.
Towards the close of the previous chapter, reference was made to Jews, and Muslims were directed to argue with them in a way that is best (16:126). This direction implied that in their discussion with Jews, Muslims should base their arguments on principles accepted by Jews and should advance reasons in support of the truth of Islam from their own (Jewish) Scriptures. The present chapter provides an illustration of the way in which Muslims should discuss religious matters with "the People of the Book." It refers to prophecies contained in the Jewish Scriptures which point to the corruption and degeneration of Jews and their breach of the divine covenant which made them the object of Divine punishment and tells them that now they could only save themselves by accepting the New Covenant—Islam.
a
2:54, 88; 23:50; 32:24; 40:54.
b
17:69.
اِنۡ ہُوَ اِلَّا عَبۡدٌ اَنۡعَمۡنَا عَلَیۡہِ وَجَعَلۡنٰہُ مَثَلًا لِّبَنِیۡۤ اِسۡرٰٓءِیۡلَ
3:50; 61:7.
Commentary:
The verse gives the reason why Jesus has not been included among the false gods of the idolaters and has been spared the denunciation and condemnation to which they have been subjected. The reason is that he was a righteous servant of God and a model of virtue and piety upon whom God had bestowed His blessings.
a
3:50; 61:7.
3679
Commentary:
The verse gives the reason why Jesus has not been included among the false gods of the idolaters and has been spared the denunciation and condemnation to which they have been subjected. The reason is that he was a righteous servant of God and a model of virtue and piety upon whom God had bestowed His blessings.