مِلَّۃَ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "مِلَّۃَ".
وَقَالُوۡا کُوۡنُوۡا ہُوۡدًا اَوۡ نَصٰرٰی تَہۡتَدُوۡا ۗ قُلۡ بَلۡ مِلَّۃَ اِبۡرٰہٖمَ حَنِیۡفًا ۖ وَّمَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ
2:112.
3:68; 6:80; 16:124; 22:32.
حَنِيْف (Hanif) 指 (1) 改邪归正的人 (مُفْرَدَات); (2) 坚信正道绝不背离的人; (3) 绝对赞成伊斯兰教而始终不渝的人 (Lane); (4) 顺从伊布拉欣宗教的人 (اَقْرَبْ); (5) 信仰所有先知的人 (كَثِيْر)。
2:112.
3:68; 6:80; 16:124; 22:32.
Hanif means, (1) one who turns away from error to guidance (Mufradat); (2) one who steadily follows the right faith and never swerves from it; (3) one inclining in a perfect manner to Islam and continuing firm therein (Lane); (4) one who follows the religion of Abraham (Aqrab); (5) one who believes in all Prophets (Kathir).
2:112.
3:68; 6:80; 16:124; 22:32.
Important Words:
حنیفا (ever inclined to God) is derived from حنف which means, he became inclined. حنیف means: (1) one who turns away from error to guidance (Mufradat); (2) one who steadily follows the right faith and never swerves from it; (3) one inclining in a perfect manner to Islam and continuing firm therein (Lane); (4) one who follows the religion of Abraham (Aqrab).
Commentary:
There is a notion prevalent among the followers of different religions that salvation is confined to their respective folds only. This view is, however, quite erroneous. Salvation depends upon the grace and mercy of God, and submission to His will is the only way to win His grace and mercy. So long as the following of a religion involves submission to God’s will, there is salvation in it. But when this condition ceases to exist in a religion, that religion can no more offer salvation. The verse points out that the Jews and the Christians are wrong in asserting that the bare entry of a person into their respective religions assures salvation. Not so, says Allah, but salvation lies in what Abraham taught––absolute submission to God’s will. And Abraham was a rightly guided person who taught and practised the spirit of Islam.
The words, he was not of those who set up gods with God, are not used here to remove any misconception about Abraham but to point out to the People of the Book that, while their progenitor Abraham was not an idol-worshipper, they had for themselves practically set up so many equals to God. They outwardly professed belief in God’s Oneness but in their hearts lay hidden, scores of idols which they loved and revered as one should love and revere God alone.
b
2:112.
c
3:68; 6:80; 16:124; 22:32.
82
حَنِيْف (Hanif) 指 (1) 改邪归正的人 (مُفْرَدَات); (2) 坚信正道绝不背离的人; (3) 绝对赞成伊斯兰教而始终不渝的人 (Lane); (4) 顺从伊布拉欣宗教的人 (اَقْرَبْ); (5) 信仰所有先知的人 (كَثِيْر)。
b
2:112.
c
3:68; 6:80; 16:124; 22:32.
142
Important Words:
حنیفا (ever inclined to God) is derived from حنف which means, he became inclined. حنیف means: (1) one who turns away from error to guidance (Mufradat); (2) one who steadily follows the right faith and never swerves from it; (3) one inclining in a perfect manner to Islam and continuing firm therein (Lane); (4) one who follows the religion of Abraham (Aqrab).
Commentary:
There is a notion prevalent among the followers of different religions that salvation is confined to their respective folds only. This view is, however, quite erroneous. Salvation depends upon the grace and mercy of God, and submission to His will is the only way to win His grace and mercy. So long as the following of a religion involves submission to God’s will, there is salvation in it. But when this condition ceases to exist in a religion, that religion can no more offer salvation. The verse points out that the Jews and the Christians are wrong in asserting that the bare entry of a person into their respective religions assures salvation. Not so, says Allah, but salvation lies in what Abraham taught––absolute submission to God’s will. And Abraham was a rightly guided person who taught and practised the spirit of Islam.
The words, he was not of those who set up gods with God, are not used here to remove any misconception about Abraham but to point out to the People of the Book that, while their progenitor Abraham was not an idol-worshipper, they had for themselves practically set up so many equals to God. They outwardly professed belief in God’s Oneness but in their hearts lay hidden, scores of idols which they loved and revered as one should love and revere God alone.
b
2:112.
c
3:68; 6:80; 16:124; 22:32.
152
Hanif means, (1) one who turns away from error to guidance (Mufradat); (2) one who steadily follows the right faith and never swerves from it; (3) one inclining in a perfect manner to Islam and continuing firm therein (Lane); (4) one who follows the religion of Abraham (Aqrab); (5) one who believes in all Prophets (Kathir).
قُلۡ صَدَقَ اللّٰہُ ۗ فَاتَّبِعُوۡا مِلَّۃَ اِبۡرٰہِیۡمَ حَنِیۡفًا وَّمَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ
3:68.
See 3:68.
By saying that Abraham was ever obedient to God, the verse hints that he did not prohibit the eating of any particular food of his own accord, as the Israelites have done. It purports to say that by differing from the Israelites in this matter, Islam does not go against the way and the practice of the Prophets of God, particularly that of Abraham.
See 3:68.
Commentary:
By saying that Abraham was ever obedient to God, the verse hints that he did not prohibit the eating of any particular meat of his own accord, as the Israelites have done. So by differing from the Israelites in this matter, Islam does not go against the way and the practice of the Prophets of God, particularly that of Abraham.
By saying that Abraham did not associate gods with Allah, the Jews are reminded that it is they themselves who set up gods with God and go against the religion of Abraham, to whom the will of his Master was all in all.
a
3:68.
a
See 3:68.
382
Commentary:
By saying that Abraham was ever obedient to God, the verse hints that he did not prohibit the eating of any particular meat of his own accord, as the Israelites have done. So by differing from the Israelites in this matter, Islam does not go against the way and the practice of the Prophets of God, particularly that of Abraham.
By saying that Abraham did not associate gods with Allah, the Jews are reminded that it is they themselves who set up gods with God and go against the religion of Abraham, to whom the will of his Master was all in all.
a
See 3:68.
442
By saying that Abraham was ever obedient to God, the verse hints that he did not prohibit the eating of any particular food of his own accord, as the Israelites have done. It purports to say that by differing from the Israelites in this matter, Islam does not go against the way and the practice of the Prophets of God, particularly that of Abraham.
وَمَنۡ اَحۡسَنُ دِیۡنًا مِّمَّنۡ اَسۡلَمَ وَجۡہَہٗ لِلّٰہِ وَہُوَ مُحۡسِنٌ وَّاتَّبَعَ مِلَّۃَ اِبۡرٰہِیۡمَ حَنِیۡفًا ۗ وَاتَّخَذَ اللّٰہُ اِبۡرٰہِیۡمَ خَلِیۡلًا
حَنِیْـفًا ابراہیمؑ کا حال ہے۔ لیکن چونکہ حال اور صفت کے معنی ایک ہوتے ہیں اور حال کا ترجمہ اردو میں نہیں ہو سکا۔ اس لئے صفت کا ترجمہ کر دیا گیا ہے۔
2:132.
This verse gives the essence of Islam which is complete submission to the will of God and the complete devotion of all one’s faculties and powers to His service and holds out Abraham as true model for a Muslim to imitate and follow.
2:132.
Important Words:
خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.
Commentary:
This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.
There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).
d
2:132.
349
这节经文述及伊斯兰教的要旨: 完全服从安拉的旨意并把个人的全部才能和力量完全奉献给安拉而为安拉服务。经文提出伊布拉欣为穆斯林摹仿和学习的真正的榜样。
1
حَنِیْـفًا ابراہیمؑ کا حال ہے۔ لیکن چونکہ حال اور صفت کے معنی ایک ہوتے ہیں اور حال کا ترجمہ اردو میں نہیں ہو سکا۔ اس لئے صفت کا ترجمہ کر دیا گیا ہے۔
a
2:132.
591
Important Words:
خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.
Commentary:
This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.
There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).
b
2:132.
675
This verse gives the essence of Islam which is complete submission to the will of God and the complete devotion of all one’s faculties and powers to His service and holds out Abraham as true model for a Muslim to imitate and follow.
قَالَ لَا یَاۡتِیۡکُمَا طَعَامٌ تُرۡزَقَانِہٖۤ اِلَّا نَبَّاۡتُکُمَا بِتَاۡوِیۡلِہٖ قَبۡلَ اَنۡ یَّاۡتِیَکُمَا ۚ ذٰلِکُمَا مِمَّا عَلَّمَنِیۡ رَبِّیۡۤ ۚ اِنِّیۡ تَرَکۡتُ مِلَّۃَ قَوۡمٍ لَّا یُؤۡمِنُوۡنَ بِاللّٰہِ وَہُمۡ بِالۡاٰخِرَۃِ ہُمۡ کٰفِرُوۡنَ
Commentary:
This verse provides a very useful lesson for preachers, for it shows that a preacher should preach his message in a manner as not to tire or bore his hearers. Joseph assured the young men that he would not detain them long and would finish his discourse before their meal-time. The verse also shows how solicitous Joseph was in preaching the truth. Like Joseph, the Holy Prophet was also ever on the lookout for an opportunity to preach to the people and sometimes he had had recourse to extraordinary devices such as inviting them to a feast.
1541
Commentary:
This verse provides a very useful lesson for preachers, for it shows that a preacher should preach his message in a manner as not to tire or bore his hearers. Joseph assured the young men that he would not detain them long and would finish his discourse before their meal-time. The verse also shows how solicitous Joseph was in preaching the truth. Like Joseph, the Holy Prophet was also ever on the lookout for an opportunity to preach to the people and sometimes he had had recourse to extraordinary devices such as inviting them to a feast.
وَاتَّبَعۡتُ مِلَّۃَ اٰبَآءِیۡۤ اِبۡرٰہِیۡمَ وَاِسۡحٰقَ وَیَعۡقُوۡبَ ۚ مَا کَانَ لَنَاۤ اَنۡ نُّشۡرِکَ بِاللّٰہِ مِنۡ شَیۡءٍ ۚ ذٰلِکَ مِنۡ فَضۡلِ اللّٰہِ عَلَیۡنَا وَعَلَی النَّاسِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَشۡکُرُوۡنَ
2:134.
2:134.
2:134.
Commentary
The expression, This is of Allah’s grace upon us and upon mankind, shows that prophethood is a boon not only for the person on whom it is conferred, but also for the entire people to whom he is sent, for all men profit by it according to their respective capacities.
a
2:134.
a
2:134.
1542
Commentary
The expression, This is of Allah’s grace upon us and upon mankind, shows that prophethood is a boon not only for the person on whom it is conferred, but also for the entire people to whom he is sent, for all men profit by it according to their respective capacities.
a
2:134.
ثُمَّ اَوۡحَیۡنَاۤ اِلَیۡکَ اَنِ اتَّبِعۡ مِلَّۃَ اِبۡرٰہِیۡمَ حَنِیۡفًا ۖ وَّمَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ
2:136; 4:126; 22:79.
2:136; 4:126; 22:79.
2:136; 4:126; 22:79.
Commentary:
The reason why Abraham has been held up as an exemplar is that he was held in high esteem not only by Jews and Christians but also by the idolaters of Arabia, being the common ancestor of all. The verse does not mean, as insinuated by some Christian writers, that according to it the Holy Prophet was merely a follower of the religion of Abraham and nothing more. The words, "following the way of Abraham" only mean, following and imitating him in things mentioned in the preceding verse—he was a paragon of virtue and yet was humble and grateful to God. The Holy Prophet was by far a nobler character than Abraham and Islam a much better religious system than any previous one.
a
2:136; 4:126; 22:79.
b
2:136; 4:126; 22:79.
1924
Commentary:
The reason why Abraham has been held up as an exemplar is that he was held in high esteem not only by Jews and Christians but also by the idolaters of Arabia, being the common ancestor of all. The verse does not mean, as insinuated by some Christian writers, that according to it the Holy Prophet was merely a follower of the religion of Abraham and nothing more. The words, "following the way of Abraham" only mean, following and imitating him in things mentioned in the preceding verse—he was a paragon of virtue and yet was humble and grateful to God. The Holy Prophet was by far a nobler character than Abraham and Islam a much better religious system than any previous one.
d
2:136; 4:126; 22:79.