مِن دُونِهِمْ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "مِن دُونِهِمْ".
وَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمْ وَءَاخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فِى سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ
اس میں قیصر و کسریٰ کے لشکروں کی طرف اشارہ ہے اور بتایا گیا ہے کہ تمہارا کام صرف عرب کے قبائل کو نصیحت دینا نہیں بلکہ قیصر و کسریٰ کے لشکروں سے بھی تمہارا مقابلہ ہوگا۔ ان کے دلوں پر بھی رعب قائم کرنا چاہیے۔
2:273; 9:121; 64:18; 65:8.
3:201.
Quwwah signifies all the forces at the command of Muslims, including all sorts of implements of war, etc.
For Ribat see {554}, {555}.
The verse tells Muslims that efficient preparation is the best means of preventing war and enjoins them that they should not only keep sufficient force inside the country but should also station adequate troops on the frontiers and should conduct themselves with such wisdom, faith and energy that the enemy in areas far away from the site of fighting should be so impressed as to give up all idea of fighting them. The verse also points to the necessity of spending freely in war. It seems to contain also a warning and a prophecy for believers. The prophecy is that the pagan Arabs are not their only enemies. There are other people who would attack them in the near future. The prophecy referred to the Byzantine and the Persian Empires with whom Muslims had to fight soon after the death of the Holy Prophet.
3:201.
2:273; 9:121; 64:18; 65:8.
Important Words:
رباط الخیل (mounted pickets at the frontier). For رباط see 3:201. خیل is derived from خال i.e. he thought or fancied. اختال means, he was proud and haughty. خیل means, horses collectively, so called because of the pride and conceit in their gait; also horsemen (Lane).
Commentary:
This verse teaches Muslims that efficient preparation is the best means of preventing war. It teaches them that they should not only keep a sufficient fighting force in the country but also an adequate number of troops on the frontier so that the enemy might refrain from attack, thus enabling the Faithful to live in peace. The verse also points to the necessity of spending freely in war.
It is worthy of note that the verse does not simply say "your enemy" but the enemy of Allah and your enemy, thus hinting that disbelievers had become hostile to Muslims for the sole reason that the latter had accepted Islam, the religion of God. These words throw interesting light on the causes of early Islamic wars.
The verse further informs Muslims that the pagan Arabs were not the only enemies of Islam. There were other nations also which would attack Muslims in the future, as the Arabs had already done. So Muslims were told to keep their frontiers strong and well-protected and to spend freely in the cause of Allah. This prophecy referred to the Greeks and the Persians with whom Muslims came in contact soon after the death of the Holy Prophet.
a
3:201.
b
2:273; 9:121; 64:18; 65:8.
1
اس میں قیصر و کسریٰ کے لشکروں کی طرف اشارہ ہے اور بتایا گیا ہے کہ تمہارا کام صرف عرب کے قبائل کو نصیحت دینا نہیں بلکہ قیصر و کسریٰ کے لشکروں سے بھی تمہارا مقابلہ ہوگا۔ ان کے دلوں پر بھی رعب قائم کرنا چاہیے۔
a
3:201.
b
2:273; 9:121; 64:18; 65:8.
1148
Important Words:
رباط الخیل (mounted pickets at the frontier). For رباط see 3:201. خیل is derived from خال i.e. he thought or fancied. اختال means, he was proud and haughty. خیل means, horses collectively, so called because of the pride and conceit in their gait; also horsemen (Lane).
Commentary:
This verse teaches Muslims that efficient preparation is the best means of preventing war. It teaches them that they should not only keep a sufficient fighting force in the country but also an adequate number of troops on the frontier so that the enemy might refrain from attack, thus enabling the Faithful to live in peace. The verse also points to the necessity of spending freely in war.
It is worthy of note that the verse does not simply say "your enemy" but the enemy of Allah and your enemy, thus hinting that disbelievers had become hostile to Muslims for the sole reason that the latter had accepted Islam, the religion of God. These words throw interesting light on the causes of early Islamic wars.
The verse further informs Muslims that the pagan Arabs were not the only enemies of Islam. There were other nations also which would attack Muslims in the future, as the Arabs had already done. So Muslims were told to keep their frontiers strong and well-protected and to spend freely in the cause of Allah. This prophecy referred to the Greeks and the Persians with whom Muslims came in contact soon after the death of the Holy Prophet.
a
2:273; 9:121; 64:18; 65:8.
c
3:201.
1137
Quwwah signifies all the forces at the command of Muslims, including all sorts of implements of war, etc.
1138
For Ribat see {554}, {555}.
1139
The verse tells Muslims that efficient preparation is the best means of preventing war and enjoins them that they should not only keep sufficient force inside the country but should also station adequate troops on the frontiers and should conduct themselves with such wisdom, faith and energy that the enemy in areas far away from the site of fighting should be so impressed as to give up all idea of fighting them. The verse also points to the necessity of spending freely in war. It seems to contain also a warning and a prophecy for believers. The prophecy is that the pagan Arabs are not their only enemies. There are other people who would attack them in the near future. The prophecy referred to the Byzantine and the Persian Empires with whom Muslims had to fight soon after the death of the Holy Prophet.
فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا
3:43.
For the different meanings of Ruh see {712}.
The expression signifies that the Divine glad tidings about the birth of a great son was not conveyed to Mary in the form of spoken words which she could hear; it took the form of a dream or vision. In a vision an angel came to her in the form of a healthy man and conveyed to her the Divine Message about the birth of a son. So it was no spirit that had entered Mary’s body, but only an angel appeared to her in a vision in the form of a man.
3:43.
Important Words:
روحنا (Our angel). For the different meanings of the word روح see 2:88; 4:172 & 16:3.
Commentary:
The expression فتمثل لھا بشرا سویا signifies that the Divine glad tidings about the birth of a great son was conveyed to Mary not in the form of spoken words which she could hear or which flowed from her mouth. The revelation to her took the form of a dream or vision. She saw in a vision that an angel came to her in the form of a healthy man and conveyed to her the Divine Message about the birth of a son. In fact, it is the Word of God which at the time of revelation takes different forms and which when it came to Mary took the form of a man appearing in a dream. So it was no spirit that had entered Mary’s body. The vision was but a manifestation of God’s great power.
Christians try to derive a false satisfaction from the words روحنا alleging that according to the Quran, the Divine Spirit or God Himself had entered Mary’s body and that as a result thereof she became pregnant and therefore Jesus who was born as the result of that conception was the son of God. The Quran lends no support whatsoever to this blasphemous and preposterous dogma but condemns and denounces it in the strongest possible terms (5:73-74; 19:89-91). What the verse says is only this that an angel of God (روح means an angel) appeared to Mary in a vision in the form of a man and gave to her the glad tidings of the birth of a son.
Even the Gospels repudiate this fantastic dogma. According to them Mary had conceived only of the Holy Ghost (Matt. 1:18-20; Luke, l:35). Thus according to Christians’ own admission Jesus, at best, was the son of the Holy Ghost. But if they believe that he was the son of God then they shall also have to admit that the Holy Ghost is God. But they accept neither of these propositions. So whereas the Quran strongly condemns and denounces the Christian dogma of sonship of Jesus, the Gospels too do not support it. What the Quran says is simply this that an angel appeared before Mary in the form of a man and gave her from God the glad tidings of the birth of a great son.
a
3:43.
800
这一节经的文词句表示, 安拉把一个诞生伟大的儿子的喜讯不是以她能够听到的言语的方式传送给玛尔彦, 而是以梦或精神景象的方式来传送的。在梦中, 一个天使以一个健全人的外形显现在她面前, 而且把安拉的信息传送给她说, 生的将是个儿子。因此, 不是什么精灵进入玛尔彦的身体, 而是一个天使以一个人的形式在精神景象中出现在她面前。
a
3:43.
2162
Important Words:
روحنا (Our angel). For the different meanings of the word روح see 2:88; 4:172 & 16:3.
Commentary:
The expression فتمثل لھا بشرا سویا signifies that the Divine glad tidings about the birth of a great son was conveyed to Mary not in the form of spoken words which she could hear or which flowed from her mouth. The revelation to her took the form of a dream or vision. She saw in a vision that an angel came to her in the form of a healthy man and conveyed to her the Divine Message about the birth of a son. In fact, it is the Word of God which at the time of revelation takes different forms and which when it came to Mary took the form of a man appearing in a dream. So it was no spirit that had entered Mary’s body. The vision was but a manifestation of God’s great power.
Christians try to derive a false satisfaction from the words روحنا alleging that according to the Quran, the Divine Spirit or God Himself had entered Mary’s body and that as a result thereof she became pregnant and therefore Jesus who was born as the result of that conception was the son of God. The Quran lends no support whatsoever to this blasphemous and preposterous dogma but condemns and denounces it in the strongest possible terms (5:73-74; 19:89-91). What the verse says is only this that an angel of God (روح means an angel) appeared to Mary in a vision in the form of a man and gave to her the glad tidings of the birth of a son.
Even the Gospels repudiate this fantastic dogma. According to them Mary had conceived only of the Holy Ghost (Matt. 1:18-20; Luke, l:35). Thus according to Christians’ own admission Jesus, at best, was the son of the Holy Ghost. But if they believe that he was the son of God then they shall also have to admit that the Holy Ghost is God. But they accept neither of these propositions. So whereas the Quran strongly condemns and denounces the Christian dogma of sonship of Jesus, the Gospels too do not support it. What the Quran says is simply this that an angel appeared before Mary in the form of a man and gave her from God the glad tidings of the birth of a great son.
a
3:43.
1748
For the different meanings of Ruh see {712}.
1749
The expression signifies that the Divine glad tidings about the birth of a great son was not conveyed to Mary in the form of spoken words which she could hear; it took the form of a dream or vision. In a vision an angel came to her in the form of a healthy man and conveyed to her the Divine Message about the birth of a son. So it was no spirit that had entered Mary’s body, but only an angel appeared to her in a vision in the form of a man.