يَنقَلِبْ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "يَنقَلِبْ".
- will only return
- And he who turns back
Occurrences in Quran
Found 2 verses containing "يَنقَلِبْ".
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ ۚ أَفَإِي۟ن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَٰبِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًٔا ۗ وَسَيَجْزِى ٱللَّهُ ٱلشَّٰكِرِينَ
5:76.
2:144, 218; 5:55; 47:39.
吴候德流传着一个错误的消息--------穆圣已经被害。这节经文提到了那件事, 大意是说, 虽然这一传闻是不真实的, 然而纵使它是真实的, 穆圣确已被害, 信者也不应动摇他们的信仰。穆罕默德仅是一位先知; 正如他以前的先知都已死去, 他也会死去。但是伊斯兰教的安拉是永生的。有记录说, 当穆圣去世的 时候, 欧麦尔站在麦地那的清真寺内, 手中握着出鞘的剑说: “谁要说穆圣死了, 我将砍下他的头。他没有死, 而是到他的养主那儿去了 (他已升天), 正如穆撒已到养主那儿, 他将回来, 惩罚伪善者。”阿布伯克尔来到现场, 断然吩咐欧麦尔坐下, 对聚集在清真寺的穆斯林演说, 朗诵了这节经文, 使他们相信穆圣确实已死, 所以他们伤心已极。本节经文附带证实了这个事实: 穆圣之前的所有先知都已逝世。因为如果任何一个先知还活着的话, 本节经文就不能作为穆圣逝去的证据而加以引证。事实上伊斯兰教不靠任何伟人作为其存在的支柱。安拉是其启示者、防御者和保护者。但不应以为此节经文意味着穆圣会死在战争中或死于凶手之手。他受许得到主佑, 使生命免遭一切伤害 (5:68)。穆圣死亡这个捏造的传闻传开时, 敌人十分高兴。但结果穆斯林祸中得福。这为他们对穆圣以后确实逝世带给他们的过重精神负担作了思想准备。但这个经历证明, 这对他们来说是承受不住的。
5:76.
2:144, 218; 5:55; 47:39.
A false report was spread at Uhud that the Holy Prophet had been killed. The verse refers to that incident and purports to say that although the report was untrue, yet even if it had been true and the Prophet had in fact been killed, that should not have made the Faithful waver in their faith. Muhammad was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam is Ever Living. It is on record that when the Holy Prophet died, ‘Umar stood up in the Mosque at Medina with a drawn sword in his hand and said, "Whoever will say that the Prophet of God is dead, I will cut off his head. He is not dead, but has gone to his Lord (he has ascended to heaven), even as Moses had gone to his Lord, and he would come back and punish the Hypocrites." Abu Bakr coming on the scene firmly told ‘Umar to sit down and addressing the Muslims who had gathered in the Mosque, recited this very verse which convinced them that the Prophet was really dead and so they were overwhelmed with grief. T
5:76.
2:144, 218; 5:55; 47:39.
Commentary:
As already mentioned (3:122), the false report was spread at Uhud that the Holy Prophet was killed. The verse refers to this incident and purports to say that although the report about the death of the Prophet was untrue, yet even if it had been true, that should not have made the Faithful waver in their faith. Muhammad was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam ever lives.
It is also on record that when, seven years later, the Holy Prophet died, ‘Umar stood up in the Mosque at Medina with a drawn sword in his hand, and said, "Whoever will say that the Prophet of God is dead, I will cut off his head. He is not dead, but has gone to his Lord, (i.e. he has ascended to heaven) even as Moses had gone to his Lord, and he would come back and punish the hypocrites." At this stage, Abu Bakr, who happened to be away at the time of the Prophet’s death, hurriedly came back, went straight into the Prophet’s chamber and, seeing that he was really dead, kissed his forehead, saying, "Sweet art thou in death as thou wert in life, and surely God will not bring on thee two deaths." Then he came out, strong and firm, asked ‘Umar to sit down and, addressing the Companions, who were gathered in the Mosque, recited to them this very verse, i.e. Muhammad is only a Messenger; verily all Messengers have passed away before him; if then he die or be slain, will you turn back on your heels? meaning, that in the circumstances it was no wonder that the Holy Prophet also had passed away. Hearing this timely recital, ‘Umar, and all others, were convinced of the death of the Holy Prophet and were overpowered with grief. Thus, the verse incidentally proves that the Prophets that lived before the Holy Prophet had all died; for if any of them had been alive, the verse could not have been quoted as proof of the Holy Prophet’s death.
The verse also negates the idea that any Prophet has risen to heaven; for it was used to falsify ‘Umar’s contention to the effect that the Holy Prophet was not dead but had risen to heaven. The verse thus proves, without a shadow of doubt, that Jesus too, who was one of the Prophets that had appeared before the Holy Prophet, is not physically alive in the heavens, as some present-day Muslims, following the Christian belief, erroneously think. He is certainly dead, as proved by this verse and the consensus of the Companions’ opinion on the occasion of the death of the Holy Prophet.
In fact, religion does not depend on any personality. It belongs to God alone. That is why the Quran says that if the Holy Prophet dies or is killed, it will be no ground for Muslims to turn away from Islam; for the Prophet is only a Messenger and the religion is God’s. Elsewhere, however, the Quran clearly says: And Allah will protect thee from men(5:68). These two verses are not at variance with each other. What the Quran intends to emphasize in the verse is the fundamental truth of Islamic teachings. Muslims had seen how pure and true these teachings were. Their truth was evident and they could not have become false even if the Holy Prophet had been slain. For instance, the fundamental teaching of Islam is the Unity of God. Now, this truth could not become an untruth if the Prophet were killed. But apart from this announcement in principle, the Prophet could not be killed, for God had definitely promised to protect him.
It should also be remembered that immunity from being murdered is not given in the Quran as a criterion of a Prophet’s truth. People are required to accept a Prophet in his lifetime, and, therefore, they must have proofs of his truth in his lifetime, so that, by witnessing them, they may believe in him. They cannot wait till the time of his death in order to know whether he is a true or a false claimant.
Once a Prophet has furnished clear proofs of his truth in his lifetime, his claim is established and nothing can undo those proofs. Only if a Prophet were murdered before he had been able to give any proof of his truth could we conclude that he had proved a failure and was not a true claimant. But such a thing has never happened.
The enemy rejoiced when the report went round that the Prophet had been slain, but that supposed death of the Prophet turned out to be the veritable "life" of Islam. It fulfilled a great purpose. It prepared Muslims for the actual passing of the Holy Prophet. If this event had not occurred, the death of the Holy Prophet would have proved an unbearable trial for Muslims. In fact, this painful experience brought in disguise many blessings for Islam. At the Battle of Uhud, it brought to light the unshakable faith of the believers; at the time of his death it served to save Islam from going to pieces; and now that Islam is to all appearances dead, it is serving as a means of breathing new life into it, by proving that Jesus, whom Christians have deified, is dead, like all other Prophets that lived before Islam.
b
5:76.
c
2:144, 218; 5:55; 47:39.
283
吴候德流传着一个错误的消息--------穆圣已经被害。这节经文提到了那件事, 大意是说, 虽然这一传闻是不真实的, 然而纵使它是真实的, 穆圣确已被害, 信者也不应动摇他们的信仰。穆罕默德仅是一位先知; 正如他以前的先知都已死去, 他也会死去。但是伊斯兰教的安拉是永生的。有记录说, 当穆圣去世的 时候, 欧麦尔站在麦地那的清真寺内, 手中握着出鞘的剑说: “谁要说穆圣死了, 我将砍下他的头。他没有死, 而是到他的养主那儿去了 (他已升天), 正如穆撒已到养主那儿, 他将回来, 惩罚伪善者。”阿布伯克尔来到现场, 断然吩咐欧麦尔坐下, 对聚集在清真寺的穆斯林演说, 朗诵了这节经文, 使他们相信穆圣确实已死, 所以他们伤心已极。本节经文附带证实了这个事实: 穆圣之前的所有先知都已逝世。因为如果任何一个先知还活着的话, 本节经文就不能作为穆圣逝去的证据而加以引证。事实上伊斯兰教不靠任何伟人作为其存在的支柱。安拉是其启示者、防御者和保护者。但不应以为此节经文意味着穆圣会死在战争中或死于凶手之手。他受许得到主佑, 使生命免遭一切伤害 (5:68)。穆圣死亡这个捏造的传闻传开时, 敌人十分高兴。但结果穆斯林祸中得福。这为他们对穆圣以后确实逝世带给他们的过重精神负担作了思想准备。但这个经历证明, 这对他们来说是承受不住的。
a
5:76.
b
2:144, 218; 5:55; 47:39.
428
Commentary:
As already mentioned (3:122), the false report was spread at Uhud that the Holy Prophet was killed. The verse refers to this incident and purports to say that although the report about the death of the Prophet was untrue, yet even if it had been true, that should not have made the Faithful waver in their faith. Muhammad was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam ever lives.
It is also on record that when, seven years later, the Holy Prophet died, ‘Umar stood up in the Mosque at Medina with a drawn sword in his hand, and said, "Whoever will say that the Prophet of God is dead, I will cut off his head. He is not dead, but has gone to his Lord, (i.e. he has ascended to heaven) even as Moses had gone to his Lord, and he would come back and punish the hypocrites." At this stage, Abu Bakr, who happened to be away at the time of the Prophet’s death, hurriedly came back, went straight into the Prophet’s chamber and, seeing that he was really dead, kissed his forehead, saying, "Sweet art thou in death as thou wert in life, and surely God will not bring on thee two deaths." Then he came out, strong and firm, asked ‘Umar to sit down and, addressing the Companions, who were gathered in the Mosque, recited to them this very verse, i.e. Muhammad is only a Messenger; verily all Messengers have passed away before him; if then he die or be slain, will you turn back on your heels? meaning, that in the circumstances it was no wonder that the Holy Prophet also had passed away. Hearing this timely recital, ‘Umar, and all others, were convinced of the death of the Holy Prophet and were overpowered with grief. Thus, the verse incidentally proves that the Prophets that lived before the Holy Prophet had all died; for if any of them had been alive, the verse could not have been quoted as proof of the Holy Prophet’s death.
The verse also negates the idea that any Prophet has risen to heaven; for it was used to falsify ‘Umar’s contention to the effect that the Holy Prophet was not dead but had risen to heaven. The verse thus proves, without a shadow of doubt, that Jesus too, who was one of the Prophets that had appeared before the Holy Prophet, is not physically alive in the heavens, as some present-day Muslims, following the Christian belief, erroneously think. He is certainly dead, as proved by this verse and the consensus of the Companions’ opinion on the occasion of the death of the Holy Prophet.
In fact, religion does not depend on any personality. It belongs to God alone. That is why the Quran says that if the Holy Prophet dies or is killed, it will be no ground for Muslims to turn away from Islam; for the Prophet is only a Messenger and the religion is God’s. Elsewhere, however, the Quran clearly says: And Allah will protect thee from men(5:68). These two verses are not at variance with each other. What the Quran intends to emphasize in the verse is the fundamental truth of Islamic teachings. Muslims had seen how pure and true these teachings were. Their truth was evident and they could not have become false even if the Holy Prophet had been slain. For instance, the fundamental teaching of Islam is the Unity of God. Now, this truth could not become an untruth if the Prophet were killed. But apart from this announcement in principle, the Prophet could not be killed, for God had definitely promised to protect him.
It should also be remembered that immunity from being murdered is not given in the Quran as a criterion of a Prophet’s truth. People are required to accept a Prophet in his lifetime, and, therefore, they must have proofs of his truth in his lifetime, so that, by witnessing them, they may believe in him. They cannot wait till the time of his death in order to know whether he is a true or a false claimant.
Once a Prophet has furnished clear proofs of his truth in his lifetime, his claim is established and nothing can undo those proofs. Only if a Prophet were murdered before he had been able to give any proof of his truth could we conclude that he had proved a failure and was not a true claimant. But such a thing has never happened.
The enemy rejoiced when the report went round that the Prophet had been slain, but that supposed death of the Prophet turned out to be the veritable "life" of Islam. It fulfilled a great purpose. It prepared Muslims for the actual passing of the Holy Prophet. If this event had not occurred, the death of the Holy Prophet would have proved an unbearable trial for Muslims. In fact, this painful experience brought in disguise many blessings for Islam. At the Battle of Uhud, it brought to light the unshakable faith of the believers; at the time of his death it served to save Islam from going to pieces; and now that Islam is to all appearances dead, it is serving as a means of breathing new life into it, by proving that Jesus, whom Christians have deified, is dead, like all other Prophets that lived before Islam.
a
5:76.
b
2:144, 218; 5:55; 47:39.
494
A false report was spread at Uhud that the Holy Prophet had been killed. The verse refers to that incident and purports to say that although the report was untrue, yet even if it had been true and the Prophet had in fact been killed, that should not have made the Faithful waver in their faith. Muhammad was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam is Ever Living. It is on record that when the Holy Prophet died, ‘Umar stood up in the Mosque at Medina with a drawn sword in his hand and said, "Whoever will say that the Prophet of God is dead, I will cut off his head. He is not dead, but has gone to his Lord (he has ascended to heaven), even as Moses had gone to his Lord, and he would come back and punish the Hypocrites." Abu Bakr coming on the scene firmly told ‘Umar to sit down and addressing the Muslims who had gathered in the Mosque, recited this very verse which convinced them that the Prophet was really dead and so they were overwhelmed with grief. T
ثُمَّ ٱرْجِعِ ٱلْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ ٱلْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ
安拉的创造真是神奇。太阳系广漠无边, 变化多端 而又井然有序--------我们的地球仅是其中的一个小小的分子--------但太阳系还只是数以万万计的星系里面的一个, 其中有些要比太阳系大得无法计算, 然而各种难以胜数的星辰、太阳彼此的排列和分布处处都呈现出美与和谐。宇宙间无处不在的秩序一般肉眼都能看到, 这种秩序超越了训练有素的视力, 即使这种视力得到了科学和艺术所能发明的种种仪器和装备的帮助。
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet it is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent.
Important Words:
خاسئا (confused) is derived from خسأ which means, he was or became vile, despised and hated. خاسأ الرجل الکلب means, the man drove away the dog. خسأ البصر means, the eyesight became dazzled or confused and dim. خاسیء when applied to a dog or a swine means, driven away and repelled, and when applied to a man means, contemptible, despicable, vile or confused; and when applied to the eyesight means, dazzled or confused and dim (Lane).
1448
安拉的创造真是神奇。太阳系广漠无边, 变化多端 而又井然有序--------我们的地球仅是其中的一个小小的分子--------但太阳系还只是数以万万计的星系里面的一个, 其中有些要比太阳系大得无法计算, 然而各种难以胜数的星辰、太阳彼此的排列和分布处处都呈现出美与和谐。宇宙间无处不在的秩序一般肉眼都能看到, 这种秩序超越了训练有素的视力, 即使这种视力得到了科学和艺术所能发明的种种仪器和装备的帮助。
4291
Important Words:
خاسئا (confused) is derived from خسأ which means, he was or became vile, despised and hated. خاسأ الرجل الکلب means, the man drove away the dog. خسأ البصر means, the eyesight became dazzled or confused and dim. خاسیء when applied to a dog or a swine means, driven away and repelled, and when applied to a man means, contemptible, despicable, vile or confused; and when applied to the eyesight means, dazzled or confused and dim (Lane).
3080
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet it is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent.