إِنَّهُۥٓ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "إِنَّهُۥٓ".
وَوَهَبْنَا لِدَاوُۥدَ سُلَيْمَٰنَ ۚ نِعْمَ ٱلْعَبْدُ ۖ إِنَّهُۥٓ أَوَّابٌ
27:17.
27:17.
27:17.
Commentary:
After briefly reverting to the primary theme with which this Surah had opened, the present verse gives another example of a Divine Prophet—Solomon, upon whom God had bestowed great material wealth, power and honour, but who also suffered at the hands of his evil-minded enemies. Reversion to the primary theme is meant to tell the Holy Prophet that he too, like the great Prophets, David and Solomon, will have to go through great trials and tribulations in the way of God.
e
27:17.
b
27:17.
3401
Commentary:
After briefly reverting to the primary theme with which this Surah had opened, the present verse gives another example of a Divine Prophet—Solomon, upon whom God had bestowed great material wealth, power and honour, but who also suffered at the hands of his evil-minded enemies. Reversion to the primary theme is meant to tell the Holy Prophet that he too, like the great Prophets, David and Solomon, will have to go through great trials and tribulations in the way of God.
c
27:17.
يَٰمُوسَىٰٓ إِنَّهُۥٓ أَنَا ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ
20:12, 13; 28:31.
اس کے یہ معنے نہیں کہ آگ میں خدا تھا بلکہ موسیٰ علیہ السلام کو الہاماً یہ کہا گیا تھا کہ دیکھ میرا جلوہ ہر چیز سے ظاہر ہے۔ آگ سے بھی‘ اس کے گرد کی چیزوں سے بھی‘ عصا سے بھی اور اس کی کشفی شکل سے بھی جو سانپ کی تھی۔ پس یہ کہنا بالکل قرآن مجید اور عقل کے خلاف ہے کہ اس آگ میں خدا تھا بلکہ جو باطنی نظارہ اس آگ یا سونٹے یا سانپ کے ذریعہ دکھایا گیا تھا وہ سب نظارے خدا کی ذات کو انسان کے قریب کرتے تھے نہ یہ کہ واقعہ میں خدا تھے۔
20:12, 13; 28:31.
20:12-13, 15; 28:31; 79:17.
Commentary:
The fire was not God, nor was God in the 'fire.' Holy is He and exalted far above assuming any material shape or being confined to space. The 'fire' was a manifestation of God which cast its reflection upon all that was near.
b
20:12, 13; 28:31.
4
اس کے یہ معنے نہیں کہ آگ میں خدا تھا بلکہ موسیٰ علیہ السلام کو الہاماً یہ کہا گیا تھا کہ دیکھ میرا جلوہ ہر چیز سے ظاہر ہے۔ آگ سے بھی‘ اس کے گرد کی چیزوں سے بھی‘ عصا سے بھی اور اس کی کشفی شکل سے بھی جو سانپ کی تھی۔ پس یہ کہنا بالکل قرآن مجید اور عقل کے خلاف ہے کہ اس آگ میں خدا تھا بلکہ جو باطنی نظارہ اس آگ یا سونٹے یا سانپ کے ذریعہ دکھایا گیا تھا وہ سب نظارے خدا کی ذات کو انسان کے قریب کرتے تھے نہ یہ کہ واقعہ میں خدا تھے۔
a
20:12-13, 15; 28:31; 79:17.
2818A
Commentary:
The fire was not God, nor was God in the 'fire.' Holy is He and exalted far above assuming any material shape or being confined to space. The 'fire' was a manifestation of God which cast its reflection upon all that was near.
a
20:12, 13; 28:31.
ٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَٱذْكُرْ عَبْدَنَا دَاوُۥدَ ذَا ٱلْأَيْدِ ۖ إِنَّهُۥٓ أَوَّابٌ
Prophets David, Solomon and Job possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Qur’an (4:164, 6:85 & 21:80-84).
Commentary:
In this and the following several verses the Holy Prophet has been enjoined to bear patiently the jeers and sneers of disbelievers, like Prophets David, Solomon and Job who too had to face mockery and opposition from their enemies. These three Prophets possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Quran.
See also 4:164, 6:85 & 21:80-84.
3388
Commentary:
In this and the following several verses the Holy Prophet has been enjoined to bear patiently the jeers and sneers of disbelievers, like Prophets David, Solomon and Job who too had to face mockery and opposition from their enemies. These three Prophets possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Quran.
See also 4:164, 6:85 & 21:80-84.
2522
Prophets David, Solomon and Job possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Qur’an (4:164, 6:85 & 21:80-84).
وَخُذْ بِيَدِكَ ضِغْثًا فَٱضْرِب بِّهِۦ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَٰهُ صَابِرًا ۚ نِّعْمَ ٱلْعَبْدُ ۖ إِنَّهُۥٓ أَوَّابٌ
پہاڑی لوگ لمبی شاخ جس کے آگے پتیّ ہوتے ہیں مار کر گھوڑے کو دوڑاتے ہیں۔ اسی حالت کا یہاں ذکر ہے جس سے معلوم ہوتا ہے کہ حضرت ا ّیوب پہاڑ کے رہنے والے تھے۔ تفسیر فتح البیان میں لکھا ہے کہ ضِغْثٌ کے معنے کھجور کی گپھّے دار ٹہنی کے بھی ہوتے ہیں (جلد۸ ص۱۱۷)
ضَرَبَ کے معنے سفر کرنے کے بھی ہوتے ہیں۔ (اقرب الموارد)
حِنْثٌ کے معنے ہوتے ہیں حق سے باطل کی طرف مائل ہونا۔ اس میں یہ اشارہ کیا گیا ہے کہ دشمن تجھ کو ہدایت سے پھرا کر اپنی طرف لانا چاہتے ہیں لیکن گو تو فطرتاً ایسا نہیں کر سکتا پھر بھی دشمنوں کی مخالفت کی وجہ سے تجھے تکلیفیں پہنچیں گی۔ سو ہم تجھے حکم دیتے ہیں کہ ایک سواری پر بیٹھ جا اور ایڑیاں اور ٹہنیاں مار مار کر اس کو دوڑا یعنی تیزی سے دشمن کے ملک سے نکل جا تا کہ دشمن کا تجھ پر قبضہ نہ رہے اور تو ان کے باطل سے جس طرح روحانی طور پر محفوظ ہے جسمانی طور پر بھی محفوظ ہو جائے۔
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
The words, la Tahnath mean, do not incline to falsehood, i.e. make no compromise with idol-worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God. If the expression means, break not thy oath, the verse would signify that as Job had become separated from his people due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to treat them severely in the hour of joy and thanksgiving and to fulfil his oath in a way which should cause them least distress.
Important Words:
ضغثاً (a handful of dry twigs) is derived from ضغث (daghatha). They say ضغث الشیء i.e. he collected together the thing. ضغث الحدیث means, he related the tradition in a confused manner; ضغث also means, he uttered a cry. ضغث (dighthun) means, a handful of fresh or dry twigs; whatever is collected together and grasped with the hand; a bundle of rushes; what is confused and without truth or reality (Lane & Aqrab).
لاتـحنث (break not thy oath) is derived from حنث which means, he said what was not true; he committed a sin or crime; he inclined towards what was false. حنث فی یمینه means, he broke or retracted his oath. حنث means, a sin or crime. بلغ الحنث means, he attained to the age when he was punishable for sin or disobedience (Lane & Aqrab).
Commentary:
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
The words لاتـحنث mean, do not incline to falsehood, i.e. make no compromise with idol worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God.
The expression لاتـحنث meaning, break not thy oath, the verse may also signify that as Job had become separated from his people, due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to be severe on them in the hour of joy and thanks-giving and to fulfil his oath in a way which should cause least distress to them.
The implied reference in this and the preceding three verses seems to be to the separation of the Holy Prophet from his kith and kin by his migration to Medina, where after a few years not only were his own people united with him but he found many other most sincere and devoted followers—the Ansar. When even-tually he triumphed over his own people, he forgave them with a large-heartedness and magnanimity which has remained unequalled in the whole history of the world. This was all in harmony with the Divine plan that his resemblance with Job might be established.
1
پہاڑی لوگ لمبی شاخ جس کے آگے پتیّ ہوتے ہیں مار کر گھوڑے کو دوڑاتے ہیں۔ اسی حالت کا یہاں ذکر ہے جس سے معلوم ہوتا ہے کہ حضرت ا ّیوب پہاڑ کے رہنے والے تھے۔ تفسیر فتح البیان میں لکھا ہے کہ ضِغْثٌ کے معنے کھجور کی گپھّے دار ٹہنی کے بھی ہوتے ہیں (جلد۸ ص۱۱۷)
2
ضَرَبَ کے معنے سفر کرنے کے بھی ہوتے ہیں۔ (اقرب الموارد)
3
حِنْثٌ کے معنے ہوتے ہیں حق سے باطل کی طرف مائل ہونا۔ اس میں یہ اشارہ کیا گیا ہے کہ دشمن تجھ کو ہدایت سے پھرا کر اپنی طرف لانا چاہتے ہیں لیکن گو تو فطرتاً ایسا نہیں کر سکتا پھر بھی دشمنوں کی مخالفت کی وجہ سے تجھے تکلیفیں پہنچیں گی۔ سو ہم تجھے حکم دیتے ہیں کہ ایک سواری پر بیٹھ جا اور ایڑیاں اور ٹہنیاں مار مار کر اس کو دوڑا یعنی تیزی سے دشمن کے ملک سے نکل جا تا کہ دشمن کا تجھ پر قبضہ نہ رہے اور تو ان کے باطل سے جس طرح روحانی طور پر محفوظ ہے جسمانی طور پر بھی محفوظ ہو جائے۔
3413
Important Words:
ضغثاً (a handful of dry twigs) is derived from ضغث (daghatha). They say ضغث الشیء i.e. he collected together the thing. ضغث الحدیث means, he related the tradition in a confused manner; ضغث also means, he uttered a cry. ضغث (dighthun) means, a handful of fresh or dry twigs; whatever is collected together and grasped with the hand; a bundle of rushes; what is confused and without truth or reality (Lane & Aqrab).
لاتـحنث (break not thy oath) is derived from حنث which means, he said what was not true; he committed a sin or crime; he inclined towards what was false. حنث فی یمینه means, he broke or retracted his oath. حنث means, a sin or crime. بلغ الحنث means, he attained to the age when he was punishable for sin or disobedience (Lane & Aqrab).
Commentary:
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
The words لاتـحنث mean, do not incline to falsehood, i.e. make no compromise with idol worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God.
The expression لاتـحنث meaning, break not thy oath, the verse may also signify that as Job had become separated from his people, due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to be severe on them in the hour of joy and thanks-giving and to fulfil his oath in a way which should cause least distress to them.
The implied reference in this and the preceding three verses seems to be to the separation of the Holy Prophet from his kith and kin by his migration to Medina, where after a few years not only were his own people united with him but he found many other most sincere and devoted followers—the Ansar. When even-tually he triumphed over his own people, he forgave them with a large-heartedness and magnanimity which has remained unequalled in the whole history of the world. This was all in harmony with the Divine plan that his resemblance with Job might be established.
2538
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
2539
The words, la Tahnath mean, do not incline to falsehood, i.e. make no compromise with idol-worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God. If the expression means, break not thy oath, the verse would signify that as Job had become separated from his people due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to treat them severely in the hour of joy and thanksgiving and to fulfil his oath in a way which should cause them least distress.