لَعَلَىٰ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "لَعَلَىٰ".
۞ قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ قُلِ ٱللَّهُ ۖ وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِى ضَلَٰلٍ مُّبِينٍ
10:32; 27:65; 35:4.
یہ لفّ و نشر کی مثال ہے۔ یعنی دو گروہوں کا ذکر ہے اور دو جزاؤں کا۔ پہلی اور دوسری کو اکٹھا بیان کر دیا ہے ترجمہ کرتے وقت پہلی جزا کو پہلی قوم کی طرف پھیرا جائے گا اور دوسری جزا کو دوسری قوم کی طرف‘ اور مطلب یہ ہو جائے گا کہ میں تو ہدایت پر ہوں اور تم جن کا بعد میں ذکر ہے بعد میں مذکورہ جزا پاؤ گے یعنی گمراہی تمہارے حصہ میں آئے گی۔ اسے علم معانی میں لفّ و نشر کہتے ہیں۔ یعنی بولنے میں اختصار اور تشریح میں تفصیل بیان ہو جاتی ہے۔
10:32; 27:65; 35:4.
Commentary:
The fact that the Quran itself answers the question "Who gives you sustenance from the heavens and the earth?" by saying that it is Allah Who does so, shows that there could possibly be no other answer to this question except the one here given by the Quran.
The words, "Either we or you are on right guidance or in manifest error," mean that as surely we (the believers) are on the right, so surely you (the disbelievers) are in error.
b
10:32; 27:65; 35:4.
1
یہ لفّ و نشر کی مثال ہے۔ یعنی دو گروہوں کا ذکر ہے اور دو جزاؤں کا۔ پہلی اور دوسری کو اکٹھا بیان کر دیا ہے ترجمہ کرتے وقت پہلی جزا کو پہلی قوم کی طرف پھیرا جائے گا اور دوسری جزا کو دوسری قوم کی طرف‘ اور مطلب یہ ہو جائے گا کہ میں تو ہدایت پر ہوں اور تم جن کا بعد میں ذکر ہے بعد میں مذکورہ جزا پاؤ گے یعنی گمراہی تمہارے حصہ میں آئے گی۔ اسے علم معانی میں لفّ و نشر کہتے ہیں۔ یعنی بولنے میں اختصار اور تشریح میں تفصیل بیان ہو جاتی ہے۔
a
10:32; 27:65; 35:4.
3151
Commentary:
The fact that the Quran itself answers the question "Who gives you sustenance from the heavens and the earth?" by saying that it is Allah Who does so, shows that there could possibly be no other answer to this question except the one here given by the Quran.
The words, "Either we or you are on right guidance or in manifest error," mean that as surely we (the believers) are on the right, so surely you (the disbelievers) are in error.
a
10:32; 27:65; 35:4.
2393
As surely, we (the believers) are on the right, so surely, you (the disbelievers) are in error.
لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ ۖ فَلَا يُنَٰزِعُنَّكَ فِى ٱلْأَمْرِ ۚ وَٱدْعُ إِلَىٰ رَبِّكَ ۖ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ
在不同的国家和民族中崇拜安拉有不同的形式。这一事实证明了一个真理, 即在所有的宗教中伊斯兰教第一个宣告: 安拉的使者来到各民族中, 并教给他们不同的崇拜形式和方法。
اُمَّۃٌ کا لفظ مؤنث ہے لیکن اس کے بعد ھُمْ نَاسِکُوْہُ کے الفاظ ہیں جو مذکر اور جمع کے لئے ہیں اس کی وجہ یہ ہے کہ عربی زبان میں بعض دفعہ جماعت کے افراد کی طرف ضمیر پھیری جاتی ہے اور اس کے مجموعہ کو ضمیر میں ادا کر دیا جاتا ہے۔ پس ھُمْ جو یہاں آیا ہے اسی وجہ سے آیا ہے۔
Divine worship is found in one form or another among all nations and peoples. This fact leads to the great truth which Islam, among all religions, was the first to proclaim that Divine Messengers appeared among all peoples to teach them the different forms and ways of worship.
Important Words:
منسک (ways of worship) means, rites of sacrifice; religious rites and ceremonies of the Pilgrimage; animals of sacrifice; ways of worship; acts of devotion. See also 6:163 & 22:35.
Commentary:
Taking منسک in the sense of animals of sacrifice or the rites of sacrifice the verse signifies (a) that the ritual of sacrifice in one form or another is common to all religions; and (b) that it was the sacrifice of animals that was at first enjoined by God and not human sacrifice which was invented afterwards.
Taking the word منسک in the sense of 'ways of worship,' the verse means that Divine worship is found in one form or another among all nations and peoples. This fact leads to another great truth which Islam, among all religions, was the first to proclaim, viz. that Divine Messengers appeared at different times among all nations and peoples to teach them the different forms and ways of worship.
The words فی الامر (in the matter) mean, 'in the matter of Islam' or 'in the matter of the Quran.' In this sense of the words the verse purports to say that when it has been made clear that Prophets were raised among all peoples, the disbelievers have no right or justification to say that the Holy Prophet has brought a novel teaching. He has done no new thing and has introduced no innovation. See 46:10.
876
在不同的国家和民族中崇拜安拉有不同的形式。这一事实证明了一个真理, 即在所有的宗教中伊斯兰教第一个宣告: 安拉的使者来到各民族中, 并教给他们不同的崇拜形式和方法。
2
اُمَّۃٌ کا لفظ مؤنث ہے لیکن اس کے بعد ھُمْ نَاسِکُوْہُ کے الفاظ ہیں جو مذکر اور جمع کے لئے ہیں اس کی وجہ یہ ہے کہ عربی زبان میں بعض دفعہ جماعت کے افراد کی طرف ضمیر پھیری جاتی ہے اور اس کے مجموعہ کو ضمیر میں ادا کر دیا جاتا ہے۔ پس ھُمْ جو یہاں آیا ہے اسی وجہ سے آیا ہے۔
2497
Important Words:
منسک (ways of worship) means, rites of sacrifice; religious rites and ceremonies of the Pilgrimage; animals of sacrifice; ways of worship; acts of devotion. See also 6:163 & 22:35.
Commentary:
Taking منسک in the sense of animals of sacrifice or the rites of sacrifice the verse signifies (a) that the ritual of sacrifice in one form or another is common to all religions; and (b) that it was the sacrifice of animals that was at first enjoined by God and not human sacrifice which was invented afterwards.
Taking the word منسک in the sense of 'ways of worship,' the verse means that Divine worship is found in one form or another among all nations and peoples. This fact leads to another great truth which Islam, among all religions, was the first to proclaim, viz. that Divine Messengers appeared at different times among all nations and peoples to teach them the different forms and ways of worship.
The words فی الامر (in the matter) mean, 'in the matter of Islam' or 'in the matter of the Quran.' In this sense of the words the verse purports to say that when it has been made clear that Prophets were raised among all peoples, the disbelievers have no right or justification to say that the Holy Prophet has brought a novel teaching. He has done no new thing and has introduced no innovation. See 46:10.
1972
Divine worship is found in one form or another among all nations and peoples. This fact leads to the great truth which Islam, among all religions, was the first to proclaim that Divine Messengers appeared among all peoples to teach them the different forms and ways of worship.
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
这节经文进一步雄辩地注释了强加于穆圣的所谓疯狂性的指控是非常愚蠢的。经文说, 穆圣不仅不是一个疯狂的人, 而且是一个最高贵、最崇高的人。他充分具有道德上的一切美德, 使他成为创造他的安拉的完美影像。他完整地体现了人能够具有的道德上一切美好的品质。所有这些高贵的道德品质融合在他身上成为一个完美而和谐的整体。有一次, 有人请穆圣的赋有天资的妻子阿依莎 (عَائِشَة, ‘A’ishah) 讲讲有关穆圣的品德, 她说: “他具有 «古兰经» 中所讲的作为安拉的真正仆人的特殊标志的道德上的一切美德。” («布哈里圣训实录»)
یہ تیسری شہادت آپ کے مجنون نہ ہونے کی بیان کی اور فرمایا کہ مجنون تو لغو کام کرتا ہے مگر محمد رسول اللہ صلی اللہ علیہ وسلم بہترین اخلاق دکھاتے ہیں پھر ان کو پاگل کس طرح کہا جاتا ہے۔
This verse constitutes a further eloquent commentary on the charge of madness, imputed to the Holy Prophet, as being foolish. The Prophet, it says, not only is not a maniac but is the noblest and sublimest of men, possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. He is a complete embodiment of all good moral qualities that a man is capable of possessing. All the high moral qualities are blended in his person in a perfect and harmonious whole. ‘A’ishah, the Prophet’s talented spouse, when once asked to shed some light on the Prophet’s morals, said, 'He possessed all those moral excellences which are mentioned in the Qur’an as the special marks of a true servant of God' (Bukhari).
Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. The Holy Prophet’s humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Quran as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
1457
这节经文进一步雄辩地注释了强加于穆圣的所谓疯狂性的指控是非常愚蠢的。经文说, 穆圣不仅不是一个疯狂的人, 而且是一个最高贵、最崇高的人。他充分具有道德上的一切美德, 使他成为创造他的安拉的完美影像。他完整地体现了人能够具有的道德上一切美好的品质。所有这些高贵的道德品质融合在他身上成为一个完美而和谐的整体。有一次, 有人请穆圣的赋有天资的妻子阿依莎 (عَائِشَة, ‘A’ishah) 讲讲有关穆圣的品德, 她说: “他具有 «古兰经» 中所讲的作为安拉的真正仆人的特殊标志的道德上的一切美德。” («布哈里圣训实录»)
3
یہ تیسری شہادت آپ کے مجنون نہ ہونے کی بیان کی اور فرمایا کہ مجنون تو لغو کام کرتا ہے مگر محمد رسول اللہ صلی اللہ علیہ وسلم بہترین اخلاق دکھاتے ہیں پھر ان کو پاگل کس طرح کہا جاتا ہے۔
4311
Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. The Holy Prophet’s humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Quran as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
3091
This verse constitutes a further eloquent commentary on the charge of madness, imputed to the Holy Prophet, as being foolish. The Prophet, it says, not only is not a maniac but is the noblest and sublimest of men, possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. He is a complete embodiment of all good moral qualities that a man is capable of possessing. All the high moral qualities are blended in his person in a perfect and harmonious whole. ‘A’ishah, the Prophet’s talented spouse, when once asked to shed some light on the Prophet’s morals, said, 'He possessed all those moral excellences which are mentioned in the Qur’an as the special marks of a true servant of God' (Bukhari).