لَّدُنَّ
Appears 6 times in Quran
Derived Words (6)
Words derived from the stem "لَّدُنَّ".
- a great reward from Ourself
- Ourself
- Us
- with Us
- Ourself
- Us
- a great reward from Ourself
- with Us
Occurrences in Quran
Found 6 verses containing "لَّدُنَّ".
وَقَالُوٓا۟ إِن نَّتَّبِعِ ٱلْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآ ۚ أَوَلَمْ نُمَكِّن لَّهُمْ حَرَمًا ءَامِنًا يُجْبَىٰٓ إِلَيْهِ ثَمَرَٰتُ كُلِّ شَىْءٍ رِّزْقًا مِّن لَّدُنَّا وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
2:127; 14:38.
یعنی لوگ ہم کو ہلاک کر دیں گے۔
2:127; 14:38.
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
2:127; 14:38.
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
e
2:127; 14:38.
1
یعنی لوگ ہم کو ہلاک کر دیں گے۔
d
2:127; 14:38.
2918
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
c
2:127; 14:38.
2224
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
وَإِذًا لَّءَاتَيْنَٰهُم مِّن لَّدُنَّآ أَجْرًا عَظِيمًا
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ ءَاتَيْنَٰهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَٰهُ مِن لَّدُنَّا عِلْمًا
اس سے مراد آنحضرت صلی اللہ علیہ وسلم کا وجود ہے جو معراج موسوی کے ذریعہ سے موسیٰ علیہ السلام کو ملا۔
Who is this "Servant of God" (‘Abd) upon whom God had bestowed mercy and whom He had taught knowledge and in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and the hero of the whole story? He is none other than the Holy Prophet Muhammad—his soul having taken an embodied form in Moses’s Vision. Reasons for this are: (a) He has been called ‘Abd servant of God, in the Qur’an (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact, he is ‘Abdullah (God’s servant) par excellence. (b) He has been spoken of as 'a mercy to the whole world' (21:108), an epithet applied in the Qur’an to none other than the Holy Prophet. (c) He was vouchsafed Divine knowledge in a very large measure (4:114; 20:115 & 27:7). (d) This "Servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, 'Would that Moses had kept silent! If
Commentary:
Who is this عبد (servant of God) in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and hero of the whole story? He is none other than the Holy Prophet Muhammad –his soul having taken an embodied form in Moses’ vision. The following arguments conclusively show that he was indeed the عبد (god’s servant) mentioned in this story:
(a) The Holy Prophet has been called عبد in the Quran at several places (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact he is عبد الله (God’s servant) par excellence, because truly speaking the stage of عبد (servant of God) is the highest stage in the spiritual development of man and the Holy Prophet had attained that stage.
(b) The words, upon whom We had bestowed Our Mercy, also clearly refer to the Holy Prophet. He has been particularly spoken of as "a mercy to the whole world" (21:108), an epithet applied in the Quran to none other than the Holy Prophet.
(c) The words, whom We had taught knowledge from Ourselves, also refer to the Holy Prophet. At several places in the Quran it is stated that he was vouchsafed divine knowledge in a very large measure (4:114; 6:92; 20:115 & 27:7).
(d) The "servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, "Would that Moses had kept silent! If he had done so, we would have been vouchsafed more knowledge about the unseen" (Bukhari, Kitabut-Tafsir). This shows that the "servant of God" of Moses’ vision and the Holy Prophet were one and the same person.
As a matter of fact, Moses had seen a manifestation of God "in the fire" when travelling from Midian to Egypt (28:30). Later on, however, he was told that a Prophet would appear from among the brethren of the Israelites in whose mouth God would put His own word (Deut. 18:18-22). The words of the prophecy signified that the Promised Prophet would be the object of a greater manifestation of God than Moses. Moses therefore naturally wished to see who "that Prophet" could be. To satisfy his curiosity God made him see in his vision "that Prophet" of much higher spiritual powers. This learned "servant of God" of Moses’ vision who has been popularly known by the name of Khizr was the spirit of our Noble Master, the Holy Prophet Muhammad, which had assumed a physical tabernacle. See also 7:144.
6
اس سے مراد آنحضرت صلی اللہ علیہ وسلم کا وجود ہے جو معراج موسوی کے ذریعہ سے موسیٰ علیہ السلام کو ملا۔
2105
Commentary:
Who is this عبد (servant of God) in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and hero of the whole story? He is none other than the Holy Prophet Muhammad –his soul having taken an embodied form in Moses’ vision. The following arguments conclusively show that he was indeed the عبد (god’s servant) mentioned in this story:
(a) The Holy Prophet has been called عبد in the Quran at several places (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact he is عبد الله (God’s servant) par excellence, because truly speaking the stage of عبد (servant of God) is the highest stage in the spiritual development of man and the Holy Prophet had attained that stage.
(b) The words, upon whom We had bestowed Our Mercy, also clearly refer to the Holy Prophet. He has been particularly spoken of as "a mercy to the whole world" (21:108), an epithet applied in the Quran to none other than the Holy Prophet.
(c) The words, whom We had taught knowledge from Ourselves, also refer to the Holy Prophet. At several places in the Quran it is stated that he was vouchsafed divine knowledge in a very large measure (4:114; 6:92; 20:115 & 27:7).
(d) The "servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, "Would that Moses had kept silent! If he had done so, we would have been vouchsafed more knowledge about the unseen" (Bukhari, Kitabut-Tafsir). This shows that the "servant of God" of Moses’ vision and the Holy Prophet were one and the same person.
As a matter of fact, Moses had seen a manifestation of God "in the fire" when travelling from Midian to Egypt (28:30). Later on, however, he was told that a Prophet would appear from among the brethren of the Israelites in whose mouth God would put His own word (Deut. 18:18-22). The words of the prophecy signified that the Promised Prophet would be the object of a greater manifestation of God than Moses. Moses therefore naturally wished to see who "that Prophet" could be. To satisfy his curiosity God made him see in his vision "that Prophet" of much higher spiritual powers. This learned "servant of God" of Moses’ vision who has been popularly known by the name of Khizr was the spirit of our Noble Master, the Holy Prophet Muhammad, which had assumed a physical tabernacle. See also 7:144.
1708
Who is this "Servant of God" (‘Abd) upon whom God had bestowed mercy and whom He had taught knowledge and in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and the hero of the whole story? He is none other than the Holy Prophet Muhammad—his soul having taken an embodied form in Moses’s Vision. Reasons for this are: (a) He has been called ‘Abd servant of God, in the Qur’an (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact, he is ‘Abdullah (God’s servant) par excellence. (b) He has been spoken of as 'a mercy to the whole world' (21:108), an epithet applied in the Qur’an to none other than the Holy Prophet. (c) He was vouchsafed Divine knowledge in a very large measure (4:114; 20:115 & 27:7). (d) This "Servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, 'Would that Moses had kept silent! If
وَحَنَانًا مِّن لَّدُنَّا وَزَكَوٰةً ۖ وَكَانَ تَقِيًّا
Important Words:
حناناً (tenderness of heart) is derived from حنwhich means, he was or became affected with a yearning or an intense emotion of grief or of joy. حن الیه قلبی means, my heart yearned towards him. حناناً means, mercy, compassion or pity; tenderness of heart. A Muslim would pray حنانک یارب i.e. I beg Thy mercy, o Lord (Aqrab & Lane).
زکاة (purity) is infinitive-noun from زکی which means, it increased or augmented; it throve by the blessing of God. زکی الغلام means, the boy grew and throve; he was or became good or righteous and pure from sin; he enjoyed or led a pleasant, plentiful or an easy life. The difference between زکاة (purity) and تقوی (piety) is that whereas the former word means internal purity, the latter generally signifies protection against external evils (Lane, Aqrab & Mufradat).
2158
Important Words:
حناناً (tenderness of heart) is derived from حنwhich means, he was or became affected with a yearning or an intense emotion of grief or of joy. حن الیه قلبی means, my heart yearned towards him. حناناً means, mercy, compassion or pity; tenderness of heart. A Muslim would pray حنانک یارب i.e. I beg Thy mercy, o Lord (Aqrab & Lane).
زکاة (purity) is infinitive-noun from زکی which means, it increased or augmented; it throve by the blessing of God. زکی الغلام means, the boy grew and throve; he was or became good or righteous and pure from sin; he enjoyed or led a pleasant, plentiful or an easy life. The difference between زکاة (purity) and تقوی (piety) is that whereas the former word means internal purity, the latter generally signifies protection against external evils (Lane, Aqrab & Mufradat).
كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ مَا قَدْ سَبَقَ ۚ وَقَدْ ءَاتَيْنَٰكَ مِن لَّدُنَّا ذِكْرًا
Commentary:
The verse embodies a prophecy that the Holy Prophet will have to face conditions and circumstances similar to those which Moses had confronted. No other Israelite Prophet shared as many points of resemblance with the Holy Prophet as Moses did. Moses had Aaron, his brother, as his assistant in the discharge of his duties. The Holy Prophet had his cousin ‘Ali whom he likened to Aaron when he left him behind on the occasion of the expedition to Tabuk. Aaron was accused of having made for the Israelites a calf for worship and ‘Ali was accused of being an accomplice in the murder of ‘Uthman. The Holy Prophet also had a Samiri in the person of the Jew, ‘Abdullah bin Saba, who outwardly became a Muslim and stirred up revolt against the third Caliph, ‘Uthman, which culminated in the latter’s assassination and in an internecine split in Islam which unfortunately has since then shown no sign of abating or healing.
2311
Commentary:
The verse embodies a prophecy that the Holy Prophet will have to face conditions and circumstances similar to those which Moses had confronted. No other Israelite Prophet shared as many points of resemblance with the Holy Prophet as Moses did. Moses had Aaron, his brother, as his assistant in the discharge of his duties. The Holy Prophet had his cousin ‘Ali whom he likened to Aaron when he left him behind on the occasion of the expedition to Tabuk. Aaron was accused of having made for the Israelites a calf for worship and ‘Ali was accused of being an accomplice in the murder of ‘Uthman. The Holy Prophet also had a Samiri in the person of the Jew, ‘Abdullah bin Saba, who outwardly became a Muslim and stirred up revolt against the third Caliph, ‘Uthman, which culminated in the latter’s assassination and in an internecine split in Islam which unfortunately has since then shown no sign of abating or healing.
لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْوًا لَّٱتَّخَذْنَٰهُ مِن لَّدُنَّآ إِن كُنَّا فَٰعِلِينَ
یعنی مسیحؑ کو دنیا میں کیوں بھیجتے۔ اپنے پاس ہی رکھتے۔ نیز دیکھئے تفسیر کبیر جلد پنجم صفحہ ۵۰۰۔ ۵۰۱ سورۃ الانبیاء۔
It is inconsistent with the dignity, majesty and wisdom of God that He should have created this universe without a great object and thus should have done a purposeless thing.
Important Words:
لـھواً (pastime) is here taken by some (in the dialect of Yemen) to mean a 'son' or 'wife'. Taken in this sense of the word, the verse would mean, "If We had wished to take a son or wife, We should have made them of Our kind and not of human species." The verse constitutes an effective argument against the sonship of Jesus. The particle ان means both 'if' and 'not,' and the clause ان کنا فاعلین may mean (a) if We would do this; (b) We would not do this.
Commentary:
The substance of the verse is that it is inconsistent with the Dignity and Majesty of God that He should have created this universe without a great object. If its creation had not been intended to serve a great and sublime purpose, God would not have sent His messengers and prophets and would not have revealed His will to them. The very object of the creation of man demanded that when spiritual darkness spreads over the world, God should have sent a Messenger "to bring back the erring flock into the fold of the Master." It is implicit in the belief in the existence of God that the universe should have been created to serve a great and noble purpose.
1
یعنی مسیحؑ کو دنیا میں کیوں بھیجتے۔ اپنے پاس ہی رکھتے۔ نیز دیکھئے تفسیر کبیر جلد پنجم صفحہ ۵۰۰۔ ۵۰۱ سورۃ الانبیاء۔
2358
Important Words:
لـھواً (pastime) is here taken by some (in the dialect of Yemen) to mean a 'son' or 'wife'. Taken in this sense of the word, the verse would mean, "If We had wished to take a son or wife, We should have made them of Our kind and not of human species." The verse constitutes an effective argument against the sonship of Jesus. The particle ان means both 'if' and 'not,' and the clause ان کنا فاعلین may mean (a) if We would do this; (b) We would not do this.
Commentary:
The substance of the verse is that it is inconsistent with the Dignity and Majesty of God that He should have created this universe without a great object. If its creation had not been intended to serve a great and sublime purpose, God would not have sent His messengers and prophets and would not have revealed His will to them. The very object of the creation of man demanded that when spiritual darkness spreads over the world, God should have sent a Messenger "to bring back the erring flock into the fold of the Master." It is implicit in the belief in the existence of God that the universe should have been created to serve a great and noble purpose.
1876
It is inconsistent with the dignity, majesty and wisdom of God that He should have created this universe without a great object and thus should have done a purposeless thing.