وَأَنَّهُمْ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَأَنَّهُمْ".
ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَٰجِعُونَ
2:224, 250; 11:30; 18:111; 29:6; 84:7.
ظَنَّ کے معنے عربی زبان میں یقین کرنے کے بھی ہوتے ہیں۔ مفردات راغب (لغت کی مشہور کتاب) میں لکھا ہے کہ آیت یَظُنُّوْنَ اَنَّھُمْ مُّلٰـقُوْا رَبِّھِمْ میں یہی معنے مراد ہیں۔ ہم نے بھی ترجمہ میں انہی معنوں کو مدِّنظر رکھا ہے۔
2:224, 250; 11:30; 18:111; 29:6; 84:7.
2:224, 250; 11:30; 18:111: 29:6; 84:7.
Important Words:
یظنون (know for certain) is derived from ظن which expresses two contrary meanings, sometimes implying doubt and uncertainty, and sometimes certainty and knowledge (Aqrab). Evidently, it is in the latter sense that the word has been used in this verse.
Commentary:
This verse explains the word خاشعین (the humble) occurring in the preceding verse. God says that in His sight خاشعین are those people who have complete faith in Him and are sure of meeting Him one day. Such people have the strength of their conviction and do not falter before opposition.
The words, they will meet their Lord, refer to the meeting with God which holy men enjoy in this life, while the words, to Him will they return, refer to the complete nearness to God which such men will attain in the life to come.
d
2:224, 250; 11:30; 18:111; 29:6; 84:7.
3
ظَنَّ کے معنے عربی زبان میں یقین کرنے کے بھی ہوتے ہیں۔ مفردات راغب (لغت کی مشہور کتاب) میں لکھا ہے کہ آیت یَظُنُّوْنَ اَنَّھُمْ مُّلٰـقُوْا رَبِّھِمْ میں یہی معنے مراد ہیں۔ ہم نے بھی ترجمہ میں انہی معنوں کو مدِّنظر رکھا ہے۔
a
2:224, 250; 11:30; 18:111: 29:6; 84:7.
53
Important Words:
یظنون (know for certain) is derived from ظن which expresses two contrary meanings, sometimes implying doubt and uncertainty, and sometimes certainty and knowledge (Aqrab). Evidently, it is in the latter sense that the word has been used in this verse.
Commentary:
This verse explains the word خاشعین (the humble) occurring in the preceding verse. God says that in His sight خاشعین are those people who have complete faith in Him and are sure of meeting Him one day. Such people have the strength of their conviction and do not falter before opposition.
The words, they will meet their Lord, refer to the meeting with God which holy men enjoy in this life, while the words, to Him will they return, refer to the complete nearness to God which such men will attain in the life to come.
a
2:224, 250; 11:30; 18:111; 29:6; 84:7.
۞ لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةً لِّلَّذِينَ ءَامَنُوا۟ ٱلْيَهُودَ وَٱلَّذِينَ أَشْرَكُوا۟ ۖ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
391
قِسِّيْس (Qissis) 的意思是有知识或科学知识的基督徒的首脑人物; 一个明智而有学识的人 (Lane)。
392
رُهْبَانْ (Ruhban) 是 رَاهِبْ (Rahib) 的复数, 意思是: 苦行者、基督教修道士; 宗教隐士; 在修道院或其密室中把自己贡献给宗教工作或修业的人。(Lane)
713
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
785
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
786
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
787
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ
In these verses the imputation that the Holy Prophet is a poet (21:6) is rebutted. Three reasons given for this rebuttal are: (1) Those who follow and associate with the poets are not men of high moral character, but the Holy Prophet’s followers were possessed of very noble ideals and of very high moral character. (2) The poets have no fixed ideal or programme in life. They, as it were, wander about aimlessly in every valley. But the Holy Prophet had a very great and sublime mission in life. (3) The poets do not practise what they preach, but the Holy Prophet was not only the noblest preceptor but the greatest man of action and a model exemplar.
2142
In these verses the imputation that the Holy Prophet is a poet (21:6) is rebutted. Three reasons given for this rebuttal are: (1) Those who follow and associate with the poets are not men of high moral character, but the Holy Prophet’s followers were possessed of very noble ideals and of very high moral character. (2) The poets have no fixed ideal or programme in life. They, as it were, wander about aimlessly in every valley. But the Holy Prophet had a very great and sublime mission in life. (3) The poets do not practise what they preach, but the Holy Prophet was not only the noblest preceptor but the greatest man of action and a model exemplar.
وَأَنَّهُمْ ظَنُّوا۟ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ ٱللَّهُ أَحَدًا
ہم نے کہا ہے کہ وہ یہود تھے۔ اس کی سند قرآن مجید سے ملتی ہے۔ وہ فرماتا ہے کہ حَتّٰی اِذَا ھَلَکَ قُلْتُمْ لَنْ یَّبْعَثَ اللّٰہُ مِنْم بَعْدِہٖ رَسُوْلًا (سورۃ مومن آیت۳۵) کہ جب یوسفؑ فوت ہو گیا تو تم نے کہا آئندہ اب کوئی رسول نہیں آئے گا۔ اس جگہ بھی ان جِنّوں کے منہ سے اسی عقیدہ کو دہرایا گیا ہے کہ تم یقین رکھتے تھے کہ آئندہ اللہ تعالیٰ کسی کو نبی نہیں بنائے گا۔ کیونکہ خَاتَمَ النَّبِیِّیْنَ آچکا ہے۔ مسلمان اس آیت پر غور کریں اور اپنے انجام کو سوچیں۔
The Jews had ceased to believe as early as in the time of the Prophet Joseph that any Divine Messenger would ever appear after him (40:35).
Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
1
ہم نے کہا ہے کہ وہ یہود تھے۔ اس کی سند قرآن مجید سے ملتی ہے۔ وہ فرماتا ہے کہ حَتّٰی اِذَا ھَلَکَ قُلْتُمْ لَنْ یَّبْعَثَ اللّٰہُ مِنْم بَعْدِہٖ رَسُوْلًا (سورۃ مومن آیت۳۵) کہ جب یوسفؑ فوت ہو گیا تو تم نے کہا آئندہ اب کوئی رسول نہیں آئے گا۔ اس جگہ بھی ان جِنّوں کے منہ سے اسی عقیدہ کو دہرایا گیا ہے کہ تم یقین رکھتے تھے کہ آئندہ اللہ تعالیٰ کسی کو نبی نہیں بنائے گا۔ کیونکہ خَاتَمَ النَّبِیِّیْنَ آچکا ہے۔ مسلمان اس آیت پر غور کریں اور اپنے انجام کو سوچیں۔
4401A
Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
3140
The Jews had ceased to believe as early as in the time of the Prophet Joseph that any Divine Messenger would ever appear after him (40:35).