أَذِنَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "أَذِنَ".
قُلْ أَرَءَيْتُم مَّآ أَنزَلَ ٱللَّهُ لَكُم مِّن رِّزْقٍ فَجَعَلْتُم مِّنْهُ حَرَامًا وَحَلَٰلًا قُلْ ءَآللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى ٱللَّهِ تَفْتَرُونَ
5:104.
Eating and drinking are the primary needs of man and it is the first duty of a religion to guide him in this respect. It stands to reason, however, that there should be some medical, moral or religious grounds for declaring some things as lawful and others as unlawful. Islam has provided necessary teachings in this regard.
5:104.
Commentary:
In v. 58, it was stated that the Holy Prophet has been given a Book which possesses the power to remove doubts and misgivings. In proof of this claim the Quran in the present verse refers to a rule of conduct which people before Islam observed with regard to eatables, merely because it came to them from their forefathers, though reason revolted against it. Eating and drinking is one of the primary needs of mankind and it is the first duty of a religion to guide men in this respect. Before the advent of Islam, however, the world possessed no right guidance on this subject. Men followed no fixed principle or law, declaring one thing lawful and another unlawful as they desired. It stands to reason, however, that there should be some medical, moral or religious grounds for the declaration of some things as lawful and others as unlawful. An arbitrary classification into clean and unclean things without valid reason is to belie God’s creation. There are sure to arise doubts in the minds of men with regard to such arbitrary classification, and only that religion can successfully remove such doubts which lays down and expounds definite laws and regulations with regard to eatables. Islam has clearly done that. So it excels other religions in this respect also that it has laid down definite laws and regulations according to which things belonging to a certain category are treated as lawful and clean and those belonging to another category as unlawful and unclean, and has not laid down its teachings in an arbitrary manner.
c
5:104.
596
吃和喝是人类首要的需要。在该方面引导他们, 是一门宗教最重要的责任。然后, 应该根据医学、道德或宗教上的一些情况来宣布有些东西是合法的而另外一些东西是非法的, 这也是合乎情理的。伊斯兰教在这方面规定了必要的教导。
b
5:104.
1335
Commentary:
In v. 58, it was stated that the Holy Prophet has been given a Book which possesses the power to remove doubts and misgivings. In proof of this claim the Quran in the present verse refers to a rule of conduct which people before Islam observed with regard to eatables, merely because it came to them from their forefathers, though reason revolted against it. Eating and drinking is one of the primary needs of mankind and it is the first duty of a religion to guide men in this respect. Before the advent of Islam, however, the world possessed no right guidance on this subject. Men followed no fixed principle or law, declaring one thing lawful and another unlawful as they desired. It stands to reason, however, that there should be some medical, moral or religious grounds for the declaration of some things as lawful and others as unlawful. An arbitrary classification into clean and unclean things without valid reason is to belie God’s creation. There are sure to arise doubts in the minds of men with regard to such arbitrary classification, and only that religion can successfully remove such doubts which lays down and expounds definite laws and regulations with regard to eatables. Islam has clearly done that. So it excels other religions in this respect also that it has laid down definite laws and regulations according to which things belonging to a certain category are treated as lawful and clean and those belonging to another category as unlawful and unclean, and has not laid down its teachings in an arbitrary manner.
e
5:104.
1272
Eating and drinking are the primary needs of man and it is the first duty of a religion to guide him in this respect. It stands to reason, however, that there should be some medical, moral or religious grounds for declaring some things as lawful and others as unlawful. Islam has provided necessary teachings in this regard.
وَلَا تَنفَعُ ٱلشَّفَٰعَةُ عِندَهُۥٓ إِلَّا لِمَنْ أَذِنَ لَهُۥ ۚ حَتَّىٰٓ إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُوا۟ مَاذَا قَالَ رَبُّكُمْ ۖ قَالُوا۟ ٱلْحَقَّ ۖ وَهُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ
2:256; 20:110; 78:39.
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔
چونکہ پہلے یہ کہا گیا تھا کہ کفار کے حق میں کبھی سفارش قبول نہیں کی جائے گی اور اب یہ کہا گیا ہے کہ سفارش قبول کی جائے گی اور یہ اختلاف تھا اس لئے اس آیت میں اس اختلاف کو دور کیا گیا ہے اور فرماتا ہے کہ شفاعت قبول تو ہوگی مگر اس کی جس کو خداتعالیٰ اجازت دے گا اور چونکہ شفاعت کا قبول ہونا اذن پر مبنی ہے۔ اس لئے جن کو شفاعت کی اجازت دی جائے گی وہ بھی گھبرا جائیں گے اور کہیں گے کہ یہ غیر معمولی کام ہم سے کیوں لیا جاتا ہے۔ تب ان کے اردگرد کے دوسرے ملائکہ یا دوسری مخلوق ان سے پوچھے گی کہ ابھی راز کے طور پر تم کو خداتعالیٰ نے کیا کہا ہے۔ وہ کہیں گے بظاہر تو انہونی بات ہے مگر چون
2:256; 20:110; 78:39.
The Holy Prophet. The words may also mean, 'About whom God permits that intercession may be made in his favour.'
The hearts of the intercessors.
The sinful people who will be punished.
The intercessors or the Messengers of God.
2:256; 20:110; 78:39.
Important Words:
فزع (relieved of fear) is derived from فزع (fazi‘a) which means, he feared, or became afraid of. فزعه (fazza‘-hu) means, he frightened him. فزعه عنه means, he removed fear or fright from him (Lane & Aqrab).
Commentary:
The verse signifies that when punishment is decreed for a people on account of their evil deeds, no intercession can avail them.
The words "their hearts" may signify "the hearts of the intercessors" and the pronoun "they" in the words "they would say" refers to the sinful people who will be punished, and the second "they" in the expression "they will answer, 'the truth'" to the intercessors or to the Messengers of God. Or the words "their hearts" may refer to the hearts of disbelievers and the pronoun "they" to them in both the sentences. In such a case the verse would mean that when the curtain will be lifted from the eyes of disbelievers and reality will dawn on them in its naked form, they will say to themselves that what God had said through His Messengers was true.
a
2:256; 20:110; 78:39.
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔
2
چونکہ پہلے یہ کہا گیا تھا کہ کفار کے حق میں کبھی سفارش قبول نہیں کی جائے گی اور اب یہ کہا گیا ہے کہ سفارش قبول کی جائے گی اور یہ اختلاف تھا اس لئے اس آیت میں اس اختلاف کو دور کیا گیا ہے اور فرماتا ہے کہ شفاعت قبول تو ہوگی مگر اس کی جس کو خداتعالیٰ اجازت دے گا اور چونکہ شفاعت کا قبول ہونا اذن پر مبنی ہے۔ اس لئے جن کو شفاعت کی اجازت دی جائے گی وہ بھی گھبرا جائیں گے اور کہیں گے کہ یہ غیر معمولی کام ہم سے کیوں لیا جاتا ہے۔ تب ان کے اردگرد کے دوسرے ملائکہ یا دوسری مخلوق ان سے پوچھے گی کہ ابھی راز کے طور پر تم کو خداتعالیٰ نے کیا کہا ہے۔ وہ کہیں گے بظاہر تو انہونی بات ہے مگر چون
b
2:256; 20:110; 78:39.
3150
Important Words:
فزع (relieved of fear) is derived from فزع (fazi‘a) which means, he feared, or became afraid of. فزعه (fazza‘-hu) means, he frightened him. فزعه عنه means, he removed fear or fright from him (Lane & Aqrab).
Commentary:
The verse signifies that when punishment is decreed for a people on account of their evil deeds, no intercession can avail them.
The words "their hearts" may signify "the hearts of the intercessors" and the pronoun "they" in the words "they would say" refers to the sinful people who will be punished, and the second "they" in the expression "they will answer, 'the truth'" to the intercessors or to the Messengers of God. Or the words "their hearts" may refer to the hearts of disbelievers and the pronoun "they" to them in both the sentences. In such a case the verse would mean that when the curtain will be lifted from the eyes of disbelievers and reality will dawn on them in its naked form, they will say to themselves that what God had said through His Messengers was true.
b
2:256; 20:110; 78:39.
2389A
The Holy Prophet. The words may also mean, 'About whom God permits that intercession may be made in his favour.'
2390
The hearts of the intercessors.
2391
The sinful people who will be punished.
2392
The intercessors or the Messengers of God.
يَوْمَئِذٍ لَّا تَنفَعُ ٱلشَّفَٰعَةُ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَرَضِىَ لَهُۥ قَوْلًا
21:29; 78:39.
اس آیت میں عیسائیوں کا ردّ کیا گیا ہے۔ جو مسیحؑ کو شفیع کہتے ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم کے شفیع ہونے کا اعلان کیا گیا ہے۔ کیونکہ صرف وہی ہیں جو رحمان پر ایمان لانے پر زور دیتے ہیں اور جن کی شفاعت کو قرآنی کلام نے جائز رکھا ہے لیکن مسیحیت اس کے برخلاف رحمانیت کی منکر ہے اس لئے اس آیت میں شفاعت کی اجازت صرف رسول اللہ صلی اللہ علیہ وسلم کے حق میں ہے۔
21:29; 78:39.
21:29; 78:39.
Commentary:
The words "in whose case the Gracious God grants permission" may apply to both the intercessor and the person for whom intercession is made.
The expression "and with whose word of faith He is pleased" refers to Muslims. Elsewhere the Quran says about the true followers of Islam: "Allah is well pleased with them, and they are well pleased with Him" (58:23). The verse under comment means to say that at that time Islam will be in the ascendance and all progress and prosperity will fall to the lot of its followers. Allah will be well pleased with them and they will be well pleased with Him.
b
21:29; 78:39.
3
اس آیت میں عیسائیوں کا ردّ کیا گیا ہے۔ جو مسیحؑ کو شفیع کہتے ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم کے شفیع ہونے کا اعلان کیا گیا ہے۔ کیونکہ صرف وہی ہیں جو رحمان پر ایمان لانے پر زور دیتے ہیں اور جن کی شفاعت کو قرآنی کلام نے جائز رکھا ہے لیکن مسیحیت اس کے برخلاف رحمانیت کی منکر ہے اس لئے اس آیت میں شفاعت کی اجازت صرف رسول اللہ صلی اللہ علیہ وسلم کے حق میں ہے۔
a
21:29; 78:39.
2319
Commentary:
The words "in whose case the Gracious God grants permission" may apply to both the intercessor and the person for whom intercession is made.
The expression "and with whose word of faith He is pleased" refers to Muslims. Elsewhere the Quran says about the true followers of Islam: "Allah is well pleased with them, and they are well pleased with Him" (58:23). The verse under comment means to say that at that time Islam will be in the ascendance and all progress and prosperity will fall to the lot of its followers. Allah will be well pleased with them and they will be well pleased with Him.
b
21:29; 78:39.
فِى بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا ٱسْمُهُۥ يُسَبِّحُ لَهُۥ فِيهَا بِٱلْغُدُوِّ وَٱلْءَاصَالِ
这节经文既含有一个明证, 又含有一个预言。它预言, 由 «古兰经» 内具有光所照亮的那些房子将被升高, 居住其中的人们将朝夕赞颂安拉。这将成为安拉的光照亮他们的一个明证。
یعنی خدائی نور کا ثبوت یہ ہوگا کہ جن گھروں میں یہ نور یعنی تعلیم قرآن ہوگی وہ دنیا میں عزت پا جائیں گے اور عبادت سے ہر وقت معمور رہیں گے۔
The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light.
Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God.
910
这节经文既含有一个明证, 又含有一个预言。它预言, 由 «古兰经» 内具有光所照亮的那些房子将被升高, 居住其中的人们将朝夕赞颂安拉。这将成为安拉的光照亮他们的一个明证。
2
یعنی خدائی نور کا ثبوت یہ ہوگا کہ جن گھروں میں یہ نور یعنی تعلیم قرآن ہوگی وہ دنیا میں عزت پا جائیں گے اور عبادت سے ہر وقت معمور رہیں گے۔
2619
Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God.
2047A
The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light.
يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَٰٓئِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَقَالَ صَوَابًا
11:106.
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.
11:106; 20:110.
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
c
11:106.
1580
“精神” 在这里可以表示完善的精神--------穆圣; “那一天” 的意思可以是复生日。
c
11:106; 20:110.
4549
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
d
11:106.
3234A
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.