لِّلْعَٰلَمِينَ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "لِّلْعَٰلَمِينَ".
فَأَنجَيْنَٰهُ وَأَصْحَٰبَ ٱلسَّفِينَةِ وَجَعَلْنَٰهَآ ءَايَةً لِّلْعَٰلَمِينَ
10:74; 11:42.
10:74; 11:42.
a
10:74; 11:42.
a
10:74; 11:42.
b
23:31.
a
10:74; 11:42.
تِلْكَ ءَايَٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ ۗ وَمَا ٱللَّهُ يُرِيدُ ظُلْمًا لِّلْعَٰلَمِينَ
بِالْحَقّ (Bil-Haqq) (字面意义为“有真理”, 译为包容真理) 这用语的第一个意思是: 安拉的迹象或安拉的话充满真理, 其次表示它们有权出现, 也就是说, 你们有权接受它们: 第三个意思是启示的合适时间。另见221A。
The expression Bil-Haqq (lit. 'with truth' and translated as, comprising the truth) signifies, firstly, that these Signs or words of God are full of truth; secondly, they have come as a matter of right, i.e. you had a right to receive them; thirdly, this was the proper time for their revelation. See also {364}.
Important Words:
The words بالحق (lit. 'with truth' and translated as, while they comprise the truth) signify, firstly, that these Signs or words of God are full of truths; secondly, that they have come as a matter of right, i.e. you had a right to receive them; thirdly, that this was the proper time for their recital. See also 3:4.
The words, Allah wills not any wrong, mean that by calling upon mankind to accept the Holy Prophet, God does not intend to cause them harm; in fact, He desires to have mercy on them. The interests of mankind required that a Prophet should have been sent to them.
270
بِالْحَقّ (Bil-Haqq) (字面意义为“有真理”, 译为包容真理) 这用语的第一个意思是: 安拉的迹象或安拉的话充满真理, 其次表示它们有权出现, 也就是说, 你们有权接受它们: 第三个意思是启示的合适时间。另见221A。
394
Important Words:
The words بالحق (lit. 'with truth' and translated as, while they comprise the truth) signify, firstly, that these Signs or words of God are full of truths; secondly, that they have come as a matter of right, i.e. you had a right to receive them; thirdly, that this was the proper time for their recital. See also 3:4.
The words, Allah wills not any wrong, mean that by calling upon mankind to accept the Holy Prophet, God does not intend to cause them harm; in fact, He desires to have mercy on them. The interests of mankind required that a Prophet should have been sent to them.
456
The expression Bil-Haqq (lit. 'with truth' and translated as, comprising the truth) signifies, firstly, that these Signs or words of God are full of truth; secondly, they have come as a matter of right, i.e. you had a right to receive them; thirdly, this was the proper time for their revelation. See also {364}.
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَٰلَمِينَ
اس آیت میں دعویٰ ہے کہ تمام جہانوں کو خطاب کرنے والا مذہب سب سے پہلے اسلام تھا جو مکہ سے ظاہر ہوا اور مسیحیت کا دعویٰ کہ وہ سب مخلوق کے لئے ہے مردود ہے۔
آیت میں بَکَّۃ ہے جو عربی محاورہ میں مکہ ہی ہے کیونکہ عربی میں بعض جگہ میم کی بجائے باء استعمال کر لیتے ہیں۔ جیسے لَازم کی جگہ پر لَازِب (فتح البیان) اقرب الموارد میں ہے بَکَّۃ مکہ کی وادی کا نام ہے اور اس کا یہ نام وہاں لوگوں کے کثرت ازدحام کی وجہ سے پڑ گیا ہے کیونکہ عربی میں ازدحام کرنے کو بَکَّ کہتے ہیں۔
5:98; 27:92; 28:58; 29:68; 106:4, 5.
Becca is the name given to the Valley of Mecca, the mim of Mecca being changed into ba’. These two letters are interchangeable as in Lazim and Lazib. The Qur’an here draws the attention of the People of the Book to the remote antiquity of the Ka‘bah in order to point out that it is the real and original centre of God’s religion; those adopted by Jews and Christians being of later origin. See also 2:128.
5:98; 27:92; 28:58; 29:68; 106:4, 5.
Important Words:
بکة (Becca) is the name given to the valley of Mecca. The word is probably derived from بك. They say بکه i.e. he pushed him into a narrow and crowded place. بك عنقه means, he dealt blows on his neck and broke it. تباك القوم علی الشیء means, the people crowded round the thing. The valley of مکة (Mecca) is called بکة (Becca) probably on account of the crowding of the people there, or because it used to break the necks of the tyrants (Aqrab). The word بکة (Becca) is also considered by some to be the same as Mecca, its م having been changed into ب. These two letters are interchangeable as in لازم and لازب.
Commentary:
See note on 2:128 with regard to the antiquity of the Ka‘bah.
In this verse, the Quran draws the attention of the People of the Book to the antiquity of the Ka‘bah in order to point out that the real and original centre of God’s religion is the Ka‘bah, those adopted by Jews and Christians being of later origin. Just as certain foods which Jews abstained from were not originally forbidden but came subsequently to be held unlawful, similarly their Qiblah was not the original Qiblah but was adopted as such at a subsequent time.
b
5:98; 27:92; 28:58; 29:68; 106:4, 5.
262
بَكَّة (Becca) 是给麦加山谷所起的名字, 麦加的 م (Mim) 变成 ب (Ba), 这两个字母可以互相改变, 如在 لَازِمْ (Lazim) 和 لَازِبْ (Lazib)中。«古兰经» 在这里教有经的人注意很久以前的古代天房, 目的是指出这就是安拉的宗教的真正和原始的中心, 而犹太人和基督教徒信奉的宗教是以后才开始的。另见2:128。
3
اس آیت میں دعویٰ ہے کہ تمام جہانوں کو خطاب کرنے والا مذہب سب سے پہلے اسلام تھا جو مکہ سے ظاہر ہوا اور مسیحیت کا دعویٰ کہ وہ سب مخلوق کے لئے ہے مردود ہے۔
4
آیت میں بَکَّۃ ہے جو عربی محاورہ میں مکہ ہی ہے کیونکہ عربی میں بعض جگہ میم کی بجائے باء استعمال کر لیتے ہیں۔ جیسے لَازم کی جگہ پر لَازِب (فتح البیان) اقرب الموارد میں ہے بَکَّۃ مکہ کی وادی کا نام ہے اور اس کا یہ نام وہاں لوگوں کے کثرت ازدحام کی وجہ سے پڑ گیا ہے کیونکہ عربی میں ازدحام کرنے کو بَکَّ کہتے ہیں۔
a
5:98; 27:92; 28:58; 29:68; 106:4, 5.
383
Important Words:
بکة (Becca) is the name given to the valley of Mecca. The word is probably derived from بك. They say بکه i.e. he pushed him into a narrow and crowded place. بك عنقه means, he dealt blows on his neck and broke it. تباك القوم علی الشیء means, the people crowded round the thing. The valley of مکة (Mecca) is called بکة (Becca) probably on account of the crowding of the people there, or because it used to break the necks of the tyrants (Aqrab). The word بکة (Becca) is also considered by some to be the same as Mecca, its م having been changed into ب. These two letters are interchangeable as in لازم and لازب.
Commentary:
See note on 2:128 with regard to the antiquity of the Ka‘bah.
In this verse, the Quran draws the attention of the People of the Book to the antiquity of the Ka‘bah in order to point out that the real and original centre of God’s religion is the Ka‘bah, those adopted by Jews and Christians being of later origin. Just as certain foods which Jews abstained from were not originally forbidden but came subsequently to be held unlawful, similarly their Qiblah was not the original Qiblah but was adopted as such at a subsequent time.
b
5:98; 27:92; 28:58; 29:68; 106:4, 5.
443
Becca is the name given to the Valley of Mecca, the mim of Mecca being changed into ba’. These two letters are interchangeable as in Lazim and Lazib. The Qur’an here draws the attention of the People of the Book to the remote antiquity of the Ka‘bah in order to point out that it is the real and original centre of God’s religion; those adopted by Jews and Christians being of later origin. See also 2:128.
وَمَا تَسْـَٔلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
38:88; 81:28.
38:88; 81:28.
38:88; 81:28.
Important Words:
ذکر (honour) means, remembrance; praise or eulogy; eminence or honour, etc. (Lane). See also 2:153.
Commentary:
The word ذکر having been used here in the sense of eminence and honour, the verse asks, why the people should take umbrage at the promises of greatness and glory given to the Holy Prophet, when, if they accept him, they are to share those blessings with him; and why, like the brothers of Joseph, should they think that the Holy Prophet’s greatness would mean their own downfall? The verse thus implies another resemblance of the Holy Prophet with Joseph, inasmuch as his people came to inherit power and glory through him, just as Joseph’s brothers became honoured and respected through him.
e
38:88; 81:28.
b
38:88; 81:28.
1604
Important Words:
ذکر (honour) means, remembrance; praise or eulogy; eminence or honour, etc. (Lane). See also 2:153.
Commentary:
The word ذکر having been used here in the sense of eminence and honour, the verse asks, why the people should take umbrage at the promises of greatness and glory given to the Holy Prophet, when, if they accept him, they are to share those blessings with him; and why, like the brothers of Joseph, should they think that the Holy Prophet’s greatness would mean their own downfall? The verse thus implies another resemblance of the Holy Prophet with Joseph, inasmuch as his people came to inherit power and glory through him, just as Joseph’s brothers became honoured and respected through him.
c
38:88; 81:28.
وَٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَٰهَا وَٱبْنَهَآ ءَايَةً لِّلْعَٰلَمِينَ
بدقسمتی سے مسلمانوں نے یہ سمجھ لیا ہے کہ مریمؑ اور عیسیٰ ؑ کے سوا کوئی اور شخص نشان نہ تھا۔ حالانکہ قرآن کریم کے ہر ایک ٹکڑے کا نام آیت یعنی نشان رکھا گیا ہے (تاج) پس رسول کریم صلی اللہ علیہ وسلم جن پر سارا قرآن نازل ہوا سب نشانوں کا مجموعہ تھے۔
66:13.
The verse refutes the calumnious charges that the Jews had levelled against Mary. It may also apply to any person who leads a righteous and upright life. In 66:13 a certain class of righteous believers are likened to Mary. Everyone of such righteous believers, so to say, is Mary, and when God breathes into him of His spirit he becomes a "son of Mary," i.e. he acquires the Divine attributes possessed by Jesus.
66:13.
Commentary:
The verse refutes the calumnious charges that the Jews had levelled against Mary. It also has a general application and may apply to any person who leads a righteous and upright life. In 66:13 a certain class of righteous believers are likened to Mary. Everyone of such righteous believers is Mary; and when God breathes into him of His spirit he becomes a 'son of Mary'. It is in this sense that the Promised Messiah has been called 'son of Mary' by the Holy Prophet.
Mary and her son were a sign in the sense that the fatherless birth of Jesus implied a warning to the Israelites that on account of their corruption and depravity and their persistent rejection of God’s Messengers they were to be deprived of the gift of prophethood forever. Jesus’ unusual birth marked a transitional stage. He had an Israelite mother but not an Israelite father. The next prophet was not to be from the House of Israel. With him the gift of prophethood, in accordance with the Biblical prophecy (Deut. 18:18), was to be transferred from the House of Israel to that of Ishmael. That Prophet was the Holy Prophet Muhammad. See also Introduction to the chapter 19.
a
66:13.
843
这节经文驳斥了犹太人对玛尔彦诬蔑性的种种指控。这也可以适用於任何一个过着正直生活的人。66:13 经文中, 某一阶层的正直信者被比作玛尔彦。因此, 每一个这样的正直信者可以说是玛尔彦, 而且当安拉把他的精神灌输给他后, 他就变成了 “玛尔彦的儿子” 也就是说, 他获得了伊撒所具有的安拉的常德。
2
بدقسمتی سے مسلمانوں نے یہ سمجھ لیا ہے کہ مریمؑ اور عیسیٰ ؑ کے سوا کوئی اور شخص نشان نہ تھا۔ حالانکہ قرآن کریم کے ہر ایک ٹکڑے کا نام آیت یعنی نشان رکھا گیا ہے (تاج) پس رسول کریم صلی اللہ علیہ وسلم جن پر سارا قرآن نازل ہوا سب نشانوں کا مجموعہ تھے۔
c
66:13.
2418
Commentary:
The verse refutes the calumnious charges that the Jews had levelled against Mary. It also has a general application and may apply to any person who leads a righteous and upright life. In 66:13 a certain class of righteous believers are likened to Mary. Everyone of such righteous believers is Mary; and when God breathes into him of His spirit he becomes a 'son of Mary'. It is in this sense that the Promised Messiah has been called 'son of Mary' by the Holy Prophet.
Mary and her son were a sign in the sense that the fatherless birth of Jesus implied a warning to the Israelites that on account of their corruption and depravity and their persistent rejection of God’s Messengers they were to be deprived of the gift of prophethood forever. Jesus’ unusual birth marked a transitional stage. He had an Israelite mother but not an Israelite father. The next prophet was not to be from the House of Israel. With him the gift of prophethood, in accordance with the Biblical prophecy (Deut. 18:18), was to be transferred from the House of Israel to that of Ishmael. That Prophet was the Holy Prophet Muhammad. See also Introduction to the chapter 19.
b
66:13.
1914
The verse refutes the calumnious charges that the Jews had levelled against Mary. It may also apply to any person who leads a righteous and upright life. In 66:13 a certain class of righteous believers are likened to Mary. Everyone of such righteous believers, so to say, is Mary, and when God breathes into him of His spirit he becomes a "son of Mary," i.e. he acquires the Divine attributes possessed by Jesus.
وَمَآ أَرْسَلْنَٰكَ إِلَّا رَحْمَةً لِّلْعَٰلَمِينَ
یعنی بے شک آخری ایام میں ایک دفعہ یہودی فلسطین پر قابض ہو جائیں گے۔ مگر مسلمانوں کو مایوس نہیں ہونا چاہیے۔ کیونکہ ان کا نبی رحمت ہو کر آیا ہے۔ اس کے ساتھ تعلق ان کو گھاٹے میں نہیں ڈالے گا۔
34:29.
Commentary:
The Holy Prophet was an embodiment of Divine mercy. He was a mercy for his followers and a mercy for his opponents. He was a mercy for the unlettered Arabs whom he raised from the lowest depths of moral depravity to the highest pinnacles of spiritual eminence and he was a mercy for the coming generations inasmuch as he left in the Quran and in his teachings safe and sure guidance for them. He was a mercy for the whole of mankind as his message is not confined to any particular country or people while every other Prophet before him was sent as a mercy for a particular people. Through him the nations of the world have been blessed as they were not blessed through any other Prophet. There could be no greater praise of the Holy Prophet than the one which God has bestowed upon him in the Quran in the words:
"There has indeed come to you a messenger from among yourselves; grievous to him is that you fall into trouble; he is ardently desirous of your welfare; and to the believers he is particularly compassionate and merciful" (9:128).
c
34:29.
849
由於穆圣的使命并不局限于一个特定的国家和民族, 他对全人类都是仁慈的。通过他, 全世界各国都将得到过去从未得到过的幸福。
4
یعنی بے شک آخری ایام میں ایک دفعہ یہودی فلسطین پر قابض ہو جائیں گے۔ مگر مسلمانوں کو مایوس نہیں ہونا چاہیے۔ کیونکہ ان کا نبی رحمت ہو کر آیا ہے۔ اس کے ساتھ تعلق ان کو گھاٹے میں نہیں ڈالے گا۔
a
34:29.
2432
Commentary:
The Holy Prophet was an embodiment of Divine mercy. He was a mercy for his followers and a mercy for his opponents. He was a mercy for the unlettered Arabs whom he raised from the lowest depths of moral depravity to the highest pinnacles of spiritual eminence and he was a mercy for the coming generations inasmuch as he left in the Quran and in his teachings safe and sure guidance for them. He was a mercy for the whole of mankind as his message is not confined to any particular country or people while every other Prophet before him was sent as a mercy for a particular people. Through him the nations of the world have been blessed as they were not blessed through any other Prophet. There could be no greater praise of the Holy Prophet than the one which God has bestowed upon him in the Quran in the words:
"There has indeed come to you a messenger from among yourselves; grievous to him is that you fall into trouble; he is ardently desirous of your welfare; and to the believers he is particularly compassionate and merciful" (9:128).
a
34:29.
1926
The Holy Prophet was a mercy for the whole of mankind as his Message is not confined to any particular country or people. Through him the nations of the world have been blessed as they were never blessed before.
إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
12:105; 81:28.
b
12:105; 81:28.
وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
پھر ایسی کتاب کا لانے والا مجنون کس طرح ہو سکتا ہے۔
Commentary:
See the preceding verse.
2
پھر ایسی کتاب کا لانے والا مجنون کس طرح ہو سکتا ہے۔
4339
Commentary:
See the preceding verse.
إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
12:105; 38:88.
12:105; 38:88.
b
12:105; 38:88.
b
12:105; 38:88.
4612
Commentary:
The verse purports to say that the Quran is a safe guidance for men of all temperaments, dispositions, aptitudes, and of every age, clime and status, if only they are honest seekers after truth.
e
12:105; 38:88.