مِنۢ بَيْنِ يَدَيْهِ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "مِنۢ بَيْنِ يَدَيْهِ".
۞ وَٱذْكُرْ أَخَا عَادٍ إِذْ أَنذَرَ قَوْمَهُۥ بِٱلْأَحْقَافِ وَقَدْ خَلَتِ ٱلنُّذُرُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦٓ أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ
7:66; 11:51.
اَحْقَاف‘ حِقْفٌ کی جمع ہے جس کے معنے ریت کے اونچے ٹیلے کے ہوتے ہیں۔ یہ نام اس قوم کے انجام کی وجہ سے رکھا گیا ہے۔ ورنہ پہلے تو وہ سر سبز زمین میں رہتے تھے۔ مگر جیسا کہ قرآن کریم میں بیان کیا گیا ہے‘ ان پر ایک سخت آندھی آئی جو سات رات دن تک چلتی رہی اور وہ تباہ ہو گئے (سورۃ الحآقۃ: ۷‘۸) اور اس آندھی کی وجہ سے ان کے ملک میں کثرت سے ریت کے ٹیلے پیدا ہو گئے جن کے نیچے وہ قوم دَب گئی۔
عذاب کی چھوٹی گھڑی بھی لمبی معلوم ہوتی ہے۔ اس لئے قرآن کریم میں عذاب کے دن کو اکثر یوم عظیم کہا جاتا ہے کیونکہ عذاب کا دن ختم ہوتا نظر نہیں آتا۔
7:66; 11:51.
7:66; 11:51.
Commentary:
‘Ad was not the name of one tribe but of a group of tribes. The tribe has been called ‘Adi Iram in the Quran (89:8). They were a highly powerful and cultured people and had specialized in architecture. They ruled over rich and fertile territories in Yemen. As a result of their rejection of the Prophet Hud, and their wicked and immoral deeds, they were destroyed by a violent wind which continued to lash them for seven consecutive days, burying their chief cities under heaps of sand and dust. For detailed notes on ‘Ad see 11:51 and 26:124.
c
7:66; 11:51.
1
اَحْقَاف‘ حِقْفٌ کی جمع ہے جس کے معنے ریت کے اونچے ٹیلے کے ہوتے ہیں۔ یہ نام اس قوم کے انجام کی وجہ سے رکھا گیا ہے۔ ورنہ پہلے تو وہ سر سبز زمین میں رہتے تھے۔ مگر جیسا کہ قرآن کریم میں بیان کیا گیا ہے‘ ان پر ایک سخت آندھی آئی جو سات رات دن تک چلتی رہی اور وہ تباہ ہو گئے (سورۃ الحآقۃ: ۷‘۸) اور اس آندھی کی وجہ سے ان کے ملک میں کثرت سے ریت کے ٹیلے پیدا ہو گئے جن کے نیچے وہ قوم دَب گئی۔
2
عذاب کی چھوٹی گھڑی بھی لمبی معلوم ہوتی ہے۔ اس لئے قرآن کریم میں عذاب کے دن کو اکثر یوم عظیم کہا جاتا ہے کیونکہ عذاب کا دن ختم ہوتا نظر نہیں آتا۔
b
7:66; 11:51.
3775
Commentary:
‘Ad was not the name of one tribe but of a group of tribes. The tribe has been called ‘Adi Iram in the Quran (89:8). They were a highly powerful and cultured people and had specialized in architecture. They ruled over rich and fertile territories in Yemen. As a result of their rejection of the Prophet Hud, and their wicked and immoral deeds, they were destroyed by a violent wind which continued to lash them for seven consecutive days, burying their chief cities under heaps of sand and dust. For detailed notes on ‘Ad see 11:51 and 26:124.
a
7:66; 11:51.
لَّا يَأْتِيهِ ٱلْبَٰطِلُ مِنۢ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِۦ ۖ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ
15:11.
یعنی یہ ایسی کتاب ہے کہ نہ اس کے سامنے باطل ٹھہر سکتا ہے اور نہ اس کی تعلیم کے جاری کرنے کے نتیجہ میں باطل کو کوئی مدد مل سکتی ہے۔ یہ اس لئے ہے کہ اس قرآن کو بڑی حکمت والے اور بڑی تعریفوں والے خدا کی طرف سے اتار گیا ہے۔
15:11.
The Qur’an is such a wonderful Book that not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern science.
15:10.
Commentary:
The words من بین یدیه may mean, before the Quran was revealed and من خلفه after it has been revealed.
The verse purports to say that the Quran is such a wonderful Book that "not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern discoveries and inventions" because it has been revealed by God Who is the Source and Fountainhead of all wisdom and knowledge.
a
15:11.
1
یعنی یہ ایسی کتاب ہے کہ نہ اس کے سامنے باطل ٹھہر سکتا ہے اور نہ اس کی تعلیم کے جاری کرنے کے نتیجہ میں باطل کو کوئی مدد مل سکتی ہے۔ یہ اس لئے ہے کہ اس قرآن کو بڑی حکمت والے اور بڑی تعریفوں والے خدا کی طرف سے اتار گیا ہے۔
a
15:10.
3591
Commentary:
The words من بین یدیه may mean, before the Quran was revealed and من خلفه after it has been revealed.
The verse purports to say that the Quran is such a wonderful Book that "not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern discoveries and inventions" because it has been revealed by God Who is the Source and Fountainhead of all wisdom and knowledge.
a
15:11.
2638
The Qur’an is such a wonderful Book that not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern science.
إِلَّا مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًا
这节经文体现了一条无可争辩标准, 以区别向安拉的使者启示的未知领域的奥秘的性质和范围, 以及向其他走正道的信者揭示的未知领域的奥秘的性质和范围。这种区别就在于, 安拉的使者得到了恩赐的 اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib), 即在所启示目未见的知识的数量上占优势, 而安拉的贤哲者, 不享有这一特征。再者, 安拉的使者所赐得的启示得到了安拉的特殊保护, 不会遭到邪恶的精神界的歪曲或窜改, 而其他走正道的信者所启示到的奥秘不那么安全。
یعنی وہ اس کو کثرت سے علوم غیبیہ بخشتا ہے۔
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted Izhar ‘alal-Ghaib, i.e. predominance over the unseen, secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is secure against being distorted or tampered with by evil spirits, while secrets revealed to other righteous men are not so safe.
Commentary:
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted إظھار علی الغیب i.e. predominance over the unseen; secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is completely secure against being distorted or tampered with by the evil one, while secrets revealed to ordinary righteous men are not so safe.
1508
这节经文体现了一条无可争辩标准, 以区别向安拉的使者启示的未知领域的奥秘的性质和范围, 以及向其他走正道的信者揭示的未知领域的奥秘的性质和范围。这种区别就在于, 安拉的使者得到了恩赐的 اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib), 即在所启示目未见的知识的数量上占优势, 而安拉的贤哲者, 不享有这一特征。再者, 安拉的使者所赐得的启示得到了安拉的特殊保护, 不会遭到邪恶的精神界的歪曲或窜改, 而其他走正道的信者所启示到的奥秘不那么安全。
1
یعنی وہ اس کو کثرت سے علوم غیبیہ بخشتا ہے۔
4412
Commentary:
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted إظھار علی الغیب i.e. predominance over the unseen; secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is completely secure against being distorted or tampered with by the evil one, while secrets revealed to ordinary righteous men are not so safe.
3148
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted Izhar ‘alal-Ghaib, i.e. predominance over the unseen, secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is secure against being distorted or tampered with by evil spirits, while secrets revealed to other righteous men are not so safe.