نَّارٍ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "نَّارٍ".
قَالَ اَنَا۠ خَیۡرٌ مِّنۡہُ ۖ خَلَقۡتَنِیۡ مِنۡ نَّارٍ وَّخَلَقۡتَہٗ مِنۡ طِیۡنٍ
7:13; 15:28; 55:16.
آگ سے پیدا ہونے اور گیلی مٹی سے پیدا ہونے کی تشریح کے لئے دیکھو سورۃ اعراف آیت۱۳ نوٹ نمبر۳۔
7:13; 15:28; 55:16.
The opponents of a Prophet always regard themselves as superior to him in power, position and prestige. It hurts their sense of pride to give their allegiance to a man whom they consider to be like, or even inferior to, them.
7:13; 15:28; 55:16.
Commentary:
The opponents of a Prophet always regard themselves as superior to him in power, position and prestige. It hurts their sense of pride to give their allegiance to a man whom they consider to be like them or even inferior to them. The main obstacle in the way of their accepting the truth is their false sense of pride and superiority. See also 7:13 and 15:34.
b
7:13; 15:28; 55:16.
1
آگ سے پیدا ہونے اور گیلی مٹی سے پیدا ہونے کی تشریح کے لئے دیکھو سورۃ اعراف آیت۱۳ نوٹ نمبر۳۔
b
7:13; 15:28; 55:16.
3431
Commentary:
The opponents of a Prophet always regard themselves as superior to him in power, position and prestige. It hurts their sense of pride to give their allegiance to a man whom they consider to be like them or even inferior to them. The main obstacle in the way of their accepting the truth is their false sense of pride and superiority. See also 7:13 and 15:34.
a
7:13; 15:28; 55:16.
2556
The opponents of a Prophet always regard themselves as superior to him in power, position and prestige. It hurts their sense of pride to give their allegiance to a man whom they consider to be like, or even inferior to, them.
قَالَ مَا مَنَعَکَ اَلَّا تَسۡجُدَ اِذۡ اَمَرۡتُکَ ۖ قَالَ اَنَا۠ خَیۡرٌ مِّنۡہُ خَلَقۡتَنِیۡ مِنۡ نَّارٍ وَّخَلَقۡتَہٗ مِنۡ طِیۡنٍ
حکم براہِ راست فرشتوں کو تھا۔ مگر جب آفیسر کو حکم دیا جائے تو ماتحت اس میں شامل ہوتے ہیں۔ قرآن کریم میں بہت دفعہ ذکر رسول کریم صلی اللہ علیہ وسلم کا ہوتا ہے مگر مراد آپ کے اتباع ہوتے ہیں‘ جیسا کہ فرمایا کہ جب تیری زندگی میں تیرے ماں باپ بوڑھے ہو جائیں تو انہیں اُف تک نہ کہو۔ حالانکہ آپ یتیم تھے۔ پس مراد آپ کے اتباع ہیں آپ نہیں۔
عربی زبان میں کبھی لا زائدہ بھی ہوتا ہے۔
یعنی گیلی مٹی کی طرح آدمی مختلف اخلاق میں ڈھالا جا سکتا ہے۔ اور چاہے تو بالا طاقت کا مطیع بھی ہو سکتا ہے مگر میری فطرت میں تو نے ناری صفت رکھی ہے‘ اس لئے میں کسی کا مطیع نہیں بن سکتا۔ عربی کا محاورہ ہے خُلِقَ مِنْ عَجَلٍ جس کے معنے یہ نہیں کہ جلدی کوئی مادہ ہے جس سے انسان پیدا کیا گیا ہے۔ بلکہ مراد یہ ہے کہ انسان کی فطرت میں جلد بازی کا مادہ ہے۔ اسی طرح اس آیت سے یہ مرادنہیں کہ آدمی مٹی سے پیدا کیے گئے ہیں اور شیطان آگ سے‘ بلکہ یہ مراد ہے کہ انسان کی فطرت میں یہ بات پائی جاتی ہے کہ وہ مختلف حالات میں ان کے مطابق ڈھل جاتا ہے اور شیطان کی فطرت میں آگ جیسا مادہ ہے اور و
15:33-34; 38:76-77.
What is represented in the present verse as a dialogue between God and Iblis does not necessarily mean that an exchange of words did actually take place. The words may only depict a state of things, a picture of the conditions that came into existence as a result of the refusal of Iblis to submit to Adam. See also {61}.
For an explanation of the word "clay" see {420A}.
15:33-34; 38:76-77.
Commentary:
What is represented in the present verse as a dialogue between God and Iblis does not necessarily show that an exchange of words actually took place between the two. The words may only depict a state of things, a picture of the conditions that came into existence as a result of the refusal of Iblis to submit to Adam. The verb قال (said) as shown under 2:31 and 2:34 does not always signify the actual uttering of words, being sometimes used to represent only a state of affairs.
For an explanation of the words "fire" and "clay" see 2:81 and 3:50.
c
15:33-34; 38:76-77.
478
这节经文所叙述的是安拉与伊布利司之间的一次对话, 但它并不一定意味着真的发生一次交谈。这些话可能只是描写事情的一种状态, 说明一种情况, 其结果是伊布利司拒绝顺从阿丹。(请参考脚注34A)
1
حکم براہِ راست فرشتوں کو تھا۔ مگر جب آفیسر کو حکم دیا جائے تو ماتحت اس میں شامل ہوتے ہیں۔ قرآن کریم میں بہت دفعہ ذکر رسول کریم صلی اللہ علیہ وسلم کا ہوتا ہے مگر مراد آپ کے اتباع ہوتے ہیں‘ جیسا کہ فرمایا کہ جب تیری زندگی میں تیرے ماں باپ بوڑھے ہو جائیں تو انہیں اُف تک نہ کہو۔ حالانکہ آپ یتیم تھے۔ پس مراد آپ کے اتباع ہیں آپ نہیں۔
2
عربی زبان میں کبھی لا زائدہ بھی ہوتا ہے۔
3
یعنی گیلی مٹی کی طرح آدمی مختلف اخلاق میں ڈھالا جا سکتا ہے۔ اور چاہے تو بالا طاقت کا مطیع بھی ہو سکتا ہے مگر میری فطرت میں تو نے ناری صفت رکھی ہے‘ اس لئے میں کسی کا مطیع نہیں بن سکتا۔ عربی کا محاورہ ہے خُلِقَ مِنْ عَجَلٍ جس کے معنے یہ نہیں کہ جلدی کوئی مادہ ہے جس سے انسان پیدا کیا گیا ہے۔ بلکہ مراد یہ ہے کہ انسان کی فطرت میں جلد بازی کا مادہ ہے۔ اسی طرح اس آیت سے یہ مرادنہیں کہ آدمی مٹی سے پیدا کیے گئے ہیں اور شیطان آگ سے‘ بلکہ یہ مراد ہے کہ انسان کی فطرت میں یہ بات پائی جاتی ہے کہ وہ مختلف حالات میں ان کے مطابق ڈھل جاتا ہے اور شیطان کی فطرت میں آگ جیسا مادہ ہے اور و
a
15:33-34; 38:76-77.
917
Commentary:
What is represented in the present verse as a dialogue between God and Iblis does not necessarily show that an exchange of words actually took place between the two. The words may only depict a state of things, a picture of the conditions that came into existence as a result of the refusal of Iblis to submit to Adam. The verb قال (said) as shown under 2:31 and 2:34 does not always signify the actual uttering of words, being sometimes used to represent only a state of affairs.
For an explanation of the words "fire" and "clay" see 2:81 and 3:50.
d
15:33-34; 38:76-77.
952
What is represented in the present verse as a dialogue between God and Iblis does not necessarily mean that an exchange of words did actually take place. The words may only depict a state of things, a picture of the conditions that came into existence as a result of the refusal of Iblis to submit to Adam. See also {61}.
953
For an explanation of the word "clay" see {420A}.
۞ ہٰذَانِ خَصۡمَانِ اخۡتَصَمُوۡا فِیۡ رَبِّہِمۡ ۖ فَالَّذِیۡنَ کَفَرُوۡا قُطِّعَتۡ لَہُمۡ ثِیَابٌ مِّنۡ نَّارٍ یُّصَبُّ مِنۡ فَوۡقِ رُءُوۡسِہِمُ الۡحَمِیۡمُ
44:49; 55:45; 56:43-54.
یعنی مومن اور کافر۔
44:49; 55:45; 56:43-54.
The reference in the words "These are two" is to two classes of men—the believers and disbelievers.
Commentary:
The reference in the words "These two" is to two classes of men—the believers and disbelievers, i.e. those who obey and willingly submit to the laws of nature and those of the Shari‘ah and those who flout, disobey and defy these laws. The verse means to say that the second class of men will suffer the evil consequences of their disobedience and defiance.
b
44:49; 55:45; 56:43-54.
2
یعنی مومن اور کافر۔
a
44:49; 55:45; 56:43-44.2452
Commentary:
The reference in the words "These two" is to two classes of men—the believers and disbelievers, i.e. those who obey and willingly submit to the laws of nature and those of the Shari‘ah and those who flout, disobey and defy these laws. The verse means to say that the second class of men will suffer the evil consequences of their disobedience and defiance.
b
44:49; 55:45; 56:43-54.
1941
The reference in the words "These are two" is to two classes of men—the believers and disbelievers.
وَخَلَقَ الۡجَآنَّ مِنۡ مَّارِجٍ مِّنۡ نَّارٍ
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
b
7:13; 15:28; 38:77.
1347
见15:28。
1
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
a
7:13; 15:28; 38:77.
4057
Commentary:
For a detailed note on the creation of the jinn from fire, see 15:28.
a
7:13; 15:28; 38:77.
2925
See 15:28.
یُرۡسَلُ عَلَیۡکُمَا شُوَاظٌ مِّنۡ نَّارٍ وَّنُحَاسٌ فَلَا تَنۡتَصِرَانِ
这节经文指两个敌对阵营可能遭到毁灭最大而最可怕的惩罚。仿佛世界正站在可怕的大火边缘, 在大火的烈焰中全人类的文明受到威胁。
The verse points to the most destructive and dreadful punishment which might overtake the two hostile camps. The world seems to stand on the brink of a terrible conflagration which threatens to consume in its flames the entire human civilization.
Important Words:
شواظ (flame) is derived from شاظ. They say شاظ بفلان i.e. he abused such a one and accused him. شاظ الغضب means, he became excited; his anger became enkindled. شواظ means, flame or fire without smoke; heat of fire or sun; flame of fire; thirst or vehement thirst (Lane & Aqrab).
نحاس (smoke) is derived from نحس. They say أنحست النار i.e. the fire had much smoke. نحاس means, molten copper; fire; sparks that fall from brass or iron when it is beaten with the hammer; smoke; smoke in which there is no flame. (Lane, Aqrab & Mufradat).
Commentary:
The verse points to the most destructive and dreadful punishment that might overtake the two hostile camps, if they did not desist from defying Divine commandments. God’s wrath has become excited for "what man has wrought with his hands" (30:42), and the world seems to stand on the brink of a terrible conflagration which threatens to consume in its flames the entire human civilization and to make life extinct. Man had a foretaste of Divine punishment in the last two World Wars but what is yet in store for him staggers imagination. The verse gives a clear picture of the coming catastrophe in the form of nuclear and cosmic horrors. The words فلا تنتصران signify that the two hostile camps will not be able to escape God’s punishment, try as they might.
1355
这节经文指两个敌对阵营可能遭到毁灭最大而最可怕的惩罚。仿佛世界正站在可怕的大火边缘, 在大火的烈焰中全人类的文明受到威胁。
3
کا سمک ریز کی طرف اشارہ ہے۔
4
بموں کی طرف اشارہ ہے۔
4069
Important Words:
شواظ (flame) is derived from شاظ. They say شاظ بفلان i.e. he abused such a one and accused him. شاظ الغضب means, he became excited; his anger became enkindled. شواظ means, flame or fire without smoke; heat of fire or sun; flame of fire; thirst or vehement thirst (Lane & Aqrab).
نحاس (smoke) is derived from نحس. They say أنحست النار i.e. the fire had much smoke. نحاس means, molten copper; fire; sparks that fall from brass or iron when it is beaten with the hammer; smoke; smoke in which there is no flame. (Lane, Aqrab & Mufradat).
Commentary:
The verse points to the most destructive and dreadful punishment that might overtake the two hostile camps, if they did not desist from defying Divine commandments. God’s wrath has become excited for "what man has wrought with his hands" (30:42), and the world seems to stand on the brink of a terrible conflagration which threatens to consume in its flames the entire human civilization and to make life extinct. Man had a foretaste of Divine punishment in the last two World Wars but what is yet in store for him staggers imagination. The verse gives a clear picture of the coming catastrophe in the form of nuclear and cosmic horrors. The words فلا تنتصران signify that the two hostile camps will not be able to escape God’s punishment, try as they might.
2935
The verse points to the most destructive and dreadful punishment which might overtake the two hostile camps. The world seems to stand on the brink of a terrible conflagration which threatens to consume in its flames the entire human civilization.