ٱلنُّورِ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "ٱلنُّورِ".
ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُوا۟ يُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۖ وَٱلَّذِينَ كَفَرُوٓا۟ أَوْلِيَآؤُهُمُ ٱلطَّٰغُوتُ يُخْرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَٰتِ ۗ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
اَخْرَجَ کے معنے تو نکالنے کے ہیں لیکن جب اس کے بعد مِنْ اور اِلٰی آئیں تو اس کے معنے ایک حالت سے نکال کر دوسری حالت کی طرف لے جانے کے ہوتے ہیں۔
45:20.
5:17; 65:12.
7:28; 16:101.
3:69.
5:17; 65:12.
7:28; 16:101.
Commentary:
The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".
The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.
b
45:20.
c
5:17; 65:12.
d
7:28; 16:101.
7
اَخْرَجَ کے معنے تو نکالنے کے ہیں لیکن جب اس کے بعد مِنْ اور اِلٰی آئیں تو اس کے معنے ایک حالت سے نکال کر دوسری حالت کی طرف لے جانے کے ہوتے ہیں۔
a
3:69.
b
5:17; 65:12.
c
7:28; 16:101.
264
Commentary:
The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".
The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.
c
45:20.
d
5:17; 65:12.
e
7:28; 16:101.
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
2:258; 14:2; 33:44; 57:10; 65:12.
2:258; 14:2; 33:44; 57:10; 65:12.
2:258; 14:2; 33:44; 57:10; 65:12.
Commentary:
The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".
The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.
a
2:258; 14:2; 33:44; 57:10; 65:12.
a
2:258; 14:2; 33:44; 57:10; 65:12.
654
Commentary:
The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".
The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.
a
2:258; 14:2; 33:44; 57:10; 65:12.
هُوَ ٱلَّذِى يُصَلِّى عَلَيْكُمْ وَمَلَٰٓئِكَتُهُۥ لِيُخْرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۚ وَكَانَ بِٱلْمُؤْمِنِينَ رَحِيمًا
2:258; 14:6; 57:10; 65:12.
یہاں اللہ اور اس کے ملائکہ کے لئے یُصَلِّی کا فعل استعمال کیا گیا ہے۔ مگر چونکہ جب اللہ تعالیٰ کے لئے یُصَلِّی آئے تو اس کے معنے رحمت بھیجنے کے ہوتے ہیں اور جب ملائکہ یا انسانوں کے لئے آئے تو اس کے معنے دعا یا استغفار کرنے کے ہوتے ہیں (اقرب) اس لئے ہم نے دونوں فاعلوں کو مدنظر رکھتے ہوئے یُصَلِّی کے دو معنے کر دئیے یعنی اللہ تعالیٰ کے لحاظ سے بھی اور فرشتوں کے لحاظ سے بھی تاکہ مفہوم غلط نہ ہو جائے۔
یعنی خداتعالیٰ کی رحمتیں اور فرشتوں کی دعائیں تم کو اندھیروں سے نُور کی طرف لے جائیں۔
2:258; 14:6; 57:10; 65:12.
Commentary:
The Surah under comment primarily deals with the domestic life of the Holy Prophet and tells us, how it was not only pure and beyond reproach but was an ideal and exemplary one. The present and the next few verses serve as a prelude to the real subject of marriage and divorce in relation to the Prophet, which begins with v. 50 below. The marriages of the Holy Prophet have been subjected to much mean and vile criticism. To this a somewhat detailed reference has already been made (33:38). The present verse, however, means to say that that great and noble Prophet who brought about such a wonderful revolution in the lives of his people and "brought them forth from darkness into light" could not be the type of man his traducers vainly try to depict him.
The words یصلی علیکم when used about God mean, "He sends down blessings upon you," but when used about the angels or the believers they mean, "they pray for you."
a
2:258; 14:6; 57:10; 65:12.
3
یہاں اللہ اور اس کے ملائکہ کے لئے یُصَلِّی کا فعل استعمال کیا گیا ہے۔ مگر چونکہ جب اللہ تعالیٰ کے لئے یُصَلِّی آئے تو اس کے معنے رحمت بھیجنے کے ہوتے ہیں اور جب ملائکہ یا انسانوں کے لئے آئے تو اس کے معنے دعا یا استغفار کرنے کے ہوتے ہیں (اقرب) اس لئے ہم نے دونوں فاعلوں کو مدنظر رکھتے ہوئے یُصَلِّی کے دو معنے کر دئیے یعنی اللہ تعالیٰ کے لحاظ سے بھی اور فرشتوں کے لحاظ سے بھی تاکہ مفہوم غلط نہ ہو جائے۔
4
یعنی خداتعالیٰ کی رحمتیں اور فرشتوں کی دعائیں تم کو اندھیروں سے نُور کی طرف لے جائیں۔
c
2:258; 14:6; 57:10; 65:12.
3107A
Commentary:
The Surah under comment primarily deals with the domestic life of the Holy Prophet and tells us, how it was not only pure and beyond reproach but was an ideal and exemplary one. The present and the next few verses serve as a prelude to the real subject of marriage and divorce in relation to the Prophet, which begins with v. 50 below. The marriages of the Holy Prophet have been subjected to much mean and vile criticism. To this a somewhat detailed reference has already been made (33:38). The present verse, however, means to say that that great and noble Prophet who brought about such a wonderful revolution in the lives of his people and "brought them forth from darkness into light" could not be the type of man his traducers vainly try to depict him.
The words یصلی علیکم when used about God mean, "He sends down blessings upon you," but when used about the angels or the believers they mean, "they pray for you."
c
2:258; 14:6; 57:10; 65:12.
2359A
The word Yusalli signifies both sending down blessings and praying.
الٓر ۚ كِتَٰبٌ أَنزَلْنَٰهُ إِلَيْكَ لِتُخْرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ
الٓـٰر کے معنے ہیں اَنَا اللّٰہُ اَرَیٰ میں اللہ دیکھنے والا ہوں۔ تفصیل کے لئے دیکھئے سورۃ بقرہ آیت۲ نوٹ نمبر۱۔
10:2; 11:2; 12:2; 13:2; 15:2.
2:258; 5:17; 14:6; 65:12.
Commentary:
For an explanation of the abbreviated letters Alif Lam Ra, see 2:2. & 10:2.
This verse represents the Quran as a "torch" by means of which the Holy Prophet led men from darkness into "light," which is "the path of the Mighty, the Praiseworthy."
Commentators differ as to what is meant by "light." In popular parlance, students of modern philosophy or sciences or those who follow no revealed Law or, for that matter, know no religion, are spoken of by some as "men of light." Christians look upon their own religion as the source of all light, while according to Hindus their religion alone is light and all else is darkness. For the followers of Islam it is their faith which, of all religious systems, deserves to be called by this name. The verse under comment lays down a sure criterion by which true "light" may be judged and tested. According to it "light" means "coming out of darkness and attaining nearness to God," so only those who, betake themselves to Him may be said to have received the "light."
The verse mentions two attributes of God, "the Mighty" and "the Praiseworthy." The attribute, "the Mighty," pertains to outward light, while "the Praiseworthy" refers to inward light. He who develops in himself the first attribute is enabled to overcome his external enemies and become safe from physical afflictions, privations and hardships, while he who develops the second attribute overpowers his inward enemy, Satan, and gets rid of the darkness of doubts, misgivings, evil suggestions and ignorance. The Arabs were delivered from both these kinds of darkness through the Holy Prophet. They were not only revived into a new life but superstition, ignorance, idolatry and moral depravity also took leave of them. Through the Holy Prophet they became not only the temporal rulers, but also the moral and spiritual teachers of the world.
b
10:2; 11:2; 12:2; 13:2; 15:2.
c
2:258; 5:17; 14:6; 65:12.
646
见注释16。
1
الٓـٰر کے معنے ہیں اَنَا اللّٰہُ اَرَیٰ میں اللہ دیکھنے والا ہوں۔ تفصیل کے لئے دیکھئے سورۃ بقرہ آیت۲ نوٹ نمبر۱۔
b
10:2; 11:2; 12:2; 13:2; 15:2.
c
2:258; 5:17; 14:6; 65:12.
1656
Commentary:
For an explanation of the abbreviated letters Alif Lam Ra, see 2:2. & 10:2.
This verse represents the Quran as a "torch" by means of which the Holy Prophet led men from darkness into "light," which is "the path of the Mighty, the Praiseworthy."
Commentators differ as to what is meant by "light." In popular parlance, students of modern philosophy or sciences or those who follow no revealed Law or, for that matter, know no religion, are spoken of by some as "men of light." Christians look upon their own religion as the source of all light, while according to Hindus their religion alone is light and all else is darkness. For the followers of Islam it is their faith which, of all religious systems, deserves to be called by this name. The verse under comment lays down a sure criterion by which true "light" may be judged and tested. According to it "light" means "coming out of darkness and attaining nearness to God," so only those who, betake themselves to Him may be said to have received the "light."
The verse mentions two attributes of God, "the Mighty" and "the Praiseworthy." The attribute, "the Mighty," pertains to outward light, while "the Praiseworthy" refers to inward light. He who develops in himself the first attribute is enabled to overcome his external enemies and become safe from physical afflictions, privations and hardships, while he who develops the second attribute overpowers his inward enemy, Satan, and gets rid of the darkness of doubts, misgivings, evil suggestions and ignorance. The Arabs were delivered from both these kinds of darkness through the Holy Prophet. They were not only revived into a new life but superstition, ignorance, idolatry and moral depravity also took leave of them. Through the Holy Prophet they became not only the temporal rulers, but also the moral and spiritual teachers of the world.
b
10:2; 11:2; 12:2; 13:2; 15:2.
c
2:258; 5:17; 14:6; 65:12.
1452
See {16}.
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَٰتِنَآ أَنْ أَخْرِجْ قَوْمَكَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ وَذَكِّرْهُم بِأَيَّىٰمِ ٱللَّهِ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
14:2.
14:2.
The expression Ayyamullah signifies the favours and punishments of Allah (Taj), like the well-known Arabic phrase Ayyamul-‘Arab which means, the fights and conflicts of the Arabs.
14:2.
Commentary:
The example of Moses has been mentioned here to show that, the Holy Prophet being like him, his opponents shall come to grief like the enemies of Moses. The Prophet’s enemies are thus warned that, while denying him, they should not forget the case of Moses and his enemies.
By the words, the days of Allah, are meant the days when God assisted believers against their enemies; also the days when He punished the enemies of the Prophets for their evil deeds. The verse means that the right way to bring men from darkness into light is to draw their attention to both the favours of God and His punishments. It is not at all right to think that faith based on fear lacks elements of reality. Such a view, indeed, betrays ignorance of human nature. Many people refrain from evil only due to the fear of punishment. If the incentive of fear were altogether dispensed with, nothing could wean such people from their evil ways. The Quran, being a perfect book, has provided guidance for men of all sorts of dispositions and temperaments and has made use of the incentives both of love and of fear.
In the words, Surely, therein are Signs for every patient and thankful person, Muslims are warned that, like the followers of Moses, they will have to pass through trials and tribulations and it is only when they have patiently borne the ordeal and come out of it with untarnished faith and sincerity that they will inherit the favours of God. But if, like the people of Moses, they prove ungrateful to God, they will be visited with punishment.
a
14:2.
a
14:2.
1660
Commentary:
The example of Moses has been mentioned here to show that, the Holy Prophet being like him, his opponents shall come to grief like the enemies of Moses. The Prophet’s enemies are thus warned that, while denying him, they should not forget the case of Moses and his enemies.
By the words, the days of Allah, are meant the days when God assisted believers against their enemies; also the days when He punished the enemies of the Prophets for their evil deeds. The verse means that the right way to bring men from darkness into light is to draw their attention to both the favours of God and His punishments. It is not at all right to think that faith based on fear lacks elements of reality. Such a view, indeed, betrays ignorance of human nature. Many people refrain from evil only due to the fear of punishment. If the incentive of fear were altogether dispensed with, nothing could wean such people from their evil ways. The Quran, being a perfect book, has provided guidance for men of all sorts of dispositions and temperaments and has made use of the incentives both of love and of fear.
In the words, Surely, therein are Signs for every patient and thankful person, Muslims are warned that, like the followers of Moses, they will have to pass through trials and tribulations and it is only when they have patiently borne the ordeal and come out of it with untarnished faith and sincerity that they will inherit the favours of God. But if, like the people of Moses, they prove ungrateful to God, they will be visited with punishment.
b
14:2.
1454
The expression Ayyamullah signifies the favours and punishments of Allah (Taj), like the well-known Arabic phrase Ayyamul-‘Arab which means, the fights and conflicts of the Arabs.
هُوَ ٱلَّذِى يُنَزِّلُ عَلَىٰ عَبْدِهِۦٓ ءَايَٰتٍۭ بَيِّنَٰتٍ لِّيُخْرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۚ وَإِنَّ ٱللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ
c
22:17; 24:35; 58:6.
d
14:6; 33:44.
a
22:17; 24:35; 58:6.
b
14:6; 33:44; 65:12.
a
22:17; 24:35; 58:6.
b
14:6; 33:44.
رَّسُولًا يَتْلُوا۟ عَلَيْكُمْ ءَايَٰتِ ٱللَّهِ مُبَيِّنَٰتٍ لِّيُخْرِجَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۚ وَمَن يُؤْمِنۢ بِٱللَّهِ وَيَعْمَلْ صَٰلِحًا يُدْخِلْهُ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۖ قَدْ أَحْسَنَ ٱللَّهُ لَهُۥ رِزْقًا
2:258; 5:17.
یہاں لاَم ِعاقبت ہے۔
2:258; 5:17.
2:258; 5:17; 14:6.
b
2:258; 5:17.
1
یہاں لاَم ِعاقبت ہے۔
b
2:258; 5:17; 14:6.
b
2:258; 5:17.