ٱلْأَنۢبِيَآءَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "ٱلْأَنۢبِيَآءَ".
ضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ أَيْنَ مَا ثُقِفُوٓا۟ إِلَّا بِحَبْلٍ مِّنَ ٱللَّهِ وَحَبْلٍ مِّنَ ٱلنَّاسِ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ وَضُرِبَتْ عَلَيْهِمُ ٱلْمَسْكَنَةُ ۚ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ ۚ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ
2:62, 91; 5:61; 7:168.
2:62, 92; 3:22.
这节经文包含一个有关犹太人的重要的、意义深远的预言, 即他们永远注定要蒙受耻辱、贬抑和屈从于他人。犹太民族的历史从穆圣时代直到目前都雄辩地证明了这个令人敬畏的预言的真实性。在所有国家、所有时代, 当今开明和宽容的时代也不例外,--------犹太人一直是残酷迫害的牺牲者, 并且一直蒙受各种各样的耻辱。以色列国家的建立只不过是犹太民族生活中的暂时阶段。
قرآن کریم میں یَقۡتُلُوۡنَ الۡاَنۡۢبِیَآءَ کے الفاظ ہیں۔ اور بنی اسرائیل نے سب نبیوں کو قتل نہیں کیا مگر چونکہ قتل کا لفظ کوششِ قتل کے لئے بھی آتا ہے ہم نے واقعات کے مطابق قتل کرنے کی جگہ قتل کرنے کی کوشش ترجمہ کیا ہے۔
2:62, 91; 5:61; 7:168.
2:62, 92; 3:22.
The verse contains an important and far-reaching prophecy regarding the Jews, viz. that they are for ever doomed to disgrace and humiliation and to live in subjection to others. The history of the Jewish people from the time of the Holy Prophet up to the present day bears eloquent testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not excepted, the Jews have been the victim of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. The establishment of the State of Israel is but a temporary phase in the life of Jewry.
2:62, 67; 5:61; 7:168.
2:62, 92; 3:22.
Important Words:
حبل (protection). See 3:104.
المسکنة (wretchedness) is derived from سکن i.e. he or it was or became still or silent or motionless. مسکنة means, the state of مسکین; lowliness or submissiveness; lowness, abasement or humiliation; paucity of property; evil state or condition; weakness; poverty of mind, etc. (Lane). It also means disgrace and wretchedness (Aqrab) also loss of the power of movement (Mufradat).
Commentary:
This verse contains an important and far-reaching prophecy regarding Jews. They are forever doomed to disgrace and humiliation. They have ever to live in subjection to other powers. The history of the Jewish people from the time of the Holy Prophet up to the present day bears woeful testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not being excepted, they have been the victims of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. Their practice of usury has also made them the hated of all nations.
The word حبل rendered here as "protection" is full of significance and is applicable in almost all its different meanings, for which see 3:104. Generally speaking, the divine rope, or in other words, "protection from Allah", refers to Islam; and "protection from men" refers to the protection of non-Muslim powers. The latter may be illustrated by the Treaty of Versailles, which afforded the Jews a temporary protection, while the former was made possible through a section of them accepting the Holy Prophet. In the present age, the Promised Messiah (Holy Founder of the Ahmadiyya Movement in Islam), whom God has raised as the saviour of mankind, is the emblem of protection for the Jews. They can save themselves by accepting him.
The word مسکنة rendered as "wretchedness" also signifies, humiliation, disgrace, and loss of the power of movement. All these have been the fate of the Jews. They have often been expelled from countries, and even today in Russia there are certain districts which they are not permitted to enter. The recent persecution of the Jews in Germany and other countries of Europe is only too well-known to need a reference.
The clause, kill the Prophets unjustly, refers not only to the attempt of the Jews to crucify Jesus, but also to their plots to kill the Holy Prophet of Islam.
The verse also serves as a warning to Muslims that if they rejected the Promised Messiah, who has come in the spirit and power of Jesus as well as of the Holy Prophet, and whose duty it is to preach and rejuvenate Islam, they would also be smitten with the same disgrace which has been the lot of the Jews for their rejection of Jesus and the Holy Prophet.
e
2:62, 91; 5:61; 7:168.
f
2:62, 92; 3:22.
272
这节经文包含一个有关犹太人的重要的、意义深远的预言, 即他们永远注定要蒙受耻辱、贬抑和屈从于他人。犹太民族的历史从穆圣时代直到目前都雄辩地证明了这个令人敬畏的预言的真实性。在所有国家、所有时代, 当今开明和宽容的时代也不例外,--------犹太人一直是残酷迫害的牺牲者, 并且一直蒙受各种各样的耻辱。以色列国家的建立只不过是犹太民族生活中的暂时阶段。
1
قرآن کریم میں یَقۡتُلُوۡنَ الۡاَنۡۢبِیَآءَ کے الفاظ ہیں۔ اور بنی اسرائیل نے سب نبیوں کو قتل نہیں کیا مگر چونکہ قتل کا لفظ کوششِ قتل کے لئے بھی آتا ہے ہم نے واقعات کے مطابق قتل کرنے کی جگہ قتل کرنے کی کوشش ترجمہ کیا ہے۔
b
2:62, 67; 5:61; 7:168.
c
2:62, 92; 3:22.
398
Important Words:
حبل (protection). See 3:104.
المسکنة (wretchedness) is derived from سکن i.e. he or it was or became still or silent or motionless. مسکنة means, the state of مسکین; lowliness or submissiveness; lowness, abasement or humiliation; paucity of property; evil state or condition; weakness; poverty of mind, etc. (Lane). It also means disgrace and wretchedness (Aqrab) also loss of the power of movement (Mufradat).
Commentary:
This verse contains an important and far-reaching prophecy regarding Jews. They are forever doomed to disgrace and humiliation. They have ever to live in subjection to other powers. The history of the Jewish people from the time of the Holy Prophet up to the present day bears woeful testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not being excepted, they have been the victims of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. Their practice of usury has also made them the hated of all nations.
The word حبل rendered here as "protection" is full of significance and is applicable in almost all its different meanings, for which see 3:104. Generally speaking, the divine rope, or in other words, "protection from Allah", refers to Islam; and "protection from men" refers to the protection of non-Muslim powers. The latter may be illustrated by the Treaty of Versailles, which afforded the Jews a temporary protection, while the former was made possible through a section of them accepting the Holy Prophet. In the present age, the Promised Messiah (Holy Founder of the Ahmadiyya Movement in Islam), whom God has raised as the saviour of mankind, is the emblem of protection for the Jews. They can save themselves by accepting him.
The word مسکنة rendered as "wretchedness" also signifies, humiliation, disgrace, and loss of the power of movement. All these have been the fate of the Jews. They have often been expelled from countries, and even today in Russia there are certain districts which they are not permitted to enter. The recent persecution of the Jews in Germany and other countries of Europe is only too well-known to need a reference.
The clause, kill the Prophets unjustly, refers not only to the attempt of the Jews to crucify Jesus, but also to their plots to kill the Holy Prophet of Islam.
The verse also serves as a warning to Muslims that if they rejected the Promised Messiah, who has come in the spirit and power of Jesus as well as of the Holy Prophet, and whose duty it is to preach and rejuvenate Islam, they would also be smitten with the same disgrace which has been the lot of the Jews for their rejection of Jesus and the Holy Prophet.
b
2:62, 91; 5:61; 7:168.
c
2:62, 92; 3:22.
458
The verse contains an important and far-reaching prophecy regarding the Jews, viz. that they are for ever doomed to disgrace and humiliation and to live in subjection to others. The history of the Jewish people from the time of the Holy Prophet up to the present day bears eloquent testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not excepted, the Jews have been the victim of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. The establishment of the State of Israel is but a temporary phase in the life of Jewry.
لَّقَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ ۘ سَنَكْتُبُ مَا قَالُوا۟ وَقَتْلَهُمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
5:65.
4:156.
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
5:65.
4:156.
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
c
5:65.
d
4:156.
1
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
a
5:65.
b
4:156.
464
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
a
5:65.
b
4:156.
538
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ وَكُفْرِهِم بِـَٔايَٰتِ ٱللَّهِ وَقَتْلِهِمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌۢ ۚ بَلْ طَبَعَ ٱللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
See {27}.
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
a
5:14
b
3:182.
c
2:89.
d
2:89; 16:109; 83:15.
2
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
619
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
695
See {27}.