Search Results for "يَهْدِيهِمُ"
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إِنَّ ٱلَّذِينَ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ ثُمَّ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ ثُمَّ ٱزْدَادُوا۟ كُفْرًا لَّمْ يَكُنِ ٱللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًۢا
3:91; 63:4.
3:91; 63:4.
Commentary:
The verse incidentally refutes the allegation that apostasy in Islam is punishable with death. If such had been the law of Islam, apostates would have had no opportunity of apostatizing from Islam again and again, as appears from this verse. For an exposition of the teachings of Islam about apostasy see "Islam and the Law relating to Apostasy" (published from Qadian).
The verse does not signify that after so many successive acts of apostasy the repentance of an apostate is not accepted. Rather it is intended to point out that even after repeated acts of apostasy the door of repentance remains open. That door is closed only when, after apostatizing, an apostate goes on "increasing in disbelief" as the verse clearly puts it.
d
3:91; 63:4.
d
3:91; 63:4.
602
Commentary:
The verse incidentally refutes the allegation that apostasy in Islam is punishable with death. If such had been the law of Islam, apostates would have had no opportunity of apostatizing from Islam again and again, as appears from this verse. For an exposition of the teachings of Islam about apostasy see "Islam and the Law relating to Apostasy" (published from Qadian).
The verse does not signify that after so many successive acts of apostasy the repentance of an apostate is not accepted. Rather it is intended to point out that even after repeated acts of apostasy the door of repentance remains open. That door is closed only when, after apostatizing, an apostate goes on "increasing in disbelief" as the verse clearly puts it.
d
3:91; 63:4.
684
The verse incidentally refutes the baseless allegation that apostasy in Islam is punishable with death.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَظَلَمُوا۟ لَمْ يَكُنِ ٱللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا
4:138.
4:138.
4:138.
Commentary:
The expression, Allah is not going to forgive them nor will He show them any way, means, that it does not stand to reason that Allah should forgive or lead to Himself such people as reject His Prophets and His Signs and act unjustly. See also 4:138.
d
4:138.
b
4:138.
632
Commentary:
The expression, Allah is not going to forgive them nor will He show them any way, means, that it does not stand to reason that Allah should forgive or lead to Himself such people as reject His Prophets and His Signs and act unjustly. See also 4:138.
a
4:138.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَٱعْتَصَمُوا۟ بِهِۦ فَسَيُدْخِلُهُمْ فِى رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَٰطًا مُّسْتَقِيمًا
3:102; 4:147.
3:102; 4:147.
3:102; 4:147.
Commentary:
The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.
d
3:102; 4:147.
c
3:102; 4:147.
638
Commentary:
The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.
b
3:102; 4:147.
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.
وَٱتَّخَذَ قَوْمُ مُوسَىٰ مِنۢ بَعْدِهِۦ مِنْ حُلِيِّهِمْ عِجْلًا جَسَدًا لَّهُۥ خُوَارٌ ۚ أَلَمْ يَرَوْا۟ أَنَّهُۥ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًا ۘ ٱتَّخَذُوهُ وَكَانُوا۟ ظَٰلِمِينَ
2:52, 93; 4:154; 7:153; 20:89.
20:90.
只有安拉向他的仆人说话, 才能证明他是有生命的。他过去向他选出的仆人说话, 而现在他却停止说话, 这在理由上是站不住脚的。安拉的常德中没有一个能被假设它已停止起作用了。即使现在也像过去那样可以得到安拉启示的赐物。启示不一定要包含一部新的经典。它也可以是为了产生新的精神生活以及把人类带近他们的养育的主和赏罚的主。
یہ وہ سفر ہے جس کا ذکر آیت ۱۴۳ میں ہوچکا ہے۔ یعنی جب وہ خداتعالیٰ کی دعوت پر چالیس رات کے لئے پہاڑ پر گئے تھے۔
یہ خُوَارٌ کا ترجمہ ہے جس کے معنے گائے‘ بیل‘ بکری‘ بھیڑ کی آواز کے ہوتے ہیں جو بے معنے ہوتی ہے (اقرب)
یعنی وہ بچھڑا ایسا تھا کہ جب ایک طرف سے اس میں ہوا داخل ہوتی تھی تو اس میں سے سیٹی کی سی آواز نکلتی تھی جیسا کہ کھلونوں میں ہوتا ہے۔
2:52, 93; 4:154; 7:153; 20:89.
20:90.
God can be proved to be a Living God only if He speaks to His servants. It does not stand to reason that God should have ceased to speak now when He spoke to His chosen servants in the past. No attribute of God can be supposed to have ceased to function. The gift of Divine revelation is attainable even now as it was attained in the past. Revelation necessarily does not contain a new Law. It is also meant to give freshness of spiritual life and bring man near unto his Lord and Master.
2:52, 93; 4:154; 7:153; 20:89.
20:90.
Commentary:
The calf is discarded and condemned as a deity, because it does not speak to its votaries nor guide them to any way. This shows that God can remain a true deity only as long as He speaks to His servants and provides for their guidance. So those are manifestly in the wrong who think that, whereas God used to speak and reveal Himself in the past, He has ceased to do so now. It is foolish to say that there is no harm if God has ceased to speak now when He spoke to His chosen servants in times gone by. If this argument possessed weight, worshippers of the calf could also advance a similar argument with regard to it. The fact is that no attribute of God can be supposed to have ceased to operate or become extinct. The gift of Divine revelation is attainable even now as it was attainable in the past, and those who look upon it as a thing of the past are grievously mistaken. God speaks at all times, and those who possess the capacity and quality to hear His voice, can and do hear it even now. Take away the power of speech from God and you leave Him no better than a calf. It is absurd to argue that as the Law of Islam has been made perfect, so no revelation is needed after the Holy Prophet. Revelation does not come merely to bring a new Law. It is primarily meant to grant freshness of spiritual life to man and bring him near unto his Lord and Master.
c
2:52, 93; 4:154; 7:153; 20:89.
d
20:90.
519
只有安拉向他的仆人说话, 才能证明他是有生命的。他过去向他选出的仆人说话, 而现在他却停止说话, 这在理由上是站不住脚的。安拉的常德中没有一个能被假设它已停止起作用了。即使现在也像过去那样可以得到安拉启示的赐物。启示不一定要包含一部新的经典。它也可以是为了产生新的精神生活以及把人类带近他们的养育的主和赏罚的主。
2
یہ وہ سفر ہے جس کا ذکر آیت ۱۴۳ میں ہوچکا ہے۔ یعنی جب وہ خداتعالیٰ کی دعوت پر چالیس رات کے لئے پہاڑ پر گئے تھے۔
3
یہ خُوَارٌ کا ترجمہ ہے جس کے معنے گائے‘ بیل‘ بکری‘ بھیڑ کی آواز کے ہوتے ہیں جو بے معنے ہوتی ہے (اقرب)
4
یعنی وہ بچھڑا ایسا تھا کہ جب ایک طرف سے اس میں ہوا داخل ہوتی تھی تو اس میں سے سیٹی کی سی آواز نکلتی تھی جیسا کہ کھلونوں میں ہوتا ہے۔
c
2:52, 93; 4:154; 7:153; 20:89.
d
20:90.
1038
Commentary:
The calf is discarded and condemned as a deity, because it does not speak to its votaries nor guide them to any way. This shows that God can remain a true deity only as long as He speaks to His servants and provides for their guidance. So those are manifestly in the wrong who think that, whereas God used to speak and reveal Himself in the past, He has ceased to do so now. It is foolish to say that there is no harm if God has ceased to speak now when He spoke to His chosen servants in times gone by. If this argument possessed weight, worshippers of the calf could also advance a similar argument with regard to it. The fact is that no attribute of God can be supposed to have ceased to operate or become extinct. The gift of Divine revelation is attainable even now as it was attainable in the past, and those who look upon it as a thing of the past are grievously mistaken. God speaks at all times, and those who possess the capacity and quality to hear His voice, can and do hear it even now. Take away the power of speech from God and you leave Him no better than a calf. It is absurd to argue that as the Law of Islam has been made perfect, so no revelation is needed after the Holy Prophet. Revelation does not come merely to bring a new Law. It is primarily meant to grant freshness of spiritual life to man and bring him near unto his Lord and Master.
b
2:52, 93; 4:154; 7:153; 20:89.
c
20:90.
1053
God can be proved to be a Living God only if He speaks to His servants. It does not stand to reason that God should have ceased to speak now when He spoke to His chosen servants in the past. No attribute of God can be supposed to have ceased to function. The gift of Divine revelation is attainable even now as it was attained in the past. Revelation necessarily does not contain a new Law. It is also meant to give freshness of spiritual life and bring man near unto his Lord and Master.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ يَهْدِيهِمْ رَبُّهُم بِإِيمَٰنِهِمْ ۖ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَٰرُ فِى جَنَّٰتِ ٱلنَّعِيمِ
2:278; 4:176; 13:30; 14:24; 22:15, 24.
2:278; 4:176; 13:30; 14:24; 22:15, 24.
The word, taht (beneath), is used here figuratively denoting subordination. In this sense of the word the expression, beneath them, would signify that the inmates of Heaven will be the masters and owners of its streams and not merely their users as tenants or occupiers.
2:278; 4:176; 13:30; 14:24; 22:15, 24.
Commentary:
The words, their Lord shall guide them, show that true guidance is achieved only through true faith. Mere actions are of no value, unless they are accompanied by the purification of the heart. The man who has a mind to steal but who finds no opportunity to do so cannot be called honest. Similarly, if a person’s heart is inspired by fear of anyone other than Allah, even though he does not outwardly worship them, he cannot be called a true worshipper of God. But it would be wrong to infer from this that Islam attaches no importance to the doing of good actions and holds "faith" to be sufficient. What Islam emphasizes is that good works should be accompanied by faith, which is another name for the purification of the heart. It is impossible for a man with a pure heart to fail to do good works. The heart of man is beyond all external control. His actions can be controlled, but not his heart; God has, therefore, made guidance dependent on something which is entirely in one’s own power and totally beyond the control of others. So, by adding the words, because of their faith, the Quran alludes to the fact that a man’s actions will be rewarded according to the degree of his faith. The deeds of two persons may be equal and analogous to all outward appearance, but their rewards may be entirely different according to the measure of the faith, sincerity and love which inspire their actions. This is indeed a point worth remembering.
The word تحت (beneath) is also used figuratively, denoting subordination. Taken in this sense, the expression, beneath them, would signify that the inmates of Heaven will be masters and owners of its rivers and not merely their users as tenants or occupiers. It may also be incidentally noted here that the word تحت (beneath) is also used as a noun meaning a person of low status and poor origin. The Holy Prophet is reported to have said,
لا تقوم الساعة حتی تظھر التحوت و تھلك الوعول
i.e. "the Hour of Resurrection will not come until those belonging to the poor and labouring class shall prevail and the rich classes shall perish," which means that the truth of the Promised Messiah whose time has been stated as marking the approach of the "Hour of Resurrection," shall not prevail unless workers and labourers have ascendency over the rich and wealthy (Taj under the word تحت). This prophecy has been wonderfully fulfilled by the rise of the labour class in most countries, particularly in Soviet Russia.
a
2:278; 4:176; 13:30; 14:24; 22:15, 24.
a
2:278; 4:176; 13:30; 14:24; 22:15, 24.
1285
Commentary:
The words, their Lord shall guide them, show that true guidance is achieved only through true faith. Mere actions are of no value, unless they are accompanied by the purification of the heart. The man who has a mind to steal but who finds no opportunity to do so cannot be called honest. Similarly, if a person’s heart is inspired by fear of anyone other than Allah, even though he does not outwardly worship them, he cannot be called a true worshipper of God. But it would be wrong to infer from this that Islam attaches no importance to the doing of good actions and holds "faith" to be sufficient. What Islam emphasizes is that good works should be accompanied by faith, which is another name for the purification of the heart. It is impossible for a man with a pure heart to fail to do good works. The heart of man is beyond all external control. His actions can be controlled, but not his heart; God has, therefore, made guidance dependent on something which is entirely in one’s own power and totally beyond the control of others. So, by adding the words, because of their faith, the Quran alludes to the fact that a man’s actions will be rewarded according to the degree of his faith. The deeds of two persons may be equal and analogous to all outward appearance, but their rewards may be entirely different according to the measure of the faith, sincerity and love which inspire their actions. This is indeed a point worth remembering.
The word تحت (beneath) is also used figuratively, denoting subordination. Taken in this sense, the expression, beneath them, would signify that the inmates of Heaven will be masters and owners of its rivers and not merely their users as tenants or occupiers. It may also be incidentally noted here that the word تحت (beneath) is also used as a noun meaning a person of low status and poor origin. The Holy Prophet is reported to have said,
لا تقوم الساعة حتی تظھر التحوت و تھلك الوعول
i.e. "the Hour of Resurrection will not come until those belonging to the poor and labouring class shall prevail and the rich classes shall perish," which means that the truth of the Promised Messiah whose time has been stated as marking the approach of the "Hour of Resurrection," shall not prevail unless workers and labourers have ascendency over the rich and wealthy (Taj under the word تحت). This prophecy has been wonderfully fulfilled by the rise of the labour class in most countries, particularly in Soviet Russia.
b
2:278; 4:176; 13:30; 14:24; 22:15, 24.
1240
The word, taht (beneath), is used here figuratively denoting subordination. In this sense of the word the expression, beneath them, would signify that the inmates of Heaven will be the masters and owners of its streams and not merely their users as tenants or occupiers.
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَٰتِ ٱللَّهِ لَا يَهْدِيهِمُ ٱللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ
Commentary:
The verse means to say that disbelievers bring forward only silly objections. In spite of many powerful and clear signs having been shown to them they find fault with the sublime teachings of the Quran. They cannot be expected to follow the true guidance and will therefore suffer grievous punishment on account of their going astray from the path which leads to eternal bliss and happiness.
1905
Commentary:
The verse means to say that disbelievers bring forward only silly objections. In spite of many powerful and clear signs having been shown to them they find fault with the sublime teachings of the Quran. They cannot be expected to follow the true guidance and will therefore suffer grievous punishment on account of their going astray from the path which leads to eternal bliss and happiness.
سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ
Since Hidayah means, to follow the right path till one reaches one’s destination and achieves the object of one’s quest (Lane), the verse purports to say that by their death the martyred Muslims achieved the object for which they gave their lives which was the triumph of the cause of Islam.
Important Words:
Since one of the meanings of ھدایة is to follow the right path till one reaches one’s destination and achieves the object of one’s quest (Lane), the verse purports to say that the martyred Muslims have achieved, by their death, the object for which they gave their lives which was to attain God’s pleasure and to make Islam secure and strong.
3792
Important Words:
Since one of the meanings of ھدایة is to follow the right path till one reaches one’s destination and achieves the object of one’s quest (Lane), the verse purports to say that the martyred Muslims have achieved, by their death, the object for which they gave their lives which was to attain God’s pleasure and to make Islam secure and strong.
2742
Since Hidayah means, to follow the right path till one reaches one’s destination and achieves the object of one’s quest (Lane), the verse purports to say that by their death the martyred Muslims achieved the object for which they gave their lives which was the triumph of the cause of Islam.
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