أَذَّنَ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "أَذَّنَ".
Occurrences in Quran
Found 4 verses containing "أَذَّنَ".
وَنَادَىٰٓ أَصْحَٰبُ ٱلْجَنَّةِ أَصْحَٰبَ ٱلنَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا ۖ قَالُوا۟ نَعَمْ ۚ فَأَذَّنَ مُؤَذِّنٌۢ بَيْنَهُمْ أَن لَّعْنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
Commentary:
A highly significant dialogue between the inmates of Heaven and of Hell begins from this verse.
The word, الظالمین (wrongdoers), may also be rendered as "idolaters" or "worshippers of false deities". See 31:14.
944
Commentary:
A highly significant dialogue between the inmates of Heaven and of Hell begins from this verse.
The word, الظالمین (wrongdoers), may also be rendered as "idolaters" or "worshippers of false deities". See 31:14.
وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ مَن يَسُومُهُمْ سُوٓءَ ٱلْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ ٱلْعِقَابِ ۖ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌ
قرآن مجید سے ثابت ہے کہ خداتعالیٰ سزا دینے میں بڑا ڈھیلا ہے۔ پس اس آیت کے صرف یہ معنے ہیں کہ جب اللہ تعالیٰ انسان کو سزا دیتا ہے تو وہ جلدی اس کو پکڑ لیتی ہیں اور کوئی چیز اس کے راستہ میں روک نہیں بنتی۔ یہ مطلب نہیں کہ اِدھر گناہ کیا اور اُدھر عذاب آگیا۔
2:62; 3:113.
This and the following several verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others.
It is clear from several verses of the Qur’an that God is very slow in punishing the sinners. He grants them respite again and again. The words mean that when punishment is finally decreed to overtake a people, it is swift in coming and nothing can retard its coming.
2:62; 3:113.
Commentary:
The reference in the memorable words, those who would afflict them with grievous torment, is to those people who throughout the ages have persecuted and tormented the Jews. The degradation of the Jews holds a lesson for us. Those who neither act righteously nor try to reform their environment gradually drift more and more into evil practices, with the result that finally they lose their independence and are subjugated by other nations who trample them under their feet.
This and the following verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others. See also 2:66.
c
2:62; 3:113.
525
从 «古兰经» 的几节经文中可以清楚地看出, 安拉惩罚犯罪的人很是缓慢的。他重复地给我们暂缓的机会。这些字的意思是, 当一个民族遭受最后判决惩罚时, 那惩罚来得很快, 没有事物能阻滞它的来临。
1
قرآن مجید سے ثابت ہے کہ خداتعالیٰ سزا دینے میں بڑا ڈھیلا ہے۔ پس اس آیت کے صرف یہ معنے ہیں کہ جب اللہ تعالیٰ انسان کو سزا دیتا ہے تو وہ جلدی اس کو پکڑ لیتی ہیں اور کوئی چیز اس کے راستہ میں روک نہیں بنتی۔ یہ مطلب نہیں کہ اِدھر گناہ کیا اور اُدھر عذاب آگیا۔
b
2:62; 3:113.
1057
Commentary:
The reference in the memorable words, those who would afflict them with grievous torment, is to those people who throughout the ages have persecuted and tormented the Jews. The degradation of the Jews holds a lesson for us. Those who neither act righteously nor try to reform their environment gradually drift more and more into evil practices, with the result that finally they lose their independence and are subjugated by other nations who trample them under their feet.
This and the following verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others. See also 2:66.
c
2:62; 3:113.
1066
This and the following several verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others.
1066A
It is clear from several verses of the Qur’an that God is very slow in punishing the sinners. He grants them respite again and again. The words mean that when punishment is finally decreed to overtake a people, it is swift in coming and nothing can retard its coming.
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَٰرِقُونَ
اس کے یہ معنے نہیں کہ اس کو پھنسانے کے لئے بلکہ اس نے پینے کے لئے پانی مانگا تھا۔ پھر غلطی سے برتن اس بورے میں جو اس کے بھائی کا تھا رکھ دیا۔ معلوم ہوتا ہے کہ یوسفؑ نے تھک کر پینے کے لئے پانی مانگا۔ نوکر پانی لائے اور پانی پی کر اس نے غلطی سے وہ برتن جو پانی پینے کے کام بھی آتا تھا اور ماپنے کے بھی‘ بھائی کے بورے میں رکھ دیا۔ ہمارے زمانہ میں بھی اکثر دودھ اور غلّے گلاس سے ماپے جاتے ہیں اور وہ پانی پینے کے بھی کام آتے ہیں۔
The word Ja‘ala (put) may either signify that Joseph himself ordered the cup to be put in his brother’s sack so that he might use it on his way home; or that the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
It is incorrect to say that Joseph himself first ordered the drinking- cup to be placed in his brother’s sack, and then accused him of theft—an action much below his dignity. In fact, it was a Siqayah (a drinking-cup) which Joseph had ordered to be placed in the sack of his brother while the vessel which was declared by the royal proclaimer to have been lost was a Suwa‘ (a measuring-vessel). It seems that in the excitement of helping his brothers to prepare for their return journey and in view of the approaching separation from Benjamin, after only a brief meeting, Joseph felt thirst and called for water. It was brought to him in the royal measuring vessel. Such vessels were then used both as measuring-vessels and drinking-cups. After satisfying his thirst he inadvertently placed the vessel among Benjamin’s things, and it thus became packed with the effects of his brother without having been noticed by anybody. Joseph at once understood how the mistake had occurred, but, thinking that
Commentary:
The word جعل (put) may either mean that Joseph ordered the cup to be put in his brother’s sack knowingly so that he might use it on his way home; or that it was put there by mistake i.e. when Joseph had drunk water from it while the two brothers were engaged in conversation, the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
2
اس کے یہ معنے نہیں کہ اس کو پھنسانے کے لئے بلکہ اس نے پینے کے لئے پانی مانگا تھا۔ پھر غلطی سے برتن اس بورے میں جو اس کے بھائی کا تھا رکھ دیا۔ معلوم ہوتا ہے کہ یوسفؑ نے تھک کر پینے کے لئے پانی مانگا۔ نوکر پانی لائے اور پانی پی کر اس نے غلطی سے وہ برتن جو پانی پینے کے کام بھی آتا تھا اور ماپنے کے بھی‘ بھائی کے بورے میں رکھ دیا۔ ہمارے زمانہ میں بھی اکثر دودھ اور غلّے گلاس سے ماپے جاتے ہیں اور وہ پانی پینے کے بھی کام آتے ہیں۔
1572
Commentary:
The word جعل (put) may either mean that Joseph ordered the cup to be put in his brother’s sack knowingly so that he might use it on his way home; or that it was put there by mistake i.e. when Joseph had drunk water from it while the two brothers were engaged in conversation, the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
1393
The word Ja‘ala (put) may either signify that Joseph himself ordered the cup to be put in his brother’s sack so that he might use it on his way home; or that the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
1394
It is incorrect to say that Joseph himself first ordered the drinking- cup to be placed in his brother’s sack, and then accused him of theft—an action much below his dignity. In fact, it was a Siqayah (a drinking-cup) which Joseph had ordered to be placed in the sack of his brother while the vessel which was declared by the royal proclaimer to have been lost was a Suwa‘ (a measuring-vessel). It seems that in the excitement of helping his brothers to prepare for their return journey and in view of the approaching separation from Benjamin, after only a brief meeting, Joseph felt thirst and called for water. It was brought to him in the royal measuring vessel. Such vessels were then used both as measuring-vessels and drinking-cups. After satisfying his thirst he inadvertently placed the vessel among Benjamin’s things, and it thus became packed with the effects of his brother without having been noticed by anybody. Joseph at once understood how the mistake had occurred, but, thinking that
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ
3:116; 4:148.
3:116; 4:148.
Shukr (gratefulness) is of three kinds: (1) With the heart or mind, which consists in forming an adequate idea of the benefit received; (2) with the tongue, which consists in praising, eulogizing or commending the benefactor; and (3) with the limbs, which consists in requiting the benefit received according to its desert. It rests upon five foundations, (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is Shukr on the part of man. Shukr on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recompensing or rewarding him (Lane). One can only be truly grateful to God when one makes right use of His gifts.
3:116; 4:148.
Important Words:
شکرتم (you are grateful) is formed from شکر. They say, شکرالله or شکرلله i.e. he thanked God; or he praised God for His beneficence; or he was grateful to God; or he acknowledged the beneficence of God, and spoke of it largely, and acted in the manner incumbent on him in rendering Him obedience and abstaining from disobedience.
شکر (Shukr i.e. thankfulness) is of three kinds:
(1) with the heart or mind, which consists in forming an adequate idea of the benefit received;
(2) with the tongue, which consists in praising, eulogizing or commend-ing the benefactor; and
(3) with the limbs, which consists in requiting the benefit received according to what it deserves. It rests upon five foundations: (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is شکر on the part of man. شکر on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recom-pensing or rewarding him. The expression شکرالله سعیه means, May God recompense or reward his work (Lane).
Commentary:
The verse enunciates the great principle that all advancement is bound up with شکر (thankfulness) which, as explained under Important Words, denotes acknowledgment of the benefits received. One can render true شکر to God only when one makes a right and proper use of His gifts. If right use is not made of divine gifts, the act of eulogizing God by man is mere verbal praising; it is not real شکر. Now, as the verse explains, the Merciful God has ordained that divine gifts increase by their proper use. If, for instance, one makes a right use of knowledge, which is a great divine gift, it is bound to increase. Similarly, if proper use is made of the organs of the body, they develop further. This divine law founded on God’s eternal mercy applies to all men irrespective of their caste, colour or creed. It holds equally good as regards both spiritual and material gifts. It operates not only in تقدیر عام (the general law of God) but also in تقدیر خاص (the special law of God).
c
3:116; 4:148.
b
3:116; 4:148.
1662
Important Words:
شکرتم (you are grateful) is formed from شکر. They say, شکرالله or شکرلله i.e. he thanked God; or he praised God for His beneficence; or he was grateful to God; or he acknowledged the beneficence of God, and spoke of it largely, and acted in the manner incumbent on him in rendering Him obedience and abstaining from disobedience.
شکر (Shukr i.e. thankfulness) is of three kinds:
(1) with the heart or mind, which consists in forming an adequate idea of the benefit received;
(2) with the tongue, which consists in praising, eulogizing or commend-ing the benefactor; and
(3) with the limbs, which consists in requiting the benefit received according to what it deserves. It rests upon five foundations: (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is شکر on the part of man. شکر on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recom-pensing or rewarding him. The expression شکرالله سعیه means, May God recompense or reward his work (Lane).
Commentary:
The verse enunciates the great principle that all advancement is bound up with شکر (thankfulness) which, as explained under Important Words, denotes acknowledgment of the benefits received. One can render true شکر to God only when one makes a right and proper use of His gifts. If right use is not made of divine gifts, the act of eulogizing God by man is mere verbal praising; it is not real شکر. Now, as the verse explains, the Merciful God has ordained that divine gifts increase by their proper use. If, for instance, one makes a right use of knowledge, which is a great divine gift, it is bound to increase. Similarly, if proper use is made of the organs of the body, they develop further. This divine law founded on God’s eternal mercy applies to all men irrespective of their caste, colour or creed. It holds equally good as regards both spiritual and material gifts. It operates not only in تقدیر عام (the general law of God) but also in تقدیر خاص (the special law of God).
a
3:116; 4:148.
1455
Shukr (gratefulness) is of three kinds: (1) With the heart or mind, which consists in forming an adequate idea of the benefit received; (2) with the tongue, which consists in praising, eulogizing or commending the benefactor; and (3) with the limbs, which consists in requiting the benefit received according to its desert. It rests upon five foundations, (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is Shukr on the part of man. Shukr on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recompensing or rewarding him (Lane). One can only be truly grateful to God when one makes right use of His gifts.