اَکُنۡ
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "اَکُنۡ".
- I am
- I shall be
- and be
- since I was not present with them
- have I been
Occurrences in Quran
Found 6 verses containing "اَکُنۡ".
وَاِنَّ مِنۡکُمۡ لَمَنۡ لَّیُبَطِّئَنَّ فَاِنۡ اَصٰبَتۡکُمۡ مُّصِیۡبَۃٌ قَالَ قَدۡ اَنۡعَمَ اللّٰہُ عَلَیَّ اِذۡ لَمۡ اَکُنۡ مَّعَہُمۡ شَہِیۡدًا
The verse refers to Hypocrites or the internal enemies of Islam and mentions their two prominent traits.
Important Words:
لیبطئن (tarries behind) is derived from بطؤ meaning, he was or became slow, late or backward. بطأ means, it made him slow, late or backward. But بطأ is also used intransitively, as in the tradition من بطأبه عمله i.e. he whom his evil deeds hold back (lit. he whose evil deeds keep back along with him). So بطأ would mean, (1) he held back or tarried behind, and (2) he made others hold back and tarry behind (Aqrab, Lane, Mufradat & Kashshaf).
Commentary:
This verse refers to the internal enemies of Islam. It gives two characteristics of hypocrites: (1) they fail to march out with Muslims and are glad to do so; (2) they do not share with Muslims their joys and sorrows. They are more anxious about their own selves than about the success of Islam. If Muslims meet with trouble, they rejoice that they themselves escaped it by remaining behind, and exultingly remind Muslims of the advice which they gave them and by acting against which the Muslims came to grief, as they did after the Battle of Uhud.
It is worthy of note here that though in connection with the Battle of Uhud, the Holy Prophet himself was at first in favour of fighting the enemy by staying in Medina, he did not rebuke the Muslims when they suffered a reverse by telling them that they had met with a disaster by going against his wish. But the hypocrites did taunt the Muslims that they had suffered defeat by defying their advice. It is for this taunting that the hypocrites have been reprimanded in this verse, because such a course, if allowed, is calculated to prove detrimental to the cause of communal unity and concord.
544
Important Words:
لیبطئن (tarries behind) is derived from بطؤ meaning, he was or became slow, late or backward. بطأ means, it made him slow, late or backward. But بطأ is also used intransitively, as in the tradition من بطأبه عمله i.e. he whom his evil deeds hold back (lit. he whose evil deeds keep back along with him). So بطأ would mean, (1) he held back or tarried behind, and (2) he made others hold back and tarry behind (Aqrab, Lane, Mufradat & Kashshaf).
Commentary:
This verse refers to the internal enemies of Islam. It gives two characteristics of hypocrites: (1) they fail to march out with Muslims and are glad to do so; (2) they do not share with Muslims their joys and sorrows. They are more anxious about their own selves than about the success of Islam. If Muslims meet with trouble, they rejoice that they themselves escaped it by remaining behind, and exultingly remind Muslims of the advice which they gave them and by acting against which the Muslims came to grief, as they did after the Battle of Uhud.
It is worthy of note here that though in connection with the Battle of Uhud, the Holy Prophet himself was at first in favour of fighting the enemy by staying in Medina, he did not rebuke the Muslims when they suffered a reverse by telling them that they had met with a disaster by going against his wish. But the hypocrites did taunt the Muslims that they had suffered defeat by defying their advice. It is for this taunting that the hypocrites have been reprimanded in this verse, because such a course, if allowed, is calculated to prove detrimental to the cause of communal unity and concord.
632
The verse refers to Hypocrites or the internal enemies of Islam and mentions their two prominent traits.
قَالَ رَبِّ اِنِّیۡۤ اَعُوۡذُ بِکَ اَنۡ اَسۡـَٔلَکَ مَا لَیۡسَ لِیۡ بِہٖ عِلۡمٌ ۖ وَّاِلَّا تَغۡفِرۡ لِیۡ وَتَرۡحَمۡنِیۡۤ اَکُنۡ مِّنَ الۡخٰسِرِیۡنَ
7:24.
Noah had committed no sin by saying that his son was included in his family. It was only an error of judgment which is human, yet he offered Istighfar which shows that the offering of Istighfar is not necessarily a proof of one’s sinfulness. It may also be offered for protection against the evil consequences of human weaknesses or those of errors of judgment.
7:24.
Commentary:
This verse shows the exalted spiritual position to which the Prophets of God attain. When Noah heard the Divineremonstration, he not only withdrew his words, but solicited God’s help against repeating such a mistake. In contrast to this, how pitiable is the condition of those who, though enjoying no spiritual status, yet boast and brag and make big claims and do not profit by the example of God’s chosen servants.
The words, unless Thou forgive me, throw interesting light on the significance of the term استغفار (asking for forgiveness) when used about a Prophet of God. The verse mentions the استغفار of Noah. Now as the preceding verses clearly show Noah had committed no sin against the Law but only an error of judgement, which is human, yet in spite of this he is here reported to have offered استغفار. This proves that the offering of استغفار is not the proof of one’s sinfulness in all cases. It may be offered for protection against the consequences of human weaknesses or against errors of judgement.
a
7:24.
614
努哈说他把他的儿子包括在他的家属之中, 他并没有犯什么罪过。这不过是人类判断上的一个错误, 但他仍主动祈求宽恕, 这说明, 祈求宽恕不一定证明谁犯了罪恶的行为。人也可以祈求保护, 免受由于人的弱点或判断上的错误所造成的不良后果。
a
7:24.
1428
Commentary:
This verse shows the exalted spiritual position to which the Prophets of God attain. When Noah heard the Divineremonstration, he not only withdrew his words, but solicited God’s help against repeating such a mistake. In contrast to this, how pitiable is the condition of those who, though enjoying no spiritual status, yet boast and brag and make big claims and do not profit by the example of God’s chosen servants.
The words, unless Thou forgive me, throw interesting light on the significance of the term استغفار (asking for forgiveness) when used about a Prophet of God. The verse mentions the استغفار of Noah. Now as the preceding verses clearly show Noah had committed no sin against the Law but only an error of judgement, which is human, yet in spite of this he is here reported to have offered استغفار. This proves that the offering of استغفار is not the proof of one’s sinfulness in all cases. It may be offered for protection against the consequences of human weaknesses or against errors of judgement.
a
7:24.
1320
Noah had committed no sin by saying that his son was included in his family. It was only an error of judgment which is human, yet he offered Istighfar which shows that the offering of Istighfar is not necessarily a proof of one’s sinfulness. It may also be offered for protection against the evil consequences of human weaknesses or those of errors of judgment.
قَالَ رَبِّ السِّجۡنُ اَحَبُّ اِلَیَّ مِمَّا یَدۡعُوۡنَنِیۡۤ اِلَیۡہِ ۖ وَاِلَّا تَصۡرِفۡ عَنِّیۡ کَیۡدَہُنَّ اَصۡبُ اِلَیۡہِنَّ وَاَکُنۡ مِّنَ الۡجٰہِلِیۡنَ
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
2
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
1537
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
قَالَ لَمۡ اَکُنۡ لِّاَسۡجُدَ لِبَشَرٍ خَلَقۡتَہٗ مِنۡ صَلۡصٰلٍ مِّنۡ حَمَاٍ مَّسۡنُوۡنٍ
7:13; 17:62; 18:51.
7:13; 17:62; 18:51.
7:13; 17:62; 18:51.
Commentary:
The verse may be understood to mean that the arch-enemy of truth who opposed Adam spoke of the latter as if saying: "Here is a poor and humble fellow who justifies, and indeed glories in, the submission of all others to him. He and his comrades are a party of mental slaves who take pride in imitating others. But my nature rests high on the firm rock of freedom and independence. How then can I, his superior, bring myself so low as to obey his orders and carry out his wishes?" This dialogue, however, is no real talk between God and Iblis but only an allegory, the sense being that the new order which was to be inaugurated by Adam was regarded by his chief opponent and those of his way of thinking as contrary to their sense of pride and their conception of freedom and, consequently, a source of humiliation for them. Satan, therefore, refused to give it his allegiance considering the old order to be better than that introduced by Adam. It is this sense of the comparative values of the two orders that is meant to be expressed in the terms طین (clay) and نار (fire) expressed in 38:77. For an explanation of dry ringing clay, from black mud wrought into shape, see under v. 27.
f
7:13; 17:62; 18:51.
b
7:13; 17:62; 18:51.
1738
Commentary:
The verse may be understood to mean that the arch-enemy of truth who opposed Adam spoke of the latter as if saying: "Here is a poor and humble fellow who justifies, and indeed glories in, the submission of all others to him. He and his comrades are a party of mental slaves who take pride in imitating others. But my nature rests high on the firm rock of freedom and independence. How then can I, his superior, bring myself so low as to obey his orders and carry out his wishes?" This dialogue, however, is no real talk between God and Iblis but only an allegory, the sense being that the new order which was to be inaugurated by Adam was regarded by his chief opponent and those of his way of thinking as contrary to their sense of pride and their conception of freedom and, consequently, a source of humiliation for them. Satan, therefore, refused to give it his allegiance considering the old order to be better than that introduced by Adam. It is this sense of the comparative values of the two orders that is meant to be expressed in the terms طین (clay) and نار (fire) expressed in 38:77. For an explanation of dry ringing clay, from black mud wrought into shape, see under v. 27.
d
7:13; 17:62; 18:51.
قَالَ رَبِّ اِنِّیۡ وَہَنَ الۡعَظۡمُ مِنِّیۡ وَاشۡتَعَلَ الرَّاۡسُ شَیۡبًا وَّلَمۡ اَکُنۡۢ بِدُعَآئِکَ رَبِّ شَقِیًّا
3:41.
3:41.
3:41.
Commentary:
Besides the rendering given in the text the words ولم اکن بدعائک رب شقیا may mean, "since Thou hast called me and hast made me a Prophet and Thy blessings and favours have covered me, I have never been unsuccessful in achieving my object."
a
3:41.
b
3:41.
2149A
Commentary:
Besides the rendering given in the text the words ولم اکن بدعائک رب شقیا may mean, "since Thou hast called me and hast made me a Prophet and Thy blessings and favours have covered me, I have never been unsuccessful in achieving my object."
b
3:41.
وَاَنۡفِقُوۡا مِنۡ مَّا رَزَقۡنٰکُمۡ مِّنۡ قَبۡلِ اَنۡ یَّاۡتِیَ اَحَدَکُمُ الۡمَوۡتُ فَیَقُوۡلَ رَبِّ لَوۡلَاۤ اَخَّرۡتَنِیۡۤ اِلٰۤی اَجَلٍ قَرِیۡبٍ فَاَصَّدَّقَ وَاَکُنۡ مِّنَ الصّٰلِحِیۡنَ
2:196; 9:34.
14:45.
Commentary:
The verse exhorts believers to make the best of their opportunities to serve the cause of truth with all the gifts that God had bestowed upon them, before death comes upon them i.e. before they lose the opportunity or the power to serve.
a
2:196; 9:34.
b
14:45.
b
2:196; 9:34.
c
14:45.
4252
Commentary:
The verse exhorts believers to make the best of their opportunities to serve the cause of truth with all the gifts that God had bestowed upon them, before death comes upon them i.e. before they lose the opportunity or the power to serve.
b
2:196; 9:34.
c
14:45.