تَسُؤۡ
Appears 3 times in Quran
Derived Words (2)
Words derived from the stem "تَسُؤۡ".
- it grieves them
- would cause you trouble
Occurrences in Quran
Found 3 verses containing "تَسُؤۡ".
اِنۡ تَمۡسَسۡکُمۡ حَسَنَۃٌ تَسُؤۡہُمۡ وَاِنۡ تُصِبۡکُمۡ سَیِّئَۃٌ یَّفۡرَحُوۡا بِہَا ۖ وَاِنۡ تَصۡبِرُوۡا وَتَتَّقُوۡا لَا یَضُرُّکُمۡ کَیۡدُہُمۡ شَیۡـًٔا ۗ اِنَّ اللّٰہَ بِمَا یَعۡمَلُوۡنَ مُحِیۡطٌ
9:50.
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
9:50.
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
9:50.
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
d
9:50.
1
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
b
9:50.
405
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
a
9:50.
466
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَسۡـَٔلُوۡا عَنۡ اَشۡیَآءَ اِنۡ تُبۡدَ لَکُمۡ تَسُؤۡکُمۡ وَاِنۡ تَسۡـَٔلُوۡا عَنۡہَا حِیۡنَ یُنَزَّلُ الۡقُرۡاٰنُ تُبۡدَ لَکُمۡ عَفَا اللّٰہُ عَنۡہَا ۗ وَاللّٰہُ غَفُوۡرٌ حَلِیۡمٌ
2:109.
The basis of the Islamic Shari‘ah is threefold: (1) The Law as embodied in the Qur’an, (2) the Sunnah or the practice of the Holy Prophet, and (3) injunctions and precepts contained in his authentic sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to his discretion to solve them in the light of the above three torch-bearers of guidance, aided and assisted by his own God- given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers.
2:109.
Commentary:
The verse is important, as it sheds light on the principle underlying the Shari‘ah, i.e. the code of Divine Laws. The bases of the Islamic Shari‘ah are threefold: (1) the Law embodied in the Quran, (2) Sunnah or the practice of the Holy Prophet, and (3) the injunctions and precepts contained in his sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to be thought out by man himself in the light of the above three torch-bearers of guidance, aided and assisted by his own God-given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers and God warns the Faithful that the habit of asking questions about such matters will do them more harm than good.
As a matter of fact, God, in His infinite wisdom, leaves sufficient room for individuals to exercise and develop their power of judgement and their reasoning faculty. When man is confronted with situations and circumstances about which he finds no definite and clear-cut guidance in the Quran, or in the practice or sayings of the Holy Prophet, he has to find a way for himself in order to meet them as best he can, keeping always in view the guiding and unalterable principle that nothing is to be done which runs counter to any Quranic injunction or to the established practice and the authentic sayings of the Holy Prophet. Islam is thus not a hard and fast code of laws, for it does not lay down rigid injunctions regarding minor and ever-changing details. On the contrary, it affords sufficient scope for individ-uals to exercise their judgement in order to adapt an injunction of a general nature to meet a new and changed situation. The basic principles, however, are unchangable. But as details continue to change, Islam has not resorted to rigid legislation with regard to minor details and has forbidden Muslims to ask for legislation regarding them. Indeed, it was about filling up these very details to meet new and altered conditions that the Holy Prophet said اختلاف امتی رحمة i.e. "The difference of opinion among my followers is, indeed, a source of mercy". This hadith meant that as it had been left to Muslims to chalk out a way for themselves with regard to such minor details about which no definite pronouncement is to be found in the Shari‘ah, there was bound to be a difference of opinion among Muslim theologians about them, but that this difference would prove a blessing for them because it would afford opportunities for the exercise and cultivation of their reasoning faculties as well as a suitable and flexible law about ever-changing details.
The reader will see that this verse also incidentally refutes the allegations of those who say that the laws of Islam, being rigid and unchangeable, afford not room for the exercise of individual judgement, and that they fetter humanity for all time to hard and fast rules and are thus calculated to impede the intellectual advancement of man rather than help it.
The expression, which if revealed to you would cause you trouble, means that if God or His Prophet had legislated about minor details and had not left such matters to individual discretion so that people might formulate law concerning them according to their own judgement and their own circumstances, they would have found it troublesome and the development of man’s intellect would have become seriously hampered.
b
2:109.
394
伊斯兰教律令的基础有三个方面: (1) «古兰经» 中所体现的律令, (2) 圣行, 即穆圣的实践以及 (3) 可靠的圣训中所包含的各种命令和教训。伊斯兰教经律的这三个来源涉及人所有基本问题。可是, 次要的细节留待他自己利用安拉赐给他的智慧和才能在以上三种引导的光辉下而自作决定。本节经文所指的, 就是与次要细节有关的那些事情。
d
2:109.
729
Commentary:
The verse is important, as it sheds light on the principle underlying the Shari‘ah, i.e. the code of Divine Laws. The bases of the Islamic Shari‘ah are threefold: (1) the Law embodied in the Quran, (2) Sunnah or the practice of the Holy Prophet, and (3) the injunctions and precepts contained in his sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to be thought out by man himself in the light of the above three torch-bearers of guidance, aided and assisted by his own God-given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers and God warns the Faithful that the habit of asking questions about such matters will do them more harm than good.
As a matter of fact, God, in His infinite wisdom, leaves sufficient room for individuals to exercise and develop their power of judgement and their reasoning faculty. When man is confronted with situations and circumstances about which he finds no definite and clear-cut guidance in the Quran, or in the practice or sayings of the Holy Prophet, he has to find a way for himself in order to meet them as best he can, keeping always in view the guiding and unalterable principle that nothing is to be done which runs counter to any Quranic injunction or to the established practice and the authentic sayings of the Holy Prophet. Islam is thus not a hard and fast code of laws, for it does not lay down rigid injunctions regarding minor and ever-changing details. On the contrary, it affords sufficient scope for individ-uals to exercise their judgement in order to adapt an injunction of a general nature to meet a new and changed situation. The basic principles, however, are unchangable. But as details continue to change, Islam has not resorted to rigid legislation with regard to minor details and has forbidden Muslims to ask for legislation regarding them. Indeed, it was about filling up these very details to meet new and altered conditions that the Holy Prophet said اختلاف امتی رحمة i.e. "The difference of opinion among my followers is, indeed, a source of mercy". This hadith meant that as it had been left to Muslims to chalk out a way for themselves with regard to such minor details about which no definite pronouncement is to be found in the Shari‘ah, there was bound to be a difference of opinion among Muslim theologians about them, but that this difference would prove a blessing for them because it would afford opportunities for the exercise and cultivation of their reasoning faculties as well as a suitable and flexible law about ever-changing details.
The reader will see that this verse also incidentally refutes the allegations of those who say that the laws of Islam, being rigid and unchangeable, afford not room for the exercise of individual judgement, and that they fetter humanity for all time to hard and fast rules and are thus calculated to impede the intellectual advancement of man rather than help it.
The expression, which if revealed to you would cause you trouble, means that if God or His Prophet had legislated about minor details and had not left such matters to individual discretion so that people might formulate law concerning them according to their own judgement and their own circumstances, they would have found it troublesome and the development of man’s intellect would have become seriously hampered.
a
2:109.
796
The basis of the Islamic Shari‘ah is threefold: (1) The Law as embodied in the Qur’an, (2) the Sunnah or the practice of the Holy Prophet, and (3) injunctions and precepts contained in his authentic sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to his discretion to solve them in the light of the above three torch-bearers of guidance, aided and assisted by his own God- given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers.
اِنۡ تُصِبۡکَ حَسَنَۃٌ تَسُؤۡہُمۡ ۖ وَاِنۡ تُصِبۡکَ مُصِیۡبَۃٌ یَّقُوۡلُوۡا قَدۡ اَخَذۡنَاۤ اَمۡرَنَا مِنۡ قَبۡلُ وَیَتَوَلَّوۡا وَّہُمۡ فَرِحُوۡنَ
یعنی وہ اس بات پر خوش ہوتے ہیں کہ ہماری تدبیر نے ہم کو بچا لیا اور مسلمانوں کی تدبیریں ان کے کام نہ آئیں۔
Important Words:
امرنا (our precaution). The word امر gives a number of meanings, e.g. command or decree; thing, affair or matter; condition, case or state, etc. (Lane). Here it signifies precaution (Kashshaf).
2
یعنی وہ اس بات پر خوش ہوتے ہیں کہ ہماری تدبیر نے ہم کو بچا لیا اور مسلمانوں کی تدبیریں ان کے کام نہ آئیں۔
1206A
Important Words:
امرنا (our precaution). The word امر gives a number of meanings, e.g. command or decree; thing, affair or matter; condition, case or state, etc. (Lane). Here it signifies precaution (Kashshaf).