تُؤۡمَرُ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "تُؤۡمَرُ".
- you are commanded
- thou art commanded
Occurrences in Quran
Found 4 verses containing "تُؤۡمَرُ".
قَالُوا ادۡعُ لَنَا رَبَّکَ یُبَیِّنۡ لَّنَا مَا ہِیَ ۚ قَالَ اِنَّہٗ یَقُوۡلُ اِنَّہَا بَقَرَۃٌ لَّا فَارِضٌ وَّلَا بِکۡرٌ عَوَانٌۢ بَیۡنَ ذٰلِکَ ۖ فَافۡعَلُوۡا مَا تُؤۡمَرُوۡنَ
یعنی بیان شدہ حد بندی۔
Important Words:
فارض (old) is derived from فرض. They say فرضت البقرة meaning, the cow became old (Lane).
اعوان (full-grown) is derived from عان. They say عانت المراة i.e. the woman attained middle age. So عوان is said of one that has attained middle age. الحرب العوان means, the hottest and bloodiest part of a battle (Aqrab).
Commentary:
See under 2:72.
1
یعنی بیان شدہ حد بندی۔
75
Important Words:
فارض (old) is derived from فرض. They say فرضت البقرة meaning, the cow became old (Lane).
اعوان (full-grown) is derived from عان. They say عانت المراة i.e. the woman attained middle age. So عوان is said of one that has attained middle age. الحرب العوان means, the hottest and bloodiest part of a battle (Aqrab).
Commentary:
See under 2:72.
فَاَسۡرِ بِاَہۡلِکَ بِقِطۡعٍ مِّنَ الَّیۡلِ وَاتَّبِعۡ اَدۡبٰرَہُمۡ وَلَا یَلۡتَفِتۡ مِنۡکُمۡ اَحَدٌ وَّامۡضُوۡا حَیۡثُ تُؤۡمَرُوۡنَ
11:82.
اس حکم سے لوط علیہ السلام کے بیوی بچوں پر احسان کیا کہ اگر مڑ کر دیکھیں تو شاید پیچھے رہ جانے والی بیاہتا لڑکیوں اور دامادوں کی وجہ سے کسی کو ابتلا نہ آجائے۔
یعنی یہ پیغام لانے والے لوگ جس جگہ کا تم کو پتہ دیں وہاں چلے جاؤ کہ یہی ہمارا منشا ہے۔
11:82.
The pronoun hum (their) in the expression Adbara-hum (their rear) used in this verse shows that the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. chap. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun indicates. This view is supported by another passage in the Bible (Gen. 18: 32).
The words may have been used figuratively, meaning 'let none of you give thought to,' or 'feel anxious for,' those left behind.
11:82.
Commentary:
The pronoun ھم (their) in the expression ادبارھم (their rear) used in this verse shows that, according to the Quran, the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun shows. This view is supported by another passage in the Bible (Gen. 18:32) which shows that Abraham was aware that there were some men in the town of Lot who had accepted his Message. Abraham was not, however, sure of their number.
The words لا یلتفت منکم احد (let none of you look back) do not here mean, as most commentators have taken them to mean literally "looking back." The expression has been used figuratively, meaning "giving thought to," or "feeling anxious for," those left behind. The above quoted words thus signify, "do not mind the disbelievers, and leave them to perish." As against this the Bible says that Lot’s wife looked back and was turned into a pillar of salt (Gen. 19:26). The Quranic version is certainly more natural, for it not only denies her looking back but declares that she was one of those who remained behind (29:34). The fact that the Bible, which was written much earlier than the Quran, should interweave it with such an incredible tale, which the Quran rejects, lends strong support to the latter’s claim to be the revealed Word of God.
The words, where you are commanded, confirms the interpretation given above, viz. that the messengers had come to tell Lot where he should go after leaving the condemned city. They had come to inform Lot of his destination in pursuance of a Divine command.
The messengers suggested to Lot that he should follow in their rear so that he might be the last in the party to leave the city. This was evidently intended as a precaution for the safety of all members of the party because since Lot was a Prophet for whom Divine protection was particularly intended the threatened punishment could not overtake the city until he was safely out of it.
h
11:82.
1
اس حکم سے لوط علیہ السلام کے بیوی بچوں پر احسان کیا کہ اگر مڑ کر دیکھیں تو شاید پیچھے رہ جانے والی بیاہتا لڑکیوں اور دامادوں کی وجہ سے کسی کو ابتلا نہ آجائے۔
2
یعنی یہ پیغام لانے والے لوگ جس جگہ کا تم کو پتہ دیں وہاں چلے جاؤ کہ یہی ہمارا منشا ہے۔
b
11:82.
1769
Commentary:
The pronoun ھم (their) in the expression ادبارھم (their rear) used in this verse shows that, according to the Quran, the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun shows. This view is supported by another passage in the Bible (Gen. 18:32) which shows that Abraham was aware that there were some men in the town of Lot who had accepted his Message. Abraham was not, however, sure of their number.
The words لا یلتفت منکم احد (let none of you look back) do not here mean, as most commentators have taken them to mean literally "looking back." The expression has been used figuratively, meaning "giving thought to," or "feeling anxious for," those left behind. The above quoted words thus signify, "do not mind the disbelievers, and leave them to perish." As against this the Bible says that Lot’s wife looked back and was turned into a pillar of salt (Gen. 19:26). The Quranic version is certainly more natural, for it not only denies her looking back but declares that she was one of those who remained behind (29:34). The fact that the Bible, which was written much earlier than the Quran, should interweave it with such an incredible tale, which the Quran rejects, lends strong support to the latter’s claim to be the revealed Word of God.
The words, where you are commanded, confirms the interpretation given above, viz. that the messengers had come to tell Lot where he should go after leaving the condemned city. They had come to inform Lot of his destination in pursuance of a Divine command.
The messengers suggested to Lot that he should follow in their rear so that he might be the last in the party to leave the city. This was evidently intended as a precaution for the safety of all members of the party because since Lot was a Prophet for whom Divine protection was particularly intended the threatened punishment could not overtake the city until he was safely out of it.
g
11:82.
1508
The pronoun hum (their) in the expression Adbara-hum (their rear) used in this verse shows that the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. chap. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun indicates. This view is supported by another passage in the Bible (Gen. 18: 32).
1509
The words may have been used figuratively, meaning 'let none of you give thought to,' or 'feel anxious for,' those left behind.
فَاصۡدَعۡ بِمَا تُؤۡمَرُ وَاَعۡرِضۡ عَنِ الۡمُشۡرِکِیۡنَ
5:68.
5:68.
5:68.
Important Words:
فاصدع (so declare openly). اصدع is derived from صدع. They say صدعه i.e. he clave, split or cracked it. صدع الفلاة means, he traversed or crossed the desert as though he clove it. صدعت الشیء means, I made the thing distinct or plain or clear. صدع بالحق means, he spoke the truth openly or aloud. فاصدع بماتؤمر therefore means: (1) cleave thou, or divide thou (their congregation) with that wherewith thou art charged; (2) distinguish thou therewith between the truth and falsehood; (3) reveal thou or make manifest that with which thou art charged and fear not anyone; or utter thou openly or aloud that with which thou art charged; or (4) order thou or decide thou according to that with which thou art charged, etc. (Lane & Aqrab).
Commentary:
The verse signifies that (1) when God’s decision concerning the punishment of the Meccans and the success of the Faithful has been revealed, the Holy Prophet should announce it openly and desist from further reasoning with the disbelievers; (2) the Holy Prophet should now begin to decide all questions in accordance with the ordinances laid down by Islam and thus should help to introduce the new world order. Taken in this sense, the verse will be found to imply a prophecy regarding the coming migration to Medina of the Holy Prophet.
a
5:68.
a
5:68.
1797
Important Words:
فاصدع (so declare openly). اصدع is derived from صدع. They say صدعه i.e. he clave, split or cracked it. صدع الفلاة means, he traversed or crossed the desert as though he clove it. صدعت الشیء means, I made the thing distinct or plain or clear. صدع بالحق means, he spoke the truth openly or aloud. فاصدع بماتؤمر therefore means: (1) cleave thou, or divide thou (their congregation) with that wherewith thou art charged; (2) distinguish thou therewith between the truth and falsehood; (3) reveal thou or make manifest that with which thou art charged and fear not anyone; or utter thou openly or aloud that with which thou art charged; or (4) order thou or decide thou according to that with which thou art charged, etc. (Lane & Aqrab).
Commentary:
The verse signifies that (1) when God’s decision concerning the punishment of the Meccans and the success of the Faithful has been revealed, the Holy Prophet should announce it openly and desist from further reasoning with the disbelievers; (2) the Holy Prophet should now begin to decide all questions in accordance with the ordinances laid down by Islam and thus should help to introduce the new world order. Taken in this sense, the verse will be found to imply a prophecy regarding the coming migration to Medina of the Holy Prophet.
a
5:68.
فَلَمَّا بَلَغَ مَعَہُ السَّعۡیَ قَالَ یٰبُنَیَّ اِنِّیۡۤ اَرٰی فِی الۡمَنَامِ اَنِّیۡۤ اَذۡبَحُکَ فَانۡظُرۡ مَاذَا تَرٰی ۚ قَالَ یٰۤاَبَتِ افۡعَلۡ مَا تُؤۡمَرُ ۖ سَتَجِدُنِیۡۤ اِنۡ شَآءَ اللّٰہُ مِنَ الصّٰبِرِیۡنَ
اس خواب کے اصل معنے یہ تھے کہ تجھے مکہ کی بے آب و گیاہ وادی میں چھوڑ کر آنے والا ہوں۔ جو ایک قسم کی موت ہے اور یہ تعبیر لفظاً پوری ہوئی گو چھری سے ذبح کرنا لفظاً پورا نہ ہوا۔
The Qur’an and the Bible are at variance as to which of his two sons—Ishmael or Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. According to the Bible it was Isaac (Gen. 22: 2). The Qur’an, on the other hand, declares clearly and unequivocally that it was Ishmael. The Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was senior to Isaac by 13 years and for these many years was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first-born son who was Ishmael. Some Christian evangelists have vainly tried to show that, 'Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise' (Galatians, 4: 22, 23). Apart from the fact that Haga
Commentary:
See next verse.
3
اس خواب کے اصل معنے یہ تھے کہ تجھے مکہ کی بے آب و گیاہ وادی میں چھوڑ کر آنے والا ہوں۔ جو ایک قسم کی موت ہے اور یہ تعبیر لفظاً پوری ہوئی گو چھری سے ذبح کرنا لفظاً پورا نہ ہوا۔
3336
Commentary:
See next verse.
2497
The Qur’an and the Bible are at variance as to which of his two sons—Ishmael or Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. According to the Bible it was Isaac (Gen. 22: 2). The Qur’an, on the other hand, declares clearly and unequivocally that it was Ishmael. The Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was senior to Isaac by 13 years and for these many years was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first-born son who was Ishmael. Some Christian evangelists have vainly tried to show that, 'Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise' (Galatians, 4: 22, 23). Apart from the fact that Haga