رَحۡمَتَ
Appears 5 times in Quran
Derived Words (4)
Words derived from the stem "رَحۡمَتَ".
- mercy
- His mercy
- and spreads out His mercy
- Allah’s mercy
Occurrences in Quran
Found 5 verses containing "رَحۡمَتَ".
اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَالَّذِیۡنَ ہَاجَرُوۡا وَجٰہَدُوۡا فِیۡ سَبِیۡلِ اللّٰہِ اُولٰٓئِکَ یَرۡجُوۡنَ رَحۡمَتَ اللّٰہِ ۚ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
8:75; 9:20.
8:75; 9:20.
8:75; 9:20.
Important Words:
ھاجروا (migrated) is derived from ھجر. They say ھجر الشیء i.e. (1) he cut it or he severed it; (2) he avoided it or kept away from it, or he gave it up. ھاجر means, he left one place to settle in another (Aqrab). The word is particularly used about one who leaves a place where religion is persecuted and goes to a place where there is no such persecution, especially to a place where there exists means of serving and supporting the faith. The early Muslims who migrated from Mecca to Medina were known as مھاجرین i.e. those who left Mecca and settled in Medina with the intention of helping the cause of Islam.
جاھدوا (strive hard) is derived from جھد which means, he strove or laboured hard, taking extraordinary pains. جھد فی الامرmeans, he used his utmost power in prosecuting the affair. جاھدالعدو means, he fought with the enemy exerting his utmost effort to repel him, his enemy doing the like. جھاد means, exerting one’s utmost power in contending with an object of disapprobation; and this is of three kinds, namely, (1) with a visible enemy (2) with Satan, and (3) with one’s self (Lane).
یرجون (who hope) is derived from رجا which gives twofold meaning. They say رجا الشیء meaning: (1) he hoped to get the thing; (2) he was afraid of the thing (Aqrab). When used in the sense of hoping, it is used on occasions when the thing hoped for is likely to afford pleasure (Mufradat).
Commentary:
The verse holds out the promise to Muslims, and they are indeed buoyed up with the hope, that though now they are beset with great difficulties and unusual hardships, the time is fast approaching when all difficulties would disappear and they would become heirs to God’s mercy both in this world and the next.
As the context shows, the words, those who believe, occurring in the verse refer to such of the believers as resided in Medina and had not been called upon to migrate. Thus the verse mentions two classes of believers who can hope to get Allah’s mercy; (1) believers resident in Medina, i.e. the Helpers, who engaged themselves in جھاد or holy war against the forces of Satan; and (2) Migrants from Mecca who were also engaged in such war. The words, Allah is Most Forgiving, Merciful, have been added to point out that Allah will forgive the above-mentioned two classes of believers their sins and shortcomings which will not stand in the way of their winning God’s mercy, provided they remain sincere in their faith and continue striving hard in the cause of Allah, for, as the Quran elsewhere explains, the good works of a man drive away his evil ones (11:115).
a
8:75; 9:20.
a
8:75; 9:20.
225
Important Words:
ھاجروا (migrated) is derived from ھجر. They say ھجر الشیء i.e. (1) he cut it or he severed it; (2) he avoided it or kept away from it, or he gave it up. ھاجر means, he left one place to settle in another (Aqrab). The word is particularly used about one who leaves a place where religion is persecuted and goes to a place where there is no such persecution, especially to a place where there exists means of serving and supporting the faith. The early Muslims who migrated from Mecca to Medina were known as مھاجرین i.e. those who left Mecca and settled in Medina with the intention of helping the cause of Islam.
جاھدوا (strive hard) is derived from جھد which means, he strove or laboured hard, taking extraordinary pains. جھد فی الامرmeans, he used his utmost power in prosecuting the affair. جاھدالعدو means, he fought with the enemy exerting his utmost effort to repel him, his enemy doing the like. جھاد means, exerting one’s utmost power in contending with an object of disapprobation; and this is of three kinds, namely, (1) with a visible enemy (2) with Satan, and (3) with one’s self (Lane).
یرجون (who hope) is derived from رجا which gives twofold meaning. They say رجا الشیء meaning: (1) he hoped to get the thing; (2) he was afraid of the thing (Aqrab). When used in the sense of hoping, it is used on occasions when the thing hoped for is likely to afford pleasure (Mufradat).
Commentary:
The verse holds out the promise to Muslims, and they are indeed buoyed up with the hope, that though now they are beset with great difficulties and unusual hardships, the time is fast approaching when all difficulties would disappear and they would become heirs to God’s mercy both in this world and the next.
As the context shows, the words, those who believe, occurring in the verse refer to such of the believers as resided in Medina and had not been called upon to migrate. Thus the verse mentions two classes of believers who can hope to get Allah’s mercy; (1) believers resident in Medina, i.e. the Helpers, who engaged themselves in جھاد or holy war against the forces of Satan; and (2) Migrants from Mecca who were also engaged in such war. The words, Allah is Most Forgiving, Merciful, have been added to point out that Allah will forgive the above-mentioned two classes of believers their sins and shortcomings which will not stand in the way of their winning God’s mercy, provided they remain sincere in their faith and continue striving hard in the cause of Allah, for, as the Quran elsewhere explains, the good works of a man drive away his evil ones (11:115).
d
8:75; 9:20.
وَلَا تُفۡسِدُوۡا فِی الۡاَرۡضِ بَعۡدَ اِصۡلٰحِہَا وَادۡعُوۡہُ خَوۡفًا وَّطَمَعًا ۚ اِنَّ رَحۡمَتَ اللّٰہِ قَرِیۡبٌ مِّنَ الۡمُحۡسِنِیۡنَ
مُحْسِن کے معنے ہیں جو تمام شرائط کے ساتھ کام کو پورا کرے۔ پس محسن کے لفظ سے اس طرف اشارہ ہے کہ وہ شخص جو اللہ تعالیٰ کو اپنے گناہوں کی سزا کے خوف کے ماتحت اور اس کے رحم کی امید کے ساتھ تمام شرائط کے ساتھ پکارتا ہے اس پر اللہ تعالیٰ کی رحمت ضرور نازل ہوتی ہے اور اتنی جلدی نازل ہوتی ہے کہ دیکھنے والا حیران رہ جاتا ہے۔
21:91; 32:17.
The expression means that before the revelation of the Qur’an the disbelievers had some excuse for leading unrighteous lives; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word Islah (order) refers to the good and ordered life that came into being with the revelation of the Qur’an and the advent of the Holy Prophet.
Muhsin signifies "one who strives to be perfect in good deeds." A famous saying of the Holy Prophet describes the Muhsin as one who does a good deed as if he is actually seeing God or that at least God is seeing him (Bukhari & Muslim).
21:91; 32:17.
Commentary:
The expression, after it has been set in order, means that before the revelation of the Quran the disbelievers had some excuse for leading an unrighteous life; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word اصلاح (order) refers to the good and ordered life that has come into being on account of the revelation of the Quran and the advent of the Holy Prophet.
The words, call upon Him in fear and hope, strike the golden mean. Some religions lay undue stress on fear, while others dangle before everlasting life through belief in a vicarious atonement. The Quran follows the middle course and teaches its followers to be both fearing and hopeful. A true Muslim is the most cautious and heedful of men. He walks in humility and constant fear of God, lest one false word, one irresponsible act should deprive him of God’s mercy. But at the same time he is full of hope. He has faith in the all-embracing mercy of God. Thus, it is a true Muslim alone who can keep the right balance between fear and hope, which are the two important component parts of perfect faith necessary for perfect actions.
The words, the mercy of Allah is nigh unto those who do good, point out the way which leads to the acceptance of prayers. It is through the mercy of God that prayers are accepted, and the mercy of God comes only to the محسنین (those who do good). A believer, therefore, should try to become a muhsin in the true sense of the word, so that his prayers may be accepted. But it should be remembered that a محسن is not an ordinary doer of good. The word signifies "one who strives to be perfect in his deeds". A saying of the Holy Prophet describes a محسن as one who does a good deed as if he were actually seeing God or that at least God was seeing him.
c
21:91; 32:17.
500
مُحْسِنْ (Muhsin) 意指 “在善行方面努力成为完美的人”。穆圣有一句著名的话描绘 Muhsin 说, 当他做一件好事时, 他觉得自己似乎正在看着安拉, 或者至少觉着安拉正在看着他。(بُخَارِی و مُسْلِمْ, Bukhari & Muslim)
1
مُحْسِن کے معنے ہیں جو تمام شرائط کے ساتھ کام کو پورا کرے۔ پس محسن کے لفظ سے اس طرف اشارہ ہے کہ وہ شخص جو اللہ تعالیٰ کو اپنے گناہوں کی سزا کے خوف کے ماتحت اور اس کے رحم کی امید کے ساتھ تمام شرائط کے ساتھ پکارتا ہے اس پر اللہ تعالیٰ کی رحمت ضرور نازل ہوتی ہے اور اتنی جلدی نازل ہوتی ہے کہ دیکھنے والا حیران رہ جاتا ہے۔
b
21:91; 32:17.
956
Commentary:
The expression, after it has been set in order, means that before the revelation of the Quran the disbelievers had some excuse for leading an unrighteous life; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word اصلاح (order) refers to the good and ordered life that has come into being on account of the revelation of the Quran and the advent of the Holy Prophet.
The words, call upon Him in fear and hope, strike the golden mean. Some religions lay undue stress on fear, while others dangle before everlasting life through belief in a vicarious atonement. The Quran follows the middle course and teaches its followers to be both fearing and hopeful. A true Muslim is the most cautious and heedful of men. He walks in humility and constant fear of God, lest one false word, one irresponsible act should deprive him of God’s mercy. But at the same time he is full of hope. He has faith in the all-embracing mercy of God. Thus, it is a true Muslim alone who can keep the right balance between fear and hope, which are the two important component parts of perfect faith necessary for perfect actions.
The words, the mercy of Allah is nigh unto those who do good, point out the way which leads to the acceptance of prayers. It is through the mercy of God that prayers are accepted, and the mercy of God comes only to the محسنین (those who do good). A believer, therefore, should try to become a muhsin in the true sense of the word, so that his prayers may be accepted. But it should be remembered that a محسن is not an ordinary doer of good. The word signifies "one who strives to be perfect in his deeds". A saying of the Holy Prophet describes a محسن as one who does a good deed as if he were actually seeing God or that at least God was seeing him.
c
21:91; 32:17.
988
The expression means that before the revelation of the Qur’an the disbelievers had some excuse for leading unrighteous lives; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word Islah (order) refers to the good and ordered life that came into being with the revelation of the Qur’an and the advent of the Holy Prophet.
989
Muhsin signifies "one who strives to be perfect in good deeds." A famous saying of the Holy Prophet describes the Muhsin as one who does a good deed as if he is actually seeing God or that at least God is seeing him (Bukhari & Muslim).
اُولٰٓئِکَ الَّذِیۡنَ یَدۡعُوۡنَ یَبۡتَغُوۡنَ اِلٰی رَبِّہِمُ الۡوَسِیۡلَۃَ اَیُّہُمۡ اَقۡرَبُ وَیَرۡجُوۡنَ رَحۡمَتَہٗ وَیَخَافُوۡنَ عَذَابَہٗۤ ۚ اِنَّ عَذَابَ رَبِّکَ کَانَ مَحۡذُوۡرًا
معلوم ہوتا ہے اس جگہ معبود انِ باطلہ سے مراد وہ نبی یا فرشتے ہیں جن کو مشرک خداتعالیٰ کا شریک قرار دیتے تھے ورنہ بتوں پر یا ادنیٰ لوگوں پر یہ آیت کسی طرح چسپاں نہیں ہو سکتی۔
The verse may refer to angels, Prophets and saints whom some people worship as gods.
Important Words:
ایھم (those of them who). ای is a noun used in five different senses. (1) It means, who? which? and what? They say ایھم اخوک i.e. who or which of them is thy brother? In the Quran we have فبای حدیث بعدہ یومنون i.e. And in what announcement after it will they believe? (2) It denotes a condition. They say ایھم یکرمنی اکرمه i.e. whichever of them treats me with honour, I will treat him with honour. (3) It is a conjunct noun; and is sometimes used in the manner of الذی and therefore requires a complement; as in the Quranic verse ثم لننزعن من کل شیعة ایھم اشد علی الرحمان عصیا i.e. Then We will assuredly draw forth from every sect those of them who are most exorbitantly rebellious against the Compassionate God (4) It denotes perfection or consummation and in this case it is an epithet applying to an indeterminate noun. They say زید رجل ای رجل i.e. Zaid is a man; what a man! (5) It is also a connective of the vocative یا with the noun signifying the person or persons called, when this noun has the article ال prefixed to it; and with a noun of indication, as ذا; and with a conjunct noun having ال prefixed to it, as الذی it is a noun formed for serving as such a connective; and has ھا affixed to it. They say یا ایھا الرجل i.e. O thou man or O thou, the man, or O thou who art the man (Lane).
Commentary:
This verse may be interpreted in two ways: (1) The pronoun اولئك (those) may be taken as referring to the Prophets mentioned in v. 56. In this case the verse would mean that those Prophets always invited people to the worship of the One God, sought His nearness and feared His punishment. (2) The pronoun اولئك may refer to the gods of the idolaters, the latter (idolaters) being taken as subject of the verb یدعون(they call on). In this case the verse would mean, those whom the idolaters call upon beside God themselves seek His nearness and pleasure and fear His punishment.
2
معلوم ہوتا ہے اس جگہ معبود انِ باطلہ سے مراد وہ نبی یا فرشتے ہیں جن کو مشرک خداتعالیٰ کا شریک قرار دیتے تھے ورنہ بتوں پر یا ادنیٰ لوگوں پر یہ آیت کسی طرح چسپاں نہیں ہو سکتی۔
1987
Important Words:
ایھم (those of them who). ای is a noun used in five different senses. (1) It means, who? which? and what? They say ایھم اخوک i.e. who or which of them is thy brother? In the Quran we have فبای حدیث بعدہ یومنون i.e. And in what announcement after it will they believe? (2) It denotes a condition. They say ایھم یکرمنی اکرمه i.e. whichever of them treats me with honour, I will treat him with honour. (3) It is a conjunct noun; and is sometimes used in the manner of الذی and therefore requires a complement; as in the Quranic verse ثم لننزعن من کل شیعة ایھم اشد علی الرحمان عصیا i.e. Then We will assuredly draw forth from every sect those of them who are most exorbitantly rebellious against the Compassionate God (4) It denotes perfection or consummation and in this case it is an epithet applying to an indeterminate noun. They say زید رجل ای رجل i.e. Zaid is a man; what a man! (5) It is also a connective of the vocative یا with the noun signifying the person or persons called, when this noun has the article ال prefixed to it; and with a noun of indication, as ذا; and with a conjunct noun having ال prefixed to it, as الذی it is a noun formed for serving as such a connective; and has ھا affixed to it. They say یا ایھا الرجل i.e. O thou man or O thou, the man, or O thou who art the man (Lane).
Commentary:
This verse may be interpreted in two ways: (1) The pronoun اولئك (those) may be taken as referring to the Prophets mentioned in v. 56. In this case the verse would mean that those Prophets always invited people to the worship of the One God, sought His nearness and feared His punishment. (2) The pronoun اولئك may refer to the gods of the idolaters, the latter (idolaters) being taken as subject of the verb یدعون(they call on). In this case the verse would mean, those whom the idolaters call upon beside God themselves seek His nearness and pleasure and fear His punishment.
1625
The verse may refer to angels, Prophets and saints whom some people worship as gods.
وَہُوَ الَّذِیۡ یُنَزِّلُ الۡغَیۡثَ مِنۡۢ بَعۡدِ مَا قَنَطُوۡا وَیَنۡشُرُ رَحۡمَتَہٗ ۚ وَہُوَ الۡوَلِیُّ الۡحَمِیۡدُ
31:35.
31:35.
30:34; 31:35.
c
31:35.
b
30:34; 31:35.
b
31:35.
اَہُمۡ یَقۡسِمُوۡنَ رَحۡمَتَ رَبِّکَ ۚ نَحۡنُ قَسَمۡنَا بَیۡنَہُمۡ مَّعِیۡشَتَہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ دَرَجٰتٍ لِّیَتَّخِذَ بَعۡضُہُمۡ بَعۡضًا سُخۡرِیًّا ۗ وَرَحۡمَتُ رَبِّکَ خَیۡرٌ مِّمَّا یَجۡمَعُوۡنَ
The verse administers a severe rebuke to disbelievers saying to them. 'Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
Commentary:
The verse answers the objection of disbelievers that God should have selected some "great man" for the great responsibility of conveying His Message to mankind. It purports to say that what they call greatness carries no weight in the sight of God. Material wealth, power and influence are trash compared to the great spiritual wealth which the Holy Prophet possesses. Difference in wealth, power and status among men is in agreement with the Creator’s own plan. But for this difference, human society would have gone to pieces. Apart from this, these things have no intrinsic worth; they only tend to turn men away from God. The verse also administers a severe rebuke to disbelievers asking them: Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
3663
Commentary:
The verse answers the objection of disbelievers that God should have selected some "great man" for the great responsibility of conveying His Message to mankind. It purports to say that what they call greatness carries no weight in the sight of God. Material wealth, power and influence are trash compared to the great spiritual wealth which the Holy Prophet possesses. Difference in wealth, power and status among men is in agreement with the Creator’s own plan. But for this difference, human society would have gone to pieces. Apart from this, these things have no intrinsic worth; they only tend to turn men away from God. The verse also administers a severe rebuke to disbelievers asking them: Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
2677
The verse administers a severe rebuke to disbelievers saying to them. 'Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?