عَظِیۡمًا
Appears 21 times in Quran
Derived Words (10)
Words derived from the stem "عَظِیۡمًا".
- a great reward from Ourself
- a very great sin
- a mighty success
- then should I have indeed achieved a great success
- a great reward
- by a great reward
- and a great reward
- but those who follow their low desires wish that you should stray far away
- an enormity
- great
- grievous
- reward
- supreme
- and We also gave them a great kingdom
- a great punishment
Occurrences in Quran
Found 21 verses containing "عَظِیۡمًا".
وَلَوۡلَا فَضۡلُ اللّٰہِ عَلَیۡکَ وَرَحۡمَتُہٗ لَہَمَّت طَّآئِفَۃٌ مِّنۡہُمۡ اَنۡ یُّضِلُّوۡکَ وَمَا یُضِلُّوۡنَ اِلَّاۤ اَنۡفُسَہُمۡ ۖ وَمَا یَضُرُّوۡنَکَ مِنۡ شَیۡءٍ ۚ وَاَنۡزَلَ اللّٰہُ عَلَیۡکَ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَعَلَّمَکَ مَا لَمۡ تَکُنۡ تَعۡلَمُ ۚ وَکَانَ فَضۡلُ اللّٰہِ عَلَیۡکَ عَظِیۡمًا
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
17:74.
42:53; 96:6.
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
17:74.
42:52; 96:6.
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
345
فَضْل (Fadl) (恩典) 和 رَحْمَةْ (Rahmah) (仁慈)这两个字有其一般的含义。但有时分别指 “财产” 和 “精神上的恩惠” (2:65)。因此, 这节经文的意思是, 穆圣受到安拉在精神和肉体方面的保护。
1
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
a
17:74.
b
42:52; 96:6.
580
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
668
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
669
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
وَاللّٰہُ یُرِیۡدُ اَنۡ یَّتُوۡبَ عَلَیۡکُمۡ وَیُرِیۡدُ الَّذِیۡنَ یَتَّبِعُوۡنَ الشَّہَوٰتِ اَنۡ تَمِیۡلُوۡا مَیۡلًا عَظِیۡمًا
9:104; 33:74; 42:26.
آیت میں عَظِیْم کا لفظ ہے مگر اردو میں ’’بہت جھک جاؤ‘‘ نہیں کہتے بلکہ ’’بالکل جھک جاؤ‘‘ کہتے ہیں۔ اس لئے ’’بالکل‘‘ ترجمہ کیا گیا ہے۔
9:104; 33:74; 42:26.
9:104; 33:74; 42:26.
Commentary:
In the matter of bondwomen, the Quran wants Muslims to exercise self-control, without which it is feared they may deviate from the path of moral rectitude.
a
9:104; 33:74; 42:26.
2
آیت میں عَظِیْم کا لفظ ہے مگر اردو میں ’’بہت جھک جاؤ‘‘ نہیں کہتے بلکہ ’’بالکل جھک جاؤ‘‘ کہتے ہیں۔ اس لئے ’’بالکل‘‘ ترجمہ کیا گیا ہے۔
a
9:104; 33:74; 42:26.
506
Commentary:
In the matter of bondwomen, the Quran wants Muslims to exercise self-control, without which it is feared they may deviate from the path of moral rectitude.
b
9:104; 33:74; 42:26.
اِنَّ اللّٰہَ لَا یَظۡلِمُ مِثۡقَالَ ذَرَّۃٍ ۖ وَّاِنۡ تَکُ حَسَنَۃً یُّضٰعِفۡہَا وَیُؤۡتِ مِنۡ لَّدُنۡہُ اَجۡرًا عَظِیۡمًا
10:45; 18:50; 28:85.
10:45; 18:50; 28:85.
No action of man goes unrequited. Wherever the Qur’an says that the deeds of disbelievers will not avail them, it only means that they will not succeed in their designs and efforts against Islam.
10:45; 18:50; 28:85.
Important Words:
مثقال (weight) is derived from ثقل meaning, it was or became heavy, weighty or ponderous. مثقال means, the weight of a thing whether great or small; a thing with which one weighs; a certain weight of which the quantity is well-known; a dirham; a dinar (Lane).
ذرة (atom) is derived from ذر meaning, he sprinkled or scattered. ذر of whichذرة is the singular means, the young of ants; ant’s eggs; small red ants; the smallest of ants; the motes that are seen in a ray of the sun that enters through an aperture (Lane).
Commentary:
No good deed, done even by a disbeliever, goes unrewarded. If the good deeds of disbelievers do not make them deserving of salvation, they at least serve to mitigate the severity, and lessen the duration of their punishment. In fact, wherever the Quran says that the deeds of disbelievers will not avail them, it means either that they will not succeed in their efforts against the truth or that their deeds will be of no help to them in securing for them admission into Heaven.
The reward promised in this verse is of two kinds: firstly, the direct result of one’s good acts; and secondly, their indirect consequence in the form of God’s pleasure.
a
10:45; 18:50; 28:85.
c
10:45; 18:50; 28:85.
517
Important Words:
مثقال (weight) is derived from ثقل meaning, it was or became heavy, weighty or ponderous. مثقال means, the weight of a thing whether great or small; a thing with which one weighs; a certain weight of which the quantity is well-known; a dirham; a dinar (Lane).
ذرة (atom) is derived from ذر meaning, he sprinkled or scattered. ذر of whichذرة is the singular means, the young of ants; ant’s eggs; small red ants; the smallest of ants; the motes that are seen in a ray of the sun that enters through an aperture (Lane).
Commentary:
No good deed, done even by a disbeliever, goes unrewarded. If the good deeds of disbelievers do not make them deserving of salvation, they at least serve to mitigate the severity, and lessen the duration of their punishment. In fact, wherever the Quran says that the deeds of disbelievers will not avail them, it means either that they will not succeed in their efforts against the truth or that their deeds will be of no help to them in securing for them admission into Heaven.
The reward promised in this verse is of two kinds: firstly, the direct result of one’s good acts; and secondly, their indirect consequence in the form of God’s pleasure.
d
10:45; 18:50; 28:85.
606
No action of man goes unrequited. Wherever the Qur’an says that the deeds of disbelievers will not avail them, it only means that they will not succeed in their designs and efforts against Islam.
اِنَّ اللّٰہَ لَا یَغۡفِرُ اَنۡ یُّشۡرَکَ بِہٖ وَیَغۡفِرُ مَا دُوۡنَ ذٰلِکَ لِمَنۡ یَّشَآءُ ۚ وَمَنۡ یُّشۡرِکۡ بِاللّٰہِ فَقَدِ افۡتَرٰۤی اِثۡمًا عَظِیۡمًا
4:117.
4:117.
Shirk which is tantamount to treason in spiritual terminology extends to loving or trusting a thing or a being as one should love or trust God. The verse only relates to the time after death, i.e. one who dies in a state of Shirk will not be forgiven.
4:117.
Important Words:
یشرك (associates partners) is derived from شرك . They say شرك فیه i.e. he shared or participated with him in it; he was or became his co-partner in it. أشرك بالله means, he attributed to God or associated with Him a partner or co-partner, whether in His person or attributes or dominion, etc. شرك means: (1) participation or co-partnership; (2) the attribution of a co-partner to, or associating a partner with, God, i.e. belief in the plurality of Gods (Lane & Aqrab). شرك in its wider sense is not confined to worshipping idols or looking upon certain beings or things as partners with God or possessing His attributes or sharing in His dominion, etc. It extends to loving a thing or a being as one should love God, or trusting in a thing or a being as one should trust in God, and so on. This latter kind of شرك is known as شرك خفی i.e. the hidden شرك being not easily discernible.
Commentary:
The reference in the verse is not only to idol-worship, but also to such idolatrous practices as are in vogue among common people, even among present-day Muslims, such as the adoration of saints and offering prayers and oblations to them. All such abominable practices are shirk in the sight of God. Butشرك خفی (hidden shirk), i.e. loving or trusting in a thing or being as one should love and trust in God, may be forgiven, if done in ignorance and through lack of proper care, provided one is a sincere believer in God and His Prophet and strives to do good works.
The expression, Allah will not forgive, does not mean that an idolatrous person can never repent or that his repentance cannot be accepted even in the present life. The expression relates to the time after death, i.e. one who dies in a state of shirk will not be forgiven.
a
4:117.
a
4:117.
523
Important Words:
یشرك (associates partners) is derived from شرك . They say شرك فیه i.e. he shared or participated with him in it; he was or became his co-partner in it. أشرك بالله means, he attributed to God or associated with Him a partner or co-partner, whether in His person or attributes or dominion, etc. شرك means: (1) participation or co-partnership; (2) the attribution of a co-partner to, or associating a partner with, God, i.e. belief in the plurality of Gods (Lane & Aqrab). شرك in its wider sense is not confined to worshipping idols or looking upon certain beings or things as partners with God or possessing His attributes or sharing in His dominion, etc. It extends to loving a thing or a being as one should love God, or trusting in a thing or a being as one should trust in God, and so on. This latter kind of شرك is known as شرك خفی i.e. the hidden شرك being not easily discernible.
Commentary:
The reference in the verse is not only to idol-worship, but also to such idolatrous practices as are in vogue among common people, even among present-day Muslims, such as the adoration of saints and offering prayers and oblations to them. All such abominable practices are shirk in the sight of God. Butشرك خفی (hidden shirk), i.e. loving or trusting in a thing or being as one should love and trust in God, may be forgiven, if done in ignorance and through lack of proper care, provided one is a sincere believer in God and His Prophet and strives to do good works.
The expression, Allah will not forgive, does not mean that an idolatrous person can never repent or that his repentance cannot be accepted even in the present life. The expression relates to the time after death, i.e. one who dies in a state of shirk will not be forgiven.
a
4:117.
615
Shirk which is tantamount to treason in spiritual terminology extends to loving or trusting a thing or a being as one should love or trust God. The verse only relates to the time after death, i.e. one who dies in a state of Shirk will not be forgiven.
اَمۡ یَحۡسُدُوۡنَ النَّاسَ عَلٰی مَاۤ اٰتٰٮہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ ۖ فَقَدۡ اٰتَیۡنَاۤ اٰلَ اِبۡرٰہِیۡمَ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَاٰتَیۡنٰہُمۡ مُّلۡکًا عَظِیۡمًا
یعنی یہود کو اس وقت کیوں غصہ نہ آیا؟
Commentary:
Jews, who are the children of Abraham, were given the Book and Wisdom and a great kingdom. Now if God has bestowed the same boons upon another people who are similarly descended from Abraham, as the Arabs are, the Jews should have no cause to begrudge them.
At the time when this verse was revealed, Muslims had received only a part of the "great kingdom" and the rest was yet to follow, but the Quran speaks of the giving of a great kingdom as an accomplished fact, because the promises of God are as good as fulfilled.
1
یعنی یہود کو اس وقت کیوں غصہ نہ آیا؟
529
Commentary:
Jews, who are the children of Abraham, were given the Book and Wisdom and a great kingdom. Now if God has bestowed the same boons upon another people who are similarly descended from Abraham, as the Arabs are, the Jews should have no cause to begrudge them.
At the time when this verse was revealed, Muslims had received only a part of the "great kingdom" and the rest was yet to follow, but the Quran speaks of the giving of a great kingdom as an accomplished fact, because the promises of God are as good as fulfilled.
وَاِذًا لَّاٰتَیۡنٰہُمۡ مِّنۡ لَّدُنَّاۤ اَجۡرًا عَظِیۡمًا
وَلَئِنۡ اَصٰبَکُمۡ فَضۡلٌ مِّنَ اللّٰہِ لَیَقُوۡلَنَّ کَاَنۡ لَّمۡ تَکُنۡۢ بَیۡنَکُمۡ وَبَیۡنَہٗ مَوَدَّۃٌ یّٰلَیۡتَنِیۡ کُنۡتُ مَعَہُمۡ فَاَفُوۡزَ فَوۡزًا عَظِیۡمًا
۞ فَلۡیُقٰتِلۡ فِیۡ سَبِیۡلِ اللّٰہِ الَّذِیۡنَ یَشۡرُوۡنَ الۡحَیٰوۃَ الدُّنۡیَا بِالۡاٰخِرَۃِ ۚ وَمَنۡ یُّقٰتِلۡ فِیۡ سَبِیۡلِ اللّٰہِ فَیُقۡتَلۡ اَوۡ یَغۡلِبۡ فَسَوۡفَ نُؤۡتِیۡہِ اَجۡرًا عَظِیۡمًا
a
9:111.
b
9:52.
a
9:111.
b
9:52.
a
9:111.
b
9:52.
وَمَنۡ یَّقۡتُلۡ مُؤۡمِنًا مُّتَعَمِّدًا فَجَزَآؤُہٗ جَہَنَّمُ خٰلِدًا فِیۡہَا وَغَضِبَ اللّٰہُ عَلَیۡہِ وَلَعَنَہٗ وَاَعَدَّ لَہٗ عَذَابًا عَظِیۡمًا
25:69, 70.
25:69, 70.
25:69-70.
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
c
25:69, 70.
a
25:69-70.
562
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
b
25:69, 70.
لَّا یَسۡتَوِی الۡقٰعِدُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ غَیۡرُ اُولِی الضَّرَرِ وَالۡمُجٰہِدُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ بِاَمۡوٰلِہِمۡ وَاَنۡفُسِہِمۡ ۚ فَضَّلَ اللّٰہُ الۡمُجٰہِدِیۡنَ بِاَمۡوٰلِہِمۡ وَاَنۡفُسِہِمۡ عَلَی الۡقٰعِدِیۡنَ دَرَجَۃً ۚ وَکُلًّا وَّعَدَ اللّٰہُ الۡحُسۡنٰی ۚ وَفَضَّلَ اللّٰہُ الۡمُجٰہِدِیۡنَ عَلَی الۡقٰعِدِیۡنَ اَجۡرًا عَظِیۡمًا
9:19, 20; 57:11.
这节经文谈及两种信者: (1) 这些信者虔诚地接受伊斯兰教, 力求做到它的教义的要求, 但不参加保卫和宣扬伊斯兰教的斗争。这些人可以说是消极的信者--------经文中叫他们为 “安坐者”。(2) 这些信者不但做到伊斯兰教义的要求, 并且踊跃参与宣扬它的工作。这些人是积极的信者--------经文中把他们称为 “奋斗者” 即 مُجَاهِدِيْن (Mujahidin)。但是, 还有第三种信者, 他们虽然没有和他们的弟兄们一起参加对不信者的实际战斗, 但取得和那些参加实际斗争的人相等的酬报。他们和那些为了安拉的事业而战斗的 “奋斗者”--------穆斯林是全心全意的战友; 但是他们的特殊环境--------疾病、贫困等等--------不容许他们亲自出征。
9:19, 20; 57:11.
The verse speaks of two classes of believers: (1) Those who sincerely accept Islam and then try to live up to its teachings but take no part in the struggle to defend and propagate the Faith. These are, as it were, passive believers—"sitters" as the verse calls them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers—the "strivers" or Mujahids as they are called. There is, however, a third class of believers who, even though they do not join their brethren in actually fighting disbelievers get an equal reward with those who take part in the actual struggle. They are heart and soul with the Muslims who are Mujahids, wherever the latter go to fight in the cause of God; but their particular circumstances––disease, poverty, etc., do not allow them to join the expeditions in person.
9:19-20; 57:11.
Commentary:
The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.
a
9:19, 20; 57:11.
341
这节经文谈及两种信者: (1) 这些信者虔诚地接受伊斯兰教, 力求做到它的教义的要求, 但不参加保卫和宣扬伊斯兰教的斗争。这些人可以说是消极的信者--------经文中叫他们为 “安坐者”。(2) 这些信者不但做到伊斯兰教义的要求, 并且踊跃参与宣扬它的工作。这些人是积极的信者--------经文中把他们称为 “奋斗者” 即 مُجَاهِدِيْن (Mujahidin)。但是, 还有第三种信者, 他们虽然没有和他们的弟兄们一起参加对不信者的实际战斗, 但取得和那些参加实际斗争的人相等的酬报。他们和那些为了安拉的事业而战斗的 “奋斗者”--------穆斯林是全心全意的战友; 但是他们的特殊环境--------疾病、贫困等等--------不容许他们亲自出征。
a
9:19-20; 57:11.
564
Commentary:
The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.
b
9:19, 20; 57:11.
654
The verse speaks of two classes of believers: (1) Those who sincerely accept Islam and then try to live up to its teachings but take no part in the struggle to defend and propagate the Faith. These are, as it were, passive believers—"sitters" as the verse calls them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers—the "strivers" or Mujahids as they are called. There is, however, a third class of believers who, even though they do not join their brethren in actually fighting disbelievers get an equal reward with those who take part in the actual struggle. They are heart and soul with the Muslims who are Mujahids, wherever the latter go to fight in the cause of God; but their particular circumstances––disease, poverty, etc., do not allow them to join the expeditions in person.