عَهْدًا
Appears 4 times in Quran
Derived Words (1)
Words derived from the stem "عَهْدًا".
- a covenant
- a promise
Occurrences in Quran
Found 4 verses containing "عَهْدًا".
وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓ ۖ أَمْ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
3:25.
54:44.
After recounting some malpractices of the Jews, the Qur’an proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Qur’an points out, are due to their wrong notion that they were immune from punishment (Jew. Enc. under 'Gehenna'), or, if they will at all be punished, the punishment will be very slight and of very short duration. At the time of the Holy Prophet, a section of the Jews thought that their punishment would not last more than forty days. Others reduced it to seven days (Jarir, under 2:81). "It is a received opinion among the Jews at present that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Sale).
3:25; 5:19.
54:44.
Important Words:
النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".
Commentary:
After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).
The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.
a
3:25.
b
54:44.
a
3:25; 5:19.
b
54:44.
87
Important Words:
النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".
Commentary:
After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).
The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.
b
3:25.
c
54:44.
115
After recounting some malpractices of the Jews, the Qur’an proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Qur’an points out, are due to their wrong notion that they were immune from punishment (Jew. Enc. under 'Gehenna'), or, if they will at all be punished, the punishment will be very slight and of very short duration. At the time of the Holy Prophet, a section of the Jews thought that their punishment would not last more than forty days. Others reduced it to seven days (Jarir, under 2:81). "It is a received opinion among the Jews at present that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Sale).
أَوَكُلَّمَا عَٰهَدُوا۟ عَهْدًا نَّبَذَهُۥ فَرِيقٌ مِّنْهُم ۚ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ
3:188.
3:188.
a
3:188.
a
3:188.
107
Commentary:
See under next verse.
d
3:188.
أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا
Commentary:
The words "the unseen" may signify the conjectures and guesses of political philosophers and soothsayers and the words, a promise from the Gracious God, may signify the promise given through a Divine Messenger about the eventual triumph of the cause of truth.
2218
Commentary:
The words "the unseen" may signify the conjectures and guesses of political philosophers and soothsayers and the words, a promise from the Gracious God, may signify the promise given through a Divine Messenger about the eventual triumph of the cause of truth.
لَّا يَمْلِكُونَ ٱلشَّفَٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا
2:49; 20:100; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
2:49; 20:100; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
2:49; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
Important Words:
الشفاعة (intercession) is derived fromشفع which means, he provided a thing, which was alone with another, or he joined up a single thing with another, so as to make it one of a pair or couple. According to Imam Raghib الشفع signifies the adjoining of a thing to its like; thus the word has the significance of likeness or similarity also. Thus الشفاعة has come to mean interceding or praying for a person on the ground that he is connected with the intercessor or is like or similar to him (Aqrab, Lane & Mufradat).
Commentary:
الشفاعة (intercession) is governed by the following four conditions:
1. He who intercedes has a special connection with the person (or Being) with whom he wishes to intercede and enjoys his special favour, for without such connection he dare not intercede nor can intercession be fruitful.
2. The person for whom intercession is to be made must have a true and real connection with the intercessor, for none would think of interceding for a person unless the latter is specially connected with him.
3. The person in whose favour intercession is sought must generally deserve the description of a good person and must be one who has made an honest effort to win the pleasure of God (21:29). If he ever happens to fall into sin, it is in a moment of weakness. A wicked man cannot enjoy true and real connection with a holy person.
4. Intercession can only be made with God’s express permission (2:256; 10:4).
For a detailed note on الشفاعة see 2:49.
It may be noted that of all prophets and messengers of God the Holy Prophet alone will be granted permission to intercede on the Last Day.
e
2:49; 20:100; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
b
2:49; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
2227
Important Words:
الشفاعة (intercession) is derived fromشفع which means, he provided a thing, which was alone with another, or he joined up a single thing with another, so as to make it one of a pair or couple. According to Imam Raghib الشفع signifies the adjoining of a thing to its like; thus the word has the significance of likeness or similarity also. Thus الشفاعة has come to mean interceding or praying for a person on the ground that he is connected with the intercessor or is like or similar to him (Aqrab, Lane & Mufradat).
Commentary:
الشفاعة (intercession) is governed by the following four conditions:
1. He who intercedes has a special connection with the person (or Being) with whom he wishes to intercede and enjoys his special favour, for without such connection he dare not intercede nor can intercession be fruitful.
2. The person for whom intercession is to be made must have a true and real connection with the intercessor, for none would think of interceding for a person unless the latter is specially connected with him.
3. The person in whose favour intercession is sought must generally deserve the description of a good person and must be one who has made an honest effort to win the pleasure of God (21:29). If he ever happens to fall into sin, it is in a moment of weakness. A wicked man cannot enjoy true and real connection with a holy person.
4. Intercession can only be made with God’s express permission (2:256; 10:4).
For a detailed note on الشفاعة see 2:49.
It may be noted that of all prophets and messengers of God the Holy Prophet alone will be granted permission to intercede on the Last Day.
f
2:49; 20:100; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.