یَکۡتُمُ
Appears 8 times in Quran
Derived Words (5)
Words derived from the stem "یَکۡتُمُ".
- and conceal
- and they shall not be able to conceal anything from Allah
- conceal
- who concealed
- conceal
- they conceal
Occurrences in Quran
Found 8 verses containing "یَکۡتُمُ".
اَلَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ یَعۡرِفُوۡنَہٗ کَمَا یَعۡرِفُوۡنَ اَبۡنَآءَہُمۡ ۖ وَاِنَّ فَرِیۡقًا مِّنۡہُمۡ لَیَکۡتُمُوۡنَ الۡحَقَّ وَہُمۡ یَعۡلَمُوۡنَ
6:21.
2:175; 5:16, 6:92.
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
6:21.
2:175; 5:16; 6:92.
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
b
2:175; 5:16, 6:92.
c
6:21.
a
6:21.
b
2:175; 5:16; 6:92.
153
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
c
6:21.
d
2:175; 5:16, 6:92.
169
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
170
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلۡنَا مِنَ الۡبَیِّنٰتِ وَالۡہُدٰی مِنۡۢ بَعۡدِ مَا بَیَّنّٰہُ لِلنَّاسِ فِی الۡکِتٰبِ ۙ اُولٰٓئِکَ یَلۡعَنُہُمُ اللّٰہُ وَیَلۡعَنُہُمُ اللّٰعِنُوۡنَ
2:175.
2:175.
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
2:175.
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
a
2:175.
a
2:175.
166
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
b
2:175.
186
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلَ اللّٰہُ مِنَ الۡکِتٰبِ وَیَشۡتَرُوۡنَ بِہٖ ثَمَنًا قَلِیۡلًا ۙ اُولٰٓئِکَ مَا یَاۡکُلُوۡنَ فِیۡ بُطُوۡنِہِمۡ اِلَّا النَّارَ وَلَا یُکَلِّمُہُمُ اللّٰہُ یَوۡمَ الۡقِیٰمَۃِ وَلَا یُزَکِّیۡہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
See 2:147.
2:42.
2:160.
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
See 2:147.
See 2:42.
2:160
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
2:147.
b
2:42.
c
2:160.
112
此话表明, 火不能解渴, 却相反增加口渴, 因此这个世界的这类事物不能带来心神的安宁和满足而适得相反。
3
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
a
See 2:147.
b
See 2:42.
c
2:160
181
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
See 2:147.
b
2:42.
c
2:160.
200
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
وَلِیَعۡلَمَ الَّذِیۡنَ نَافَقُوۡا ۚ وَقِیۡلَ لَہُمۡ تَعَالَوۡا قٰتِلُوۡا فِیۡ سَبِیۡلِ اللّٰہِ اَوِ ادۡفَعُوۡا ۖ قَالُوۡا لَوۡ نَعۡلَمُ قِتَالًا لَّاتَّبَعۡنٰکُمۡ ۗ ہُمۡ لِلۡکُفۡرِ یَوۡمَئِذٍ اَقۡرَبُ مِنۡہُمۡ لِلۡاِیۡمٰنِ ۚ یَقُوۡلُوۡنَ بِاَفۡوٰہِہِمۡ مَّا لَیۡسَ فِیۡ قُلُوۡبِہِمۡ ۗ وَاللّٰہُ اَعۡلَمُ بِمَا یَکۡتُمُوۡنَ
48:12.
48:12.
Trials and tribulations are intended to distinguish true believers from those weak of faith. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the Hypocrites who had so far remained mixed up with true believers.
The particle au rendered as "and" literally means "or" and is equivalent to "in other words," or "what is the same thing as" etc.
The expression, Lau Na‘lamu Qitalan, may mean: (1) If we knew that there would be fighting, i.e. we knew that there would be no fighting and that the Muslims would at once run away before their very powerful enemy without giving fight. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged but rather their certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) If we knew how to fight. In this case, the words may be taken to have been spoken ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you." The allusion in the verse is obviously to the defection at Uhud of a party of 300 Hypocrites under their leader ‘Abdullah b. Ubayy, who deserted the Muslims and went back to Medina.
48:12.
Commentary:
Trials come to bring about a distinction between true believers and those weak of faith or insincere. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the hypocrites who had so far remained intermixed with the true believers. While professing to be true Muslims, they were, at heart, enemies of Islam; and their passing for Muslims was injurious to the Muslim community. The believers, taking them for true Muslims, remained unaware of the secret machinations by which they sought to injure the cause of Islam. So it was in the interests of Islam that their hypocrisy became unmasked and the Muslims became on their guard against them. On the other hand, just as the exposure of the hypocrites proved beneficial to the believers, similarly the coming to light of their own sincerity and devotion served a most useful purpose. It served not only to disappoint the enemies of Islam who came to realize that with such devoted followers they could make no headway against Islam, but it also opened their eyes to its truth; for it became clear to them that a religion which could inspire its votaries with such selfless zeal and steadfast devotion could not but be true.
The particle او rendered as "and" in the clause, fight in the cause of Allah and repel the attack of the enemy, literally means "or" and is equivalent to "in other words", or "what is the same thing," etc. It is used here: (1) to explain the meaning of the preceding clause, i.e. fight in the cause of Allah. So the whole sentence would read something like this: "It was said to them (the hypocrites): Come ye, fight in the cause of Allah, which was the same thing as repelling the attack of the enemy." This rendering would go to prove that the Companions of the Holy Prophet waged no aggressive war and all their fighting was undertaken in self-defence. (2) Or the word او (and) is used here in the sense of "at least". According to this rendering, the sentence would mean: "Fight in the cause of Allah; and if you cannot fight in the cause of Allah, at least fight in defence of your own homes and hearths," i.e. your own interests require that you should defend Medina against the attack of the enemy. (3) Or as rendered in the text the word is used in the sense of "and". With this meaning of او, the whole sentence would mean, "fight in the cause of Allah and repel the attack of the enemy."
The expression لو نعلم قتالا translated in the text as, If we knew how to fight, may have three meanings: (1) If we knew that there would be fighting, i.e. we thought there would be no fighting. By using this expression the hypocrites meant that seeing the strength of the enemy, the Muslims would at once run away and there will be no fighting. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged, but certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) Or, as rendered in the text, the expression may mean, if we knew how to fight. In this case, it must be taken to have been used ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you."
The allusion in the verse is obviously to the defection at Uhud of a party of 300 hypocrites under their leader ‘Abdullah bin Ubayy, who, at a crucial moment, deserted the Muslims and went back to Medina, saying, "He (the Prophet) has disregarded my advice and has followed the advice of mere lads". Seeing this, ‘Abdullah bin ‘Amr, father of Jabir, approached him and asked him not to desert the Prophet in that manner, upon which ‘Abdullah replied in the very words quoted by the Quran, i.e. لو نعلم قتالا لا تبعنا کم meaning, "If we knew there would be fighting, we would have surely followed you." At this ‘Abdullah bin ‘Amr exclaimed, saying: "God’s curse be upon you. Surely, He Himself will help His Messenger" (Jarir, iii. 104).
c
48:12.
a
48:12.
450
Commentary:
Trials come to bring about a distinction between true believers and those weak of faith or insincere. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the hypocrites who had so far remained intermixed with the true believers. While professing to be true Muslims, they were, at heart, enemies of Islam; and their passing for Muslims was injurious to the Muslim community. The believers, taking them for true Muslims, remained unaware of the secret machinations by which they sought to injure the cause of Islam. So it was in the interests of Islam that their hypocrisy became unmasked and the Muslims became on their guard against them. On the other hand, just as the exposure of the hypocrites proved beneficial to the believers, similarly the coming to light of their own sincerity and devotion served a most useful purpose. It served not only to disappoint the enemies of Islam who came to realize that with such devoted followers they could make no headway against Islam, but it also opened their eyes to its truth; for it became clear to them that a religion which could inspire its votaries with such selfless zeal and steadfast devotion could not but be true.
The particle او rendered as "and" in the clause, fight in the cause of Allah and repel the attack of the enemy, literally means "or" and is equivalent to "in other words", or "what is the same thing," etc. It is used here: (1) to explain the meaning of the preceding clause, i.e. fight in the cause of Allah. So the whole sentence would read something like this: "It was said to them (the hypocrites): Come ye, fight in the cause of Allah, which was the same thing as repelling the attack of the enemy." This rendering would go to prove that the Companions of the Holy Prophet waged no aggressive war and all their fighting was undertaken in self-defence. (2) Or the word او (and) is used here in the sense of "at least". According to this rendering, the sentence would mean: "Fight in the cause of Allah; and if you cannot fight in the cause of Allah, at least fight in defence of your own homes and hearths," i.e. your own interests require that you should defend Medina against the attack of the enemy. (3) Or as rendered in the text the word is used in the sense of "and". With this meaning of او, the whole sentence would mean, "fight in the cause of Allah and repel the attack of the enemy."
The expression لو نعلم قتالا translated in the text as, If we knew how to fight, may have three meanings: (1) If we knew that there would be fighting, i.e. we thought there would be no fighting. By using this expression the hypocrites meant that seeing the strength of the enemy, the Muslims would at once run away and there will be no fighting. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged, but certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) Or, as rendered in the text, the expression may mean, if we knew how to fight. In this case, it must be taken to have been used ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you."
The allusion in the verse is obviously to the defection at Uhud of a party of 300 hypocrites under their leader ‘Abdullah bin Ubayy, who, at a crucial moment, deserted the Muslims and went back to Medina, saying, "He (the Prophet) has disregarded my advice and has followed the advice of mere lads". Seeing this, ‘Abdullah bin ‘Amr, father of Jabir, approached him and asked him not to desert the Prophet in that manner, upon which ‘Abdullah replied in the very words quoted by the Quran, i.e. لو نعلم قتالا لا تبعنا کم meaning, "If we knew there would be fighting, we would have surely followed you." At this ‘Abdullah bin ‘Amr exclaimed, saying: "God’s curse be upon you. Surely, He Himself will help His Messenger" (Jarir, iii. 104).
a
48:12.
523
Trials and tribulations are intended to distinguish true believers from those weak of faith. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the Hypocrites who had so far remained mixed up with true believers.
524
The particle au rendered as "and" literally means "or" and is equivalent to "in other words," or "what is the same thing as" etc.
525
The expression, Lau Na‘lamu Qitalan, may mean: (1) If we knew that there would be fighting, i.e. we knew that there would be no fighting and that the Muslims would at once run away before their very powerful enemy without giving fight. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged but rather their certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) If we knew how to fight. In this case, the words may be taken to have been spoken ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you." The allusion in the verse is obviously to the defection at Uhud of a party of 300 Hypocrites under their leader ‘Abdullah b. Ubayy, who deserted the Muslims and went back to Medina.
اَلَّذِیۡنَ یَبۡخَلُوۡنَ وَیَاۡمُرُوۡنَ النَّاسَ بِالۡبُخۡلِ وَیَکۡتُمُوۡنَ مَاۤ اٰتٰٮہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ ۗ وَاَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا
3:181; 17:30; 25:68.
3:181; 17:30; 25:68.
3:181; 17:30; 25:68.
Commentary:
Some persons are so niggardly that, far from spending their wealth for the benefit of others, they do not spend it even upon themselves, lest people should come to know of it. These, as it were, conceal Allah’s bounty. They are not only deprived of the rewards and good results of charity but also become guilty of concealing God’s bounty which He has bestowed upon them for the good of mankind. Elsewhere the Quran says: Acknowledge the bounty of thy Lord in word and deed (93:12).
c
3:181; 17:30; 25:68.
a
3:181; 17:30; 25:68.
515
Commentary:
Some persons are so niggardly that, far from spending their wealth for the benefit of others, they do not spend it even upon themselves, lest people should come to know of it. These, as it were, conceal Allah’s bounty. They are not only deprived of the rewards and good results of charity but also become guilty of concealing God’s bounty which He has bestowed upon them for the good of mankind. Elsewhere the Quran says: Acknowledge the bounty of thy Lord in word and deed (93:12).
a
3:181; 17:30; 25:68.
یَوۡمَئِذٍ یَّوَدُّ الَّذِیۡنَ کَفَرُوۡا وَعَصَوُا الرَّسُوۡلَ لَوۡ تُسَوّٰی بِہِمُ الۡاَرۡضُ وَلَا یَکۡتُمُوۡنَ اللّٰہَ حَدِیۡثًا
78:41.
آیت میں ’’ان پر زمین کو برابر کر دیا جاتا‘‘ کے الفاظ ہیں۔ لیکن بامحاورہ اردو میں اس کا وہی مطلب ہے جو ہم نے لکھا ہے۔
78:41.
Important Words:
حدیثا (anything) is derived from حدث meaning, it came into existence, not having been before. حدث (haddatha) means, he talked or related or narrated, etc.حدیث means, a piece of information; an announcement; news or tidings; an account; a narration or story; a tradition; a thing or matter that is talked of or narrated or transmitted; any talk or discourse that one hears. The word also means, new or recent or brought into existence newly (Lane & Aqrab).
Commentary:
The expression, will wish that the earth were made level with them, shows that the words 'earth and heaven' as mentioned in the Quran, do not always signify the physical earth and heaven but may represent one’s existing moral and spiritual condition. On the day when men will stand before God, the earth will have ceased to exist for them.
c
78:41.
1
آیت میں ’’ان پر زمین کو برابر کر دیا جاتا‘‘ کے الفاظ ہیں۔ لیکن بامحاورہ اردو میں اس کا وہی مطلب ہے جو ہم نے لکھا ہے۔
b
78:41.
519
Important Words:
حدیثا (anything) is derived from حدث meaning, it came into existence, not having been before. حدث (haddatha) means, he talked or related or narrated, etc.حدیث means, a piece of information; an announcement; news or tidings; an account; a narration or story; a tradition; a thing or matter that is talked of or narrated or transmitted; any talk or discourse that one hears. The word also means, new or recent or brought into existence newly (Lane & Aqrab).
Commentary:
The expression, will wish that the earth were made level with them, shows that the words 'earth and heaven' as mentioned in the Quran, do not always signify the physical earth and heaven but may represent one’s existing moral and spiritual condition. On the day when men will stand before God, the earth will have ceased to exist for them.
b
78:41.
608
Hadith means, a piece of information; an announcement; news or tidings (Lane).
وَاِذَا جَآءُوۡکُمۡ قَالُوۡۤا اٰمَنَّا وَقَد دَّخَلُوۡا بِالۡکُفۡرِ وَہُمۡ قَدۡ خَرَجُوۡا بِہٖ ۚ وَاللّٰہُ اَعۡلَمُ بِمَا کَانُوۡا یَکۡتُمُوۡنَ
By hypocritically uttering the words, we believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing their real import; thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
Commentary:
By hypocritically uttering the words, We believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing the real import of these words; and thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
692
Commentary:
By hypocritically uttering the words, We believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing the real import of these words; and thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
765
By hypocritically uttering the words, we believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing their real import; thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
وَقَالَ رَجُلٌ مُّؤۡمِنٌ مِّنۡ اٰلِ فِرۡعَوۡنَ یَکۡتُمُ اِیۡمٰنَہٗۤ اَتَقۡتُلُوۡنَ رَجُلًا اَنۡ یَّقُوۡلَ رَبِّیَ اللّٰہُ وَقَدۡ جَآءَکُمۡ بِالۡبَیِّنٰتِ مِنۡ رَّبِّکُمۡ ۖ وَاِنۡ یَّکُ کٰذِبًا فَعَلَیۡہِ کَذِبُہٗ ۖ وَاِنۡ یَّکُ صَادِقًا یُّصِبۡکُمۡ بَعۡضُ الَّذِیۡ یَعِدُکُمۡ ۖ اِنَّ اللّٰہَ لَا یَہۡدِیۡ مَنۡ ہُوَ مُسۡرِفٌ کَذَّابٌ
69:45, 47.
یہ مطلب نہیں کہ جو حد سے بڑھ کر جھوٹ بولے‘ اسے کامیاب نہیں کرتا‘ بلکہ عربی زبان میں بعض دفعہ مبالغہ پر نفی لائی جاتی ہے اور مراد یہ ہوتی ہے کہ اس قسم کی تھوڑی سی چیز بھی برداشت نہیں کی جائے گی۔
69:45, 47.
The believing man had kept hidden his faith in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
69:45, 47.
Commentary:
It seems that under the influence of Pharaoh’s wife who was a very righteous woman (66:12) some other members of his household had also believed in Moses and the "believing man" might have been one of them. The good man kept his faith concealed in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
The verse also embodies an infallible criterion to test the truth of the claim of a Divine Reformer viz. that (1) a forger of lies is never allowed to grow and prosper and that (2) the opponents of a Divine Reformer do not go unpunished.
e
69:45, 47.
1
یہ مطلب نہیں کہ جو حد سے بڑھ کر جھوٹ بولے‘ اسے کامیاب نہیں کرتا‘ بلکہ عربی زبان میں بعض دفعہ مبالغہ پر نفی لائی جاتی ہے اور مراد یہ ہوتی ہے کہ اس قسم کی تھوڑی سی چیز بھی برداشت نہیں کی جائے گی۔
a
69:45, 47.
3516
Commentary:
It seems that under the influence of Pharaoh’s wife who was a very righteous woman (66:12) some other members of his household had also believed in Moses and the "believing man" might have been one of them. The good man kept his faith concealed in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
The verse also embodies an infallible criterion to test the truth of the claim of a Divine Reformer viz. that (1) a forger of lies is never allowed to grow and prosper and that (2) the opponents of a Divine Reformer do not go unpunished.
a
69:45, 47.
2603
The believing man had kept hidden his faith in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.