یُدۡخِلُ
Appears 9 times in Quran
Derived Words (7)
Words derived from the stem "یُدۡخِلُ".
- enter
- He admits
- He causes
- will cause those who believe and do good deeds to enter
- will soon admit them
- He will surely admit them
- will admit them
- And He will make them enter
- And admit them
Occurrences in Quran
Found 9 verses containing "یُدۡخِلُ".
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَاعۡتَصَمُوۡا بِہٖ فَسَیُدۡخِلُہُمۡ فِیۡ رَحۡمَۃٍ مِّنۡہُ وَفَضۡلٍ وَّیَہۡدِیۡہِمۡ اِلَیۡہِ صِرٰطًا مُّسۡتَقِیۡمًا
3:102; 4:147.
3:102; 4:147.
3:102; 4:147.
Commentary:
The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.
d
3:102; 4:147.
c
3:102; 4:147.
638
Commentary:
The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.
b
3:102; 4:147.
وَمِنَ الۡاَعۡرَابِ مَنۡ یُّؤۡمِنُ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ وَیَتَّخِذُ مَا یُنۡفِقُ قُرُبٰتٍ عِنۡدَ اللّٰہِ وَصَلَوٰتِ الرَّسُوۡلِ ۚ اَلَاۤ اِنَّہَا قُرۡبَۃٌ لَّہُمۡ ۚ سَیُدۡخِلُہُمُ اللّٰہُ فِیۡ رَحۡمَتِہٖۤ ۗ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
The Qur’an never indiscriminately condemns a whole people. The verse seeks to remove a possible misunderstanding that all Arabs of the desert were bad.
Important Words:
قربات (means of drawing near) is the plural of قربة which is the noun-infinitive from قرب i.e. he or it was or became near in place, station or rank. قربة therefore, means, nearness; a thing by which one seeks nearness to God or a thing by which one seeks to advance oneself in His favour (Lane).
Commentary:
The Quran is fair to all. As the Arabs of the desert were spoken of in 9:97, as being the worst in disbelief and hypocrisy, this verse points out that all Arabs of the desert are not alike. Even among them are sincere believers who are ever striving to attain nearness to God.
1248
Important Words:
قربات (means of drawing near) is the plural of قربة which is the noun-infinitive from قرب i.e. he or it was or became near in place, station or rank. قربة therefore, means, nearness; a thing by which one seeks nearness to God or a thing by which one seeks to advance oneself in His favour (Lane).
Commentary:
The Quran is fair to all. As the Arabs of the desert were spoken of in 9:97, as being the worst in disbelief and hypocrisy, this verse points out that all Arabs of the desert are not alike. Even among them are sincere believers who are ever striving to attain nearness to God.
1211
The Qur’an never indiscriminately condemns a whole people. The verse seeks to remove a possible misunderstanding that all Arabs of the desert were bad.
اِنَّ اللّٰہَ یُدۡخِلُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۚ اِنَّ اللّٰہَ یَفۡعَلُ مَا یُرِیۡدُ
2:278; 4:176; 10:10; 13:30; 14:24.
2:278; 4:176; 10:10; 13:30; 14:24.
2:278; 4:176; 10:10; 13:30; 14:24.
Commentary:
Whereas the preceding two verses purport to say that idol worshippers get no gain from their evil practices or if at all they happen to derive any benefit from them it is quite insubstantial and transitory, the present verse says that the advantages of true faith and good works are manifold and enduring.
a
2:278; 4:176; 10:10; 13:30; 14:24.
a
2:278; 4:176; 10:10; 13:30; 14:24.
2448
Commentary:
Whereas the preceding two verses purport to say that idol worshippers get no gain from their evil practices or if at all they happen to derive any benefit from them it is quite insubstantial and transitory, the present verse says that the advantages of true faith and good works are manifold and enduring.
c
2:278; 4:176; 10:10; 13:30; 14:24.
اِنَّ اللّٰہَ یُدۡخِلُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ یُحَلَّوۡنَ فِیۡہَا مِنۡ اَسَاوِرَ مِنۡ ذَہَبٍ وَّلُؤۡلُؤًا ۖ وَّلِبَاسُہُمۡ فِیۡہَا حَرِیۡرٌ
18:32; 35:34; 76:22.
76:13.
The Holy Prophet is reported to have said, 'The Nile and the Euphrates are two of the streams of Paradise' (Muslim, ch. al-Jannah). The Holy Prophet and his Companions knew that they were promised "gardens" not only in the next life but in this world also and they also knew that by "gardens" in this world were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the Eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when some Arab chiefs presented themselves before him and offered their services, he asked them to which of "the two promised lands" (Mesopotamia or Syria) they would like to go. The prophecy was literally fulfilled when ‘Umar asked Suraqah bin Malik to wear the bracelets of gold which the Kings of Iran used to wear on special State ceremonies.
18:32; 35:34; 76:22.
76:13.
Commentary:
This verse refers to the believers, the second of the two classes of men referred to in v. 20 above. The first class of men—the disbelievers, have been referred to in vv. 20-23 above.
The verse embodies a prophecy which met with remarkable fulfilment. It was made at a time when the very fate of Islam hung in the balance and there was no safety or security for Muslims anywhere. But afterwards in fulfilment of this prophecy they were given most fertile and beautiful countries to rule. They had the choicest of fruits to eat and they lived in gardens beneath which streams flowed. The Holy Prophet is reported to have said, "The Nile and the Euphrates are two of the streams of Paradise" (Muslim, ch. Al-Jannah). So it is clear that the Holy Prophet and his Companions knew that they were promised 'gardens' not only in the next life but in this world also and that they also knew that by 'gardens' in this life were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when Arab chiefs with their respective claims presented themselves before him and offered their services, he asked them to which of "the two promised lands," Mesopotamia or Syria, they would like to go. This shows that the Companions of the Holy Prophet knew and understood that the 'gardens' promised them in the Quran were the rich provinces of the Persian Empire and of Syria and Egypt. The prophecy was literally fulfilled. When Persia was conquered, bracelets of gold and pearl and silken garments formed part of the booty. These things were distributed among the Muslims and Suraqah, a companion of the Holy Prophet, was made by ‘Umar to wear the bracelets of gold which the kings of Persia used to wear on special State occasions. Thus was fulfilled another prophecy of the Holy Prophet according to which he is reported to have once said to Suraqah, "How would you feel when you will be made to wear the golden bracelets of Chosroes (Al-Khasa’isul-Kubra, vol. II, p. 113).
a
18:32; 35:34; 76:22.
b
76:13.
a
18:32; 35:34; 76:22.
b
76:13.
2456
Commentary:
This verse refers to the believers, the second of the two classes of men referred to in v. 20 above. The first class of men—the disbelievers, have been referred to in vv. 20-23 above.
The verse embodies a prophecy which met with remarkable fulfilment. It was made at a time when the very fate of Islam hung in the balance and there was no safety or security for Muslims anywhere. But afterwards in fulfilment of this prophecy they were given most fertile and beautiful countries to rule. They had the choicest of fruits to eat and they lived in gardens beneath which streams flowed. The Holy Prophet is reported to have said, "The Nile and the Euphrates are two of the streams of Paradise" (Muslim, ch. Al-Jannah). So it is clear that the Holy Prophet and his Companions knew that they were promised 'gardens' not only in the next life but in this world also and that they also knew that by 'gardens' in this life were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when Arab chiefs with their respective claims presented themselves before him and offered their services, he asked them to which of "the two promised lands," Mesopotamia or Syria, they would like to go. This shows that the Companions of the Holy Prophet knew and understood that the 'gardens' promised them in the Quran were the rich provinces of the Persian Empire and of Syria and Egypt. The prophecy was literally fulfilled. When Persia was conquered, bracelets of gold and pearl and silken garments formed part of the booty. These things were distributed among the Muslims and Suraqah, a companion of the Holy Prophet, was made by ‘Umar to wear the bracelets of gold which the kings of Persia used to wear on special State occasions. Thus was fulfilled another prophecy of the Holy Prophet according to which he is reported to have once said to Suraqah, "How would you feel when you will be made to wear the golden bracelets of Chosroes (Al-Khasa’isul-Kubra, vol. II, p. 113).
c
18:32; 35:34; 76:22.
d
76:13.
1942
The Holy Prophet is reported to have said, 'The Nile and the Euphrates are two of the streams of Paradise' (Muslim, ch. al-Jannah). The Holy Prophet and his Companions knew that they were promised "gardens" not only in the next life but in this world also and they also knew that by "gardens" in this world were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the Eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when some Arab chiefs presented themselves before him and offered their services, he asked them to which of "the two promised lands" (Mesopotamia or Syria) they would like to go. The prophecy was literally fulfilled when ‘Umar asked Suraqah bin Malik to wear the bracelets of gold which the Kings of Iran used to wear on special State ceremonies.
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فَیُدۡخِلُہُمۡ رَبُّہُمۡ فِیۡ رَحۡمَتِہٖ ۚ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡمُبِیۡنُ
83:23.
83:23.
83:23.
d
83:23.
c
83:23.
b
83:23.
وَیُدۡخِلُہُمُ الۡجَنَّۃَ عَرَّفَہَا لَہُمۡ
3:196; 9:111.
3:196; 9:111.
The believers had a foretaste of the blessings of Paradise in this life in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Qur’an as having been promised to them in the next world. Or the verse may mean that the believers had a spiritual foretaste of "the Garden" because they saw with their own eyes the promise made to them in the Qur’an about Paradise being fulfilled in this very life.
3:196; 9:111.
Important Words:
عرف (made known) is transitive verb from عرف(‘arafa) which means, he knew it or became acquainted with it; he knew it by means of one of the senses and also by mental perception. عرفه الامر (‘arrafa) means, he acquainted him with the affair. عرف also means, rendering a thing fragrant, and adorning, decorating or embellishing it (Lane).
Commentary:
The verse means that the Muslims slain in the way of Allah will be admitted into gardens of Paradise of which they had a foretaste in the present life. They had a foretaste of them in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Quran as having been promised to them in the next world. Or the verse may signify that Muslims had a spiritual foretaste of "the Garden" because they saw with their own eyes promises, made to them in the Quran about Paradise, being fulfilled in this very life.
a
3:196; 9:111.
a
3:196; 9:111.
3793
Important Words:
عرف (made known) is transitive verb from عرف(‘arafa) which means, he knew it or became acquainted with it; he knew it by means of one of the senses and also by mental perception. عرفه الامر (‘arrafa) means, he acquainted him with the affair. عرف also means, rendering a thing fragrant, and adorning, decorating or embellishing it (Lane).
Commentary:
The verse means that the Muslims slain in the way of Allah will be admitted into gardens of Paradise of which they had a foretaste in the present life. They had a foretaste of them in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Quran as having been promised to them in the next world. Or the verse may signify that Muslims had a spiritual foretaste of "the Garden" because they saw with their own eyes promises, made to them in the Quran about Paradise, being fulfilled in this very life.
a
3:196; 9:111.
2743
The believers had a foretaste of the blessings of Paradise in this life in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Qur’an as having been promised to them in the next world. Or the verse may mean that the believers had a spiritual foretaste of "the Garden" because they saw with their own eyes the promise made to them in the Qur’an about Paradise being fulfilled in this very life.
اِنَّ اللّٰہَ یُدۡخِلُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۖ وَالَّذِیۡنَ کَفَرُوۡا یَتَمَتَّعُوۡنَ وَیَاۡکُلُوۡنَ کَمَا تَاۡکُلُ الۡاَنۡعٰمُ وَالنَّارُ مَثۡوًی لَّہُمۡ
14:31; 77:47.
14:31; 77:47.
Whereas believers eat to live in order to serve God and man, the disbelievers live to eat and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
14:24; 22:24; 29:10.
14:31; 15:4; 77:47.
Commentary:
The believers make use of the things of the world and eat and drink as do the disbelievers, but whereas the former eat to live in order to serve God and man, the latter live to eat, drink, and be merry, and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
c
14:31; 77:47.
a
14:24; 22:24; 29:10.
b
14:31; 15:4; 77:47.
3797
Commentary:
The believers make use of the things of the world and eat and drink as do the disbelievers, but whereas the former eat to live in order to serve God and man, the latter live to eat, drink, and be merry, and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
b
14:31; 77:47.
2746
Whereas believers eat to live in order to serve God and man, the disbelievers live to eat and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
لَّا تَجِدُ قَوۡمًا یُّؤۡمِنُوۡنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ یُوَآدُّوۡنَ مَنۡ حَآدَّ اللّٰہَ وَرَسُوۡلَہٗ وَلَوۡ کَانُوۡۤا اٰبَآءَہُمۡ اَوۡ اَبۡنَآءَہُمۡ اَوۡ اِخۡوٰنَہُمۡ اَوۡ عَشِیۡرَتَہُمۡ ۚ اُولٰٓئِکَ کَتَبَ فِیۡ قُلُوۡبِہِمُ الۡاِیۡمٰنَ وَاَیَّدَہُمۡ بِرُوۡحٍ مِّنۡہُ ۖ وَیُدۡخِلُہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ۚ رَضِیَ اللّٰہُ عَنۡہُمۡ وَرَضُوۡا عَنۡہُ ۚ اُولٰٓئِکَ حِزۡبُ اللّٰہِ ۚ اَلَاۤ اِنَّ حِزۡبَ اللّٰہِ ہُمُ الۡمُفۡلِحُوۡنَ
3:29; 4:145; 9:23.
5:120; 9:100; 98:9.
信者和不信者之间显然不可能有真挚而诚恳的友谊或亲密的关系。两者的理想、原则和宗教信仰南辕北辙, 不存在真正亲密的关系所必不可少的共同兴趣, 那么, 就不能要求信者跟不信者保持亲密无间的关系。笃信安拉之情超越所有其他束缚, 甚至血缘关系。这节经文似有广泛性, 但特别适用于与穆斯林作战的不信者。
5:120; 9:100; 98:9.
3:29; 4:145; 9:23.
Obviously, there could be no true or sincere friendship or relationship of love between the believers and the disbelievers. The ideals, principles and religious beliefs of the two being poles apart, and the community of interests which is the sine qua non of real intimate relationship being non-existent, believers are required not to have intimate and affectionate friendship with disbelievers. The bonds of Faith transcend all other bonds, even the close ties of blood. The verse seems to be of general application. But it applies specially to disbelievers who are at war with Muslims.
3:29; 4:145; 9:23.
5:120; 9:100; 98:9.
Commentary:
Obviously, there could be no true or sincere friendship or relationship of love between the Faithful and the disbelievers. The ideals, principles, and religious beliefs of the two being poles apart and the community of interest which is the sine qua non of intimate relationship being non-existent, the verse requires believers not to have intimate, loving and affectionate friendship with disbelievers. The bond of belief transcends all other bonds even the close ties of blood. The verse seems to have a general application. But it applies specially to disbelievers who are at war with Muslims. See also 60:10. The word, "Allah is well-pleased with them" constitute a Divine certificate of honour that is bestowed upon the Faithful who prefer God and His Messengers to all worldly connections, even very near blood relationships.
a
3:29; 4:145; 9:23.
b
5:120; 9:100; 98:9.
1408
信者和不信者之间显然不可能有真挚而诚恳的友谊或亲密的关系。两者的理想、原则和宗教信仰南辕北辙, 不存在真正亲密的关系所必不可少的共同兴趣, 那么, 就不能要求信者跟不信者保持亲密无间的关系。笃信安拉之情超越所有其他束缚, 甚至血缘关系。这节经文似有广泛性, 但特别适用于与穆斯林作战的不信者。
a
3:29; 4:145; 9:23.
b
5:120; 9:100; 98:9.
4188
Commentary:
Obviously, there could be no true or sincere friendship or relationship of love between the Faithful and the disbelievers. The ideals, principles, and religious beliefs of the two being poles apart and the community of interest which is the sine qua non of intimate relationship being non-existent, the verse requires believers not to have intimate, loving and affectionate friendship with disbelievers. The bond of belief transcends all other bonds even the close ties of blood. The verse seems to have a general application. But it applies specially to disbelievers who are at war with Muslims. See also 60:10. The word, "Allah is well-pleased with them" constitute a Divine certificate of honour that is bestowed upon the Faithful who prefer God and His Messengers to all worldly connections, even very near blood relationships.
a
5:120; 9:100; 98:9.
c
3:29; 4:145; 9:23.
3014
Obviously, there could be no true or sincere friendship or relationship of love between the believers and the disbelievers. The ideals, principles and religious beliefs of the two being poles apart, and the community of interests which is the sine qua non of real intimate relationship being non-existent, believers are required not to have intimate and affectionate friendship with disbelievers. The bonds of Faith transcend all other bonds, even the close ties of blood. The verse seems to be of general application. But it applies specially to disbelievers who are at war with Muslims.
یُدۡخِلُ مَنۡ یَّشَآءُ فِیۡ رَحۡمَتِہٖ ۚ وَالظّٰلِمِیۡنَ اَعَدَّ لَہُمۡ عَذَابًا اَلِیۡمًۢا
48:26.
Besides the meaning given in the text, the verse may mean: (1) It is God’s wish that you should exercise your will to take a way unto your Lord and so be admitted into His mercy. (2) You cannot take the way unto your Lord unless you subordinate and conform your will to the Will of God. (3) You should have subordinated your will to the Will of God, but you seem not to have done so.
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into His mercy by obeying Divine commandments.
48:26.
Commentary:
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into God’s mercy by obeying Divine commandments; من being the subject of the verb یشاء.
g
48:26.
1555
这节经文除了本文的意义之外还意味着: (1) 这是安拉的愿望, 要你用自己的意志接近你的养主, 以便进入他的仁慈中。(2) 你无法接近你的养主, 除非你服从并使你的意志符合安拉的意志。(3) 你本该使你的意志符合安拉的意志, 但你似乎做得不够。
d
48:26.
4498
Commentary:
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into God’s mercy by obeying Divine commandments; من being the subject of the verb یشاء.
e
48:26.
3202
Besides the meaning given in the text, the verse may mean: (1) It is God’s wish that you should exercise your will to take a way unto your Lord and so be admitted into His mercy. (2) You cannot take the way unto your Lord unless you subordinate and conform your will to the Will of God. (3) You should have subordinated your will to the Will of God, but you seem not to have done so.
3203
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into His mercy by obeying Divine commandments.