اَحۡمِلُ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "اَحۡمِلُ".
- carrying
- I can mount you
Occurrences in Quran
Found 2 verses containing "اَحۡمِلُ".
وَلَا عَلَی الَّذِیۡنَ اِذَا مَاۤ اَتَوۡکَ لِتَحۡمِلَہُمۡ قُلۡتَ لَاۤ اَجِدُ مَاۤ اَحۡمِلُکُمۡ عَلَیۡہِ تَوَلَّوۡا وَّاَعۡیُنُہُمۡ تَفِیۡضُ مِنَ الدَّمۡعِ حَزَنًا اَلَّا یَجِدُوۡا مَا یُنۡفِقُوۡنَ
حدیثوں میں ان لوگوں کی روایت آتی ہے۔ کہ خدا کی قسم ہم سواری مانگنے نہیں گئے تھے‘ بلکہ ہماری مراد چپلیوں سے تھی۔ جن کو پاؤں میں ڈال کر ہم تپتی ہوئی پتھریلی زمین پر چل سکیں۔ قرآن کریم کے الفاظ بھی اسے برداشت کرتے ہیں۔ کیونکہ ان کا لفظی ترجمہ یہی ہے کہ ہمیں وہ چیز دے جس کے اوپر کھڑے ہو کر ہم مقام جہاد تک پہنچ سکیں۔ اور اس سے مراد جوتی یا چپلی ہو سکتی ہے وہ وقت ایسا تنگی کا تھا کہ رسول کریم صلی اللہ علیہ وسلم سب مجاہدین کوجوتیاں یا چپلیاں تک مہیا نہیں کر سکتے تھے۔ (فتح البیان)
The verse is general in its application but the persons particularly referred to were seven poor Muslims who were extremely desirous of going to Jihad but did not possess the means and wherewithal to fulfil the wish of their hearts.
Commentary:
The verse is general in its application, but the persons particularly referred to were seven poor Muslims who were extremely desirous of going to jihad but did not possess the means and the wherewithal to fulfil the wish of their hearts. These men came to the Holy Prophet, begging him to provide them with conveyance so that they might go forth with him. On being told by the Holy Prophet that he was unable to grant their request, they were sorely grieved and went away with their eyes full of tears. It is said that after they had gone, the Holy Prophet was offered three camels by ‘Uthman and four by other Muslims and these he gave to the seven men. The Quran mentions this incident in order to contrast the faith and sincerity of these poor Muslims with the insincerity of those who proffered lame and false excuses and asked to be allowed to stay behind, although they possessed all the means to go. It also appears from this verse that all those who remained behind at Medina were not hypocrites but that among them there were also true and sincere Muslims who could not go because they did not possess the means to do so.
1
حدیثوں میں ان لوگوں کی روایت آتی ہے۔ کہ خدا کی قسم ہم سواری مانگنے نہیں گئے تھے‘ بلکہ ہماری مراد چپلیوں سے تھی۔ جن کو پاؤں میں ڈال کر ہم تپتی ہوئی پتھریلی زمین پر چل سکیں۔ قرآن کریم کے الفاظ بھی اسے برداشت کرتے ہیں۔ کیونکہ ان کا لفظی ترجمہ یہی ہے کہ ہمیں وہ چیز دے جس کے اوپر کھڑے ہو کر ہم مقام جہاد تک پہنچ سکیں۔ اور اس سے مراد جوتی یا چپلی ہو سکتی ہے وہ وقت ایسا تنگی کا تھا کہ رسول کریم صلی اللہ علیہ وسلم سب مجاہدین کوجوتیاں یا چپلیاں تک مہیا نہیں کر سکتے تھے۔ (فتح البیان)
1242
Commentary:
The verse is general in its application, but the persons particularly referred to were seven poor Muslims who were extremely desirous of going to jihad but did not possess the means and the wherewithal to fulfil the wish of their hearts. These men came to the Holy Prophet, begging him to provide them with conveyance so that they might go forth with him. On being told by the Holy Prophet that he was unable to grant their request, they were sorely grieved and went away with their eyes full of tears. It is said that after they had gone, the Holy Prophet was offered three camels by ‘Uthman and four by other Muslims and these he gave to the seven men. The Quran mentions this incident in order to contrast the faith and sincerity of these poor Muslims with the insincerity of those who proffered lame and false excuses and asked to be allowed to stay behind, although they possessed all the means to go. It also appears from this verse that all those who remained behind at Medina were not hypocrites but that among them there were also true and sincere Muslims who could not go because they did not possess the means to do so.
1208
The verse is general in its application but the persons particularly referred to were seven poor Muslims who were extremely desirous of going to Jihad but did not possess the means and wherewithal to fulfil the wish of their hearts.
وَدَخَلَ مَعَہُ السِّجۡنَ فَتَیَانِ ۖ قَالَ اَحَدُہُمَاۤ اِنِّیۡۤ اَرٰٮنِیۡۤ اَعۡصِرُ خَمۡرًا ۖ وَّقَالَ الۡاٰخَرُ اِنِّیۡۤ اَرٰٮنِیۡۤ اَحۡمِلُ فَوۡقَ رَاۡسِیۡ خُبۡزًا تَاۡکُلُ الطَّیۡرُ مِنۡہُ ۖ نَبِّئۡنَا بِتَاۡوِیۡلِہٖۤ ۖ اِنَّا نَرٰٮکَ مِنَ الۡمُحۡسِنِیۡنَ
For the dreams of the butler and the baker see Gen. ch. 40.
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1540
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1382
For the dreams of the butler and the baker see Gen. ch. 40.