اَمَرۡ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "اَمَرۡ".
- I commanded thee
- We address Our commandment to
- command them
- Thou didst command me
Occurrences in Quran
Found 4 verses containing "اَمَرۡ".
مَا قُلۡتُ لَہُمۡ اِلَّا مَاۤ اَمَرۡتَنِیۡ بِہٖۤ اَنِ اعۡبُدُوا اللّٰہَ رَبِّیۡ وَرَبَّکُمۡ ۚ وَکُنۡتُ عَلَیۡہِمۡ شَہِیۡدًا مَّا دُمۡتُ فِیۡہِمۡ ۖ فَلَمَّا تَوَفَّیۡتَنِیۡ کُنۡتَ اَنۡتَ الرَّقِیۡبَ عَلَیۡہِمۡ ۚ وَاَنۡتَ عَلٰی کُلِّ شَیۡءٍ شَہِیۡدٌ
5:73; 19:37.
3:57.
伊撒教导人们只崇拜一个安拉。(«马太» 4:10 和 «路加» 4:8)
在伊撒活着的时候, 他仔细地监督着他的追随者, 注意他们不偏离正道, 但他不知道在他死后他们如何作为以及他们信奉什么虚假的教义。如今, 由于他的追随者入了歧途, 可以确定地说, 这是伊撒死后发生的事, 因为, 正像这节经文指出的那样, 在伊撒死后他才被作为崇拜对象来崇拜的。同样地, 这节经文谈及伊撒全然不知他的追随者在他离开了他们之后会把他和他的母亲作为两个神来看待。这证明伊撒不再会回到这个世界上来。因为, 假如他会回来而且亲眼看到他的追随者已腐败并且把他神化, 他不能以不知道他们已把他神化为借口。如果他是这样的话, 他以不知道为借口的回答等于是一个十足的谎话。这节经文因此确实证明, 伊撒是死了, 他再也不回到这个世界上来了。此外, 根据他的一句众所周知的话, 穆圣在复活日将说伊撒在看见他的一些追随者被带入火狱时, 在这里所说的同样的话。这就进一步证实伊撒像穆圣那样已经死了。
3:57.
5:73; 19:37.
Jesus taught the worship of one God alone (Matt. 4:10 & Luke, 4: 8).
As long as Jesus was alive, he kept a careful watch over his followers and saw to it that they did not deviate from the right path, but he did not know how they behaved and what false doctrines they held after his death. Now, as his followers have gone astray, it conclusively follows that Jesus is dead, for, as the verse points out, it was after his death that he was to be worshipped as God. Similarly, the fact that this verse speaks of Jesus as expressing ignorance that his followers took him and his mother for two gods after he had left them, proves that he is not to come back to this world. For, if he were to come back and see with his own eyes that his followers had become corrupt and had deified him he could not plead ignorance of his deification by them. If he would do so, his answer pleading his ignorance would amount to a veritable lie. The verse thus positively proves that Jesus is dead and that he will never come back to this world. Moreover, according to a well-known saying of his, the Holy Prop
See {424}.
5:73; 19:37.
3:56; 19:16.
Important Words:
توفیتنی (Thou didst cause me to die). See 2:235 & 3:56.
Commentary:
For the corroboration of the first sentence of this verse, i.e. the teaching of Jesus about the worship of God alone, see Matt. 4:10 & Luke 4: 8.
The latter portion of the verse conclusively proves two things: (1) that Jesus is dead and not alive, as supposed by most of present-day Muslims: (2) that he is not to return to this earth a second time in his own person. The inference is beyond any shadow of doubt. From the verse it is clear that no interval intervened between Jesus’ life on this earth and his death. As long as he was alive, he kept a careful watch over his follow-ers and saw to it that they did not deviate from the right path, but he did not know what occurred to them after his death. This shows: (1) that it was by death and not by his supposed ascension to heaven that Jesus became separated from his people, and (2) that it was only after his death that his people deified him. Now, as his followers have already gone astray, it definitely follows that Jesus is dead, for, as the verse points out, it was after his death that he began to be worshipped as God.
Similarly, the fact that this verse speaks of Jesus as expressing ignorance of his followers having taken him and his mother for gods after he had left them, proves that he is not to come back to this earth. For, if he were to come back to this earth and see with his own eyes the corruption of his followers, he could not express ignorance of his deification by his people. In that case, the answer of Jesus pleading his ignorance would amount to a veritable lie. Thus, the verse definitely and clearly proves that Jesus is dead and that he will never come back to this world. For a detailed discussion of the question of the death of Jesus and his non-ascension to heaven with his physical body, see 3:56 & 4:159.
b
5:73; 19:37.
c
3:57.
407
伊撒教导人们只崇拜一个安拉。(«马太» 4:10 和 «路加» 4:8)
408
在伊撒活着的时候, 他仔细地监督着他的追随者, 注意他们不偏离正道, 但他不知道在他死后他们如何作为以及他们信奉什么虚假的教义。如今, 由于他的追随者入了歧途, 可以确定地说, 这是伊撒死后发生的事, 因为, 正像这节经文指出的那样, 在伊撒死后他才被作为崇拜对象来崇拜的。同样地, 这节经文谈及伊撒全然不知他的追随者在他离开了他们之后会把他和他的母亲作为两个神来看待。这证明伊撒不再会回到这个世界上来。因为, 假如他会回来而且亲眼看到他的追随者已腐败并且把他神化, 他不能以不知道他们已把他神化为借口。如果他是这样的话, 他以不知道为借口的回答等于是一个十足的谎话。这节经文因此确实证明, 伊撒是死了, 他再也不回到这个世界上来了。此外, 根据他的一句众所周知的话, 穆圣在复活日将说伊撒在看见他的一些追随者被带入火狱时, 在这里所说的同样的话。这就进一步证实伊撒像穆圣那样已经死了。
a
5:73; 19:37.
b
3:56; 19:16.
745
Important Words:
توفیتنی (Thou didst cause me to die). See 2:235 & 3:56.
Commentary:
For the corroboration of the first sentence of this verse, i.e. the teaching of Jesus about the worship of God alone, see Matt. 4:10 & Luke 4: 8.
The latter portion of the verse conclusively proves two things: (1) that Jesus is dead and not alive, as supposed by most of present-day Muslims: (2) that he is not to return to this earth a second time in his own person. The inference is beyond any shadow of doubt. From the verse it is clear that no interval intervened between Jesus’ life on this earth and his death. As long as he was alive, he kept a careful watch over his follow-ers and saw to it that they did not deviate from the right path, but he did not know what occurred to them after his death. This shows: (1) that it was by death and not by his supposed ascension to heaven that Jesus became separated from his people, and (2) that it was only after his death that his people deified him. Now, as his followers have already gone astray, it definitely follows that Jesus is dead, for, as the verse points out, it was after his death that he began to be worshipped as God.
Similarly, the fact that this verse speaks of Jesus as expressing ignorance of his followers having taken him and his mother for gods after he had left them, proves that he is not to come back to this earth. For, if he were to come back to this earth and see with his own eyes the corruption of his followers, he could not express ignorance of his deification by his people. In that case, the answer of Jesus pleading his ignorance would amount to a veritable lie. Thus, the verse definitely and clearly proves that Jesus is dead and that he will never come back to this world. For a detailed discussion of the question of the death of Jesus and his non-ascension to heaven with his physical body, see 3:56 & 4:159.
a
3:57.
b
5:73; 19:37.
813
Jesus taught the worship of one God alone (Matt. 4:10 & Luke, 4: 8).
814
As long as Jesus was alive, he kept a careful watch over his followers and saw to it that they did not deviate from the right path, but he did not know how they behaved and what false doctrines they held after his death. Now, as his followers have gone astray, it conclusively follows that Jesus is dead, for, as the verse points out, it was after his death that he was to be worshipped as God. Similarly, the fact that this verse speaks of Jesus as expressing ignorance that his followers took him and his mother for two gods after he had left them, proves that he is not to come back to this world. For, if he were to come back and see with his own eyes that his followers had become corrupt and had deified him he could not plead ignorance of his deification by them. If he would do so, his answer pleading his ignorance would amount to a veritable lie. The verse thus positively proves that Jesus is dead and that he will never come back to this world. Moreover, according to a well-known saying of his, the Holy Prop
815
See {424}.
قَالَ مَا مَنَعَکَ اَلَّا تَسۡجُدَ اِذۡ اَمَرۡتُکَ ۖ قَالَ اَنَا۠ خَیۡرٌ مِّنۡہُ خَلَقۡتَنِیۡ مِنۡ نَّارٍ وَّخَلَقۡتَہٗ مِنۡ طِیۡنٍ
حکم براہِ راست فرشتوں کو تھا۔ مگر جب آفیسر کو حکم دیا جائے تو ماتحت اس میں شامل ہوتے ہیں۔ قرآن کریم میں بہت دفعہ ذکر رسول کریم صلی اللہ علیہ وسلم کا ہوتا ہے مگر مراد آپ کے اتباع ہوتے ہیں‘ جیسا کہ فرمایا کہ جب تیری زندگی میں تیرے ماں باپ بوڑھے ہو جائیں تو انہیں اُف تک نہ کہو۔ حالانکہ آپ یتیم تھے۔ پس مراد آپ کے اتباع ہیں آپ نہیں۔
عربی زبان میں کبھی لا زائدہ بھی ہوتا ہے۔
یعنی گیلی مٹی کی طرح آدمی مختلف اخلاق میں ڈھالا جا سکتا ہے۔ اور چاہے تو بالا طاقت کا مطیع بھی ہو سکتا ہے مگر میری فطرت میں تو نے ناری صفت رکھی ہے‘ اس لئے میں کسی کا مطیع نہیں بن سکتا۔ عربی کا محاورہ ہے خُلِقَ مِنْ عَجَلٍ جس کے معنے یہ نہیں کہ جلدی کوئی مادہ ہے جس سے انسان پیدا کیا گیا ہے۔ بلکہ مراد یہ ہے کہ انسان کی فطرت میں جلد بازی کا مادہ ہے۔ اسی طرح اس آیت سے یہ مرادنہیں کہ آدمی مٹی سے پیدا کیے گئے ہیں اور شیطان آگ سے‘ بلکہ یہ مراد ہے کہ انسان کی فطرت میں یہ بات پائی جاتی ہے کہ وہ مختلف حالات میں ان کے مطابق ڈھل جاتا ہے اور شیطان کی فطرت میں آگ جیسا مادہ ہے اور و
15:33-34; 38:76-77.
What is represented in the present verse as a dialogue between God and Iblis does not necessarily mean that an exchange of words did actually take place. The words may only depict a state of things, a picture of the conditions that came into existence as a result of the refusal of Iblis to submit to Adam. See also {61}.
For an explanation of the word "clay" see {420A}.
15:33-34; 38:76-77.
Commentary:
What is represented in the present verse as a dialogue between God and Iblis does not necessarily show that an exchange of words actually took place between the two. The words may only depict a state of things, a picture of the conditions that came into existence as a result of the refusal of Iblis to submit to Adam. The verb قال (said) as shown under 2:31 and 2:34 does not always signify the actual uttering of words, being sometimes used to represent only a state of affairs.
For an explanation of the words "fire" and "clay" see 2:81 and 3:50.
c
15:33-34; 38:76-77.
478
这节经文所叙述的是安拉与伊布利司之间的一次对话, 但它并不一定意味着真的发生一次交谈。这些话可能只是描写事情的一种状态, 说明一种情况, 其结果是伊布利司拒绝顺从阿丹。(请参考脚注34A)
1
حکم براہِ راست فرشتوں کو تھا۔ مگر جب آفیسر کو حکم دیا جائے تو ماتحت اس میں شامل ہوتے ہیں۔ قرآن کریم میں بہت دفعہ ذکر رسول کریم صلی اللہ علیہ وسلم کا ہوتا ہے مگر مراد آپ کے اتباع ہوتے ہیں‘ جیسا کہ فرمایا کہ جب تیری زندگی میں تیرے ماں باپ بوڑھے ہو جائیں تو انہیں اُف تک نہ کہو۔ حالانکہ آپ یتیم تھے۔ پس مراد آپ کے اتباع ہیں آپ نہیں۔
2
عربی زبان میں کبھی لا زائدہ بھی ہوتا ہے۔
3
یعنی گیلی مٹی کی طرح آدمی مختلف اخلاق میں ڈھالا جا سکتا ہے۔ اور چاہے تو بالا طاقت کا مطیع بھی ہو سکتا ہے مگر میری فطرت میں تو نے ناری صفت رکھی ہے‘ اس لئے میں کسی کا مطیع نہیں بن سکتا۔ عربی کا محاورہ ہے خُلِقَ مِنْ عَجَلٍ جس کے معنے یہ نہیں کہ جلدی کوئی مادہ ہے جس سے انسان پیدا کیا گیا ہے۔ بلکہ مراد یہ ہے کہ انسان کی فطرت میں جلد بازی کا مادہ ہے۔ اسی طرح اس آیت سے یہ مرادنہیں کہ آدمی مٹی سے پیدا کیے گئے ہیں اور شیطان آگ سے‘ بلکہ یہ مراد ہے کہ انسان کی فطرت میں یہ بات پائی جاتی ہے کہ وہ مختلف حالات میں ان کے مطابق ڈھل جاتا ہے اور شیطان کی فطرت میں آگ جیسا مادہ ہے اور و
a
15:33-34; 38:76-77.
917
Commentary:
What is represented in the present verse as a dialogue between God and Iblis does not necessarily show that an exchange of words actually took place between the two. The words may only depict a state of things, a picture of the conditions that came into existence as a result of the refusal of Iblis to submit to Adam. The verb قال (said) as shown under 2:31 and 2:34 does not always signify the actual uttering of words, being sometimes used to represent only a state of affairs.
For an explanation of the words "fire" and "clay" see 2:81 and 3:50.
d
15:33-34; 38:76-77.
952
What is represented in the present verse as a dialogue between God and Iblis does not necessarily mean that an exchange of words did actually take place. The words may only depict a state of things, a picture of the conditions that came into existence as a result of the refusal of Iblis to submit to Adam. See also {61}.
953
For an explanation of the word "clay" see {420A}.
وَاِذَاۤ اَرَدۡنَاۤ اَنۡ نُّہۡلِکَ قَرۡیَۃً اَمَرۡنَا مُتۡرَفِیۡہَا فَفَسَقُوۡا فِیۡہَا فَحَقَّ عَلَیۡہَا الۡقَوۡلُ فَدَمَّرۡنٰہَا تَدۡمِیۡرًا
اس آیت کے بہت غلط معنے کیے جاتے ہیں لیکن حضرت ابن عباسؓ نے اس کا صحیح مفہوم نکالا ہے جس سے سب اعتراض دور ہو جاتے ہیں۔ (دیکھئے بحر محیط جلد۶ ص۱۷) ہم نے اسی کے مطابق ترجمہ کیا ہے۔
22:46; 28:59.
By Qaryah (township) is here meant the Mother-town, i.e. a town which serves as a metropolis or centre of culture and politics for other towns.
22:46; 28:59.
Important Words:
مترفیھا (its rebellious people). مترفis derived from ترف which means, he led a plentiful and pleasant or an easy life; or a life of ease and plenty; it (a plant or herbage) was or became luxuriant, flourishing and fresh by reason of plentiful irrigation. اترف means, he persevered or persisted in, or resolved upon transgression, wrongdoing, or deviation from the right way. They say اترفته النعمة i.e. wealth, or what God bestowed upon him, made him excessively disobedient or rebellious; or extravagant in acts of disobedience and in wrongdoing; or made him lead a life of ease and plenty. مترفtherefore means, one left to do what he wills; one enjoying a life of ease and plenty; luxurious or indulging himself largely in the pleasures or delights of the present life; one who is not prevented from enjoying himself; one whose means of subsistence are made ample or plentiful; one whom a life of ease and plenty or wealth causes to exult, or to exult excessively, and to behave insolently and ungratefully; one who magnifies himself; or behaves proudly, haughtily or insolently. The Quranic expression مترفیھا means, the worst of its chiefs; and the leaders in evil (Lane & Aqrab). See also 11:117.
Commentary:
Some critics of Islam have first translated this verse as "We command its rebellious inhabitants and they transgress therein" and then have made it a target for objection, saying that God Himself first commands the people to transgress and then punishes them for their transgression. The words of the verse do not justify this objection. The verse clearly states that disbelievers defied the commandments of God and as a result of their defiance and transgression they were destroyed. Elsewhere the Quran expressly says that it is only good deeds that God commands men to do. See 7:29 & 16:91.
The expression, We address our commandment to its rebellious people, should not be understood to mean that the command to obey was given only to one section of the people. It was given to all the people as the word مترف (lit. one who does what he pleases and is rebellious) comprises all sorts of disobedient and rebellious people, whether rich or poor. Even if the expression may appear to refer to only one class of people, according to Quranic style and diction, it applies to all peoples. Analogous expressions have been used in the Quran where a command intended for all people seems to have been addressed to one person only. In 38:76 the command to obey Adam was given to all the angels but it seems to have been addressed to Iblis only. See also 2:35.
By قریة (a township) is here meant the mother-town, a town which serves as a metropolis or centre of culture and politics for other towns.
a
22:46; 28:59.
708
这里 قَرْيَة (Qaryah, 城市) 的意思是城市之母, 也就是一个大都市或其他城市的文化和政治中心。
2
اس آیت کے بہت غلط معنے کیے جاتے ہیں لیکن حضرت ابن عباسؓ نے اس کا صحیح مفہوم نکالا ہے جس سے سب اعتراض دور ہو جاتے ہیں۔ (دیکھئے بحر محیط جلد۶ ص۱۷) ہم نے اسی کے مطابق ترجمہ کیا ہے۔
a
22:46; 28:59.
1946
Important Words:
مترفیھا (its rebellious people). مترفis derived from ترف which means, he led a plentiful and pleasant or an easy life; or a life of ease and plenty; it (a plant or herbage) was or became luxuriant, flourishing and fresh by reason of plentiful irrigation. اترف means, he persevered or persisted in, or resolved upon transgression, wrongdoing, or deviation from the right way. They say اترفته النعمة i.e. wealth, or what God bestowed upon him, made him excessively disobedient or rebellious; or extravagant in acts of disobedience and in wrongdoing; or made him lead a life of ease and plenty. مترفtherefore means, one left to do what he wills; one enjoying a life of ease and plenty; luxurious or indulging himself largely in the pleasures or delights of the present life; one who is not prevented from enjoying himself; one whose means of subsistence are made ample or plentiful; one whom a life of ease and plenty or wealth causes to exult, or to exult excessively, and to behave insolently and ungratefully; one who magnifies himself; or behaves proudly, haughtily or insolently. The Quranic expression مترفیھا means, the worst of its chiefs; and the leaders in evil (Lane & Aqrab). See also 11:117.
Commentary:
Some critics of Islam have first translated this verse as "We command its rebellious inhabitants and they transgress therein" and then have made it a target for objection, saying that God Himself first commands the people to transgress and then punishes them for their transgression. The words of the verse do not justify this objection. The verse clearly states that disbelievers defied the commandments of God and as a result of their defiance and transgression they were destroyed. Elsewhere the Quran expressly says that it is only good deeds that God commands men to do. See 7:29 & 16:91.
The expression, We address our commandment to its rebellious people, should not be understood to mean that the command to obey was given only to one section of the people. It was given to all the people as the word مترف (lit. one who does what he pleases and is rebellious) comprises all sorts of disobedient and rebellious people, whether rich or poor. Even if the expression may appear to refer to only one class of people, according to Quranic style and diction, it applies to all peoples. Analogous expressions have been used in the Quran where a command intended for all people seems to have been addressed to one person only. In 38:76 the command to obey Adam was given to all the angels but it seems to have been addressed to Iblis only. See also 2:35.
By قریة (a township) is here meant the mother-town, a town which serves as a metropolis or centre of culture and politics for other towns.
e
22:46; 28:59.
1603
By Qaryah (township) is here meant the Mother-town, i.e. a town which serves as a metropolis or centre of culture and politics for other towns.
۞ وَاَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ لَئِنۡ اَمَرۡتَہُمۡ لَیَخۡرُجُنَّ ۖ قُل لَّا تُقۡسِمُوۡا ۖ طَاعَۃٌ مَّعۡرُوۡفَۃٌ ۚ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
5:93; 64:13.
5:93; 64:13.
5:93; 64:13.
Important Words:
جھد أیمانھم (their strongest oaths). جھد means, he strove or laboured; he exerted himself; he employed himself vigorously or with energy; he took extraordinary pains. جھد فی الامر means, he did his utmost or used his utmost power in prosecuting the affair. جھد (jahdun) means, utmost power or ability or extraordinary painstaking, etc. جھد أیمانھم means, the most solemn; strongest or most forcible or energetic oaths (Lane & Aqrab).
b
5:93; 64:13.
b
5:93; 64:13.
2629
Important Words:
جھد أیمانھم (their strongest oaths). جھد means, he strove or laboured; he exerted himself; he employed himself vigorously or with energy; he took extraordinary pains. جھد فی الامر means, he did his utmost or used his utmost power in prosecuting the affair. جھد (jahdun) means, utmost power or ability or extraordinary painstaking, etc. جھد أیمانھم means, the most solemn; strongest or most forcible or energetic oaths (Lane & Aqrab).
b
5:93; 64:13.