اَکُ
Appears 28 times in Quran
Derived Words (15)
Words derived from the stem "اَکُ".
- I am
- I shall be
- brought you into being
- He created you
- He raised you
- produced you
- raised you up
- Are your disbelievers
- be
- being
- have I been
- and be
- I shall not be
- He brought you into being
- since I was not present with them
- and assigned you an abode
- I shall surely be
- I would then be
Occurrences in Quran
Found 28 verses containing "اَکُ".
وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖۤ اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تَذۡبَحُوۡا بَقَرَۃً ۖ قَالُوۡۤا اَتَتَّخِذُنَا ہُزُوًا ۖ قَالَ اَعُوۡذُ بِاللّٰہِ اَنۡ اَکُوۡنَ مِنَ الۡجٰہِلِیۡنَ
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
4
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
74
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
فَبَعَثَ اللّٰہُ غُرَابًا یَّبۡحَثُ فِی الۡاَرۡضِ لِیُرِیَہٗ کَیۡفَ یُوٰرِیۡ سَوۡءَۃَ اَخِیۡہِ ۚ قَالَ یٰوَیۡلَتٰۤی اَعَجَزۡتُ اَنۡ اَکُوۡنَ مِثۡلَ ہٰذَا الۡغُرَابِ فَاُوٰرِیَ سَوۡءَۃَ اَخِیۡ ۖ فَاَصۡبَحَ مِنَ النّٰدِمِیۡنَ
یعنی اتفاقاً ایک کوّا آگیا اور اس نے دوسرے کوّے کی لاش دیکھی اور پنجوں اور چونچ سے مٹی کرید کر اس پر ڈال دی اس پر قاتل بھائی کے دل میں جوش محبت پیدا ہوا اور اس نے یہ کہا۔ خداتعالیٰ کے کوّا بھیجنے سے مراد یہی ہے کہ اس کے عام قانون کے ماتحت ایک کوّا اڑتا ہوا وہاں پہنچ گیا۔
عربی کا محاورہ ہے کہ حسرت اور افسوس کے وقت یہ الفاظ کہتے ہیں۔
Commentators differ as to whether the incident of the raven did actually happen or it is only a parable. It is not improbable that an incident of this nature might have actually occurred. Study of the ways and habits of birds has led to many useful discoveries. See Gen. 4:1-15; and 'The Jerusalem Targum.'
Commentary:
Commentators differ as to whether the incident of the raven mentioned in the present verse was an actual fact or whether it is merely meant as a parable. It is not at all improbable that an incident of this nature might have actually occurred. The study of the ways and habits of birds has led to many useful discoveries. For the Biblical story of the two sons of Adam see Gen. 4:1-15 also the Jerusalem Targum.
4
یعنی اتفاقاً ایک کوّا آگیا اور اس نے دوسرے کوّے کی لاش دیکھی اور پنجوں اور چونچ سے مٹی کرید کر اس پر ڈال دی اس پر قاتل بھائی کے دل میں جوش محبت پیدا ہوا اور اس نے یہ کہا۔ خداتعالیٰ کے کوّا بھیجنے سے مراد یہی ہے کہ اس کے عام قانون کے ماتحت ایک کوّا اڑتا ہوا وہاں پہنچ گیا۔
5
عربی کا محاورہ ہے کہ حسرت اور افسوس کے وقت یہ الفاظ کہتے ہیں۔
667
Commentary:
Commentators differ as to whether the incident of the raven mentioned in the present verse was an actual fact or whether it is merely meant as a parable. It is not at all improbable that an incident of this nature might have actually occurred. The study of the ways and habits of birds has led to many useful discoveries. For the Biblical story of the two sons of Adam see Gen. 4:1-15 also the Jerusalem Targum.
739
Commentators differ as to whether the incident of the raven did actually happen or it is only a parable. It is not improbable that an incident of this nature might have actually occurred. Study of the ways and habits of birds has led to many useful discoveries. See Gen. 4:1-15; and 'The Jerusalem Targum.'
وَاِنَّ مِنۡکُمۡ لَمَنۡ لَّیُبَطِّئَنَّ فَاِنۡ اَصٰبَتۡکُمۡ مُّصِیۡبَۃٌ قَالَ قَدۡ اَنۡعَمَ اللّٰہُ عَلَیَّ اِذۡ لَمۡ اَکُنۡ مَّعَہُمۡ شَہِیۡدًا
The verse refers to Hypocrites or the internal enemies of Islam and mentions their two prominent traits.
Important Words:
لیبطئن (tarries behind) is derived from بطؤ meaning, he was or became slow, late or backward. بطأ means, it made him slow, late or backward. But بطأ is also used intransitively, as in the tradition من بطأبه عمله i.e. he whom his evil deeds hold back (lit. he whose evil deeds keep back along with him). So بطأ would mean, (1) he held back or tarried behind, and (2) he made others hold back and tarry behind (Aqrab, Lane, Mufradat & Kashshaf).
Commentary:
This verse refers to the internal enemies of Islam. It gives two characteristics of hypocrites: (1) they fail to march out with Muslims and are glad to do so; (2) they do not share with Muslims their joys and sorrows. They are more anxious about their own selves than about the success of Islam. If Muslims meet with trouble, they rejoice that they themselves escaped it by remaining behind, and exultingly remind Muslims of the advice which they gave them and by acting against which the Muslims came to grief, as they did after the Battle of Uhud.
It is worthy of note here that though in connection with the Battle of Uhud, the Holy Prophet himself was at first in favour of fighting the enemy by staying in Medina, he did not rebuke the Muslims when they suffered a reverse by telling them that they had met with a disaster by going against his wish. But the hypocrites did taunt the Muslims that they had suffered defeat by defying their advice. It is for this taunting that the hypocrites have been reprimanded in this verse, because such a course, if allowed, is calculated to prove detrimental to the cause of communal unity and concord.
544
Important Words:
لیبطئن (tarries behind) is derived from بطؤ meaning, he was or became slow, late or backward. بطأ means, it made him slow, late or backward. But بطأ is also used intransitively, as in the tradition من بطأبه عمله i.e. he whom his evil deeds hold back (lit. he whose evil deeds keep back along with him). So بطأ would mean, (1) he held back or tarried behind, and (2) he made others hold back and tarry behind (Aqrab, Lane, Mufradat & Kashshaf).
Commentary:
This verse refers to the internal enemies of Islam. It gives two characteristics of hypocrites: (1) they fail to march out with Muslims and are glad to do so; (2) they do not share with Muslims their joys and sorrows. They are more anxious about their own selves than about the success of Islam. If Muslims meet with trouble, they rejoice that they themselves escaped it by remaining behind, and exultingly remind Muslims of the advice which they gave them and by acting against which the Muslims came to grief, as they did after the Battle of Uhud.
It is worthy of note here that though in connection with the Battle of Uhud, the Holy Prophet himself was at first in favour of fighting the enemy by staying in Medina, he did not rebuke the Muslims when they suffered a reverse by telling them that they had met with a disaster by going against his wish. But the hypocrites did taunt the Muslims that they had suffered defeat by defying their advice. It is for this taunting that the hypocrites have been reprimanded in this verse, because such a course, if allowed, is calculated to prove detrimental to the cause of communal unity and concord.
632
The verse refers to Hypocrites or the internal enemies of Islam and mentions their two prominent traits.
قُلۡ اَغَیۡرَ اللّٰہِ اَتَّخِذُ وَلِیًّا فَاطِرِ السَّمٰوٰتِ وَالۡاَرۡضِ وَہُوَ یُطۡعِمُ وَلَا یُطۡعَمُ ۗ قُلۡ اِنِّیۡۤ اُمِرۡتُ اَنۡ اَکُوۡنَ اَوَّلَ مَنۡ اَسۡلَمَ ۖ وَلَا تَکُوۡنَنَّ مِنَ الۡمُشۡرِکِیۡنَ
12:102; 14:11; 35:2; 39:47.
20:133; 51:48-59.
6:164; 39:13.
The word Fatir when used about God means, the Originator or the Creator, or the Maker.
12:102; 14:11; 35:2; 39:47.
20:133; 51:58-59.
6:164; 39:13.
Important Words:
فاطر (Maker) is derived from فطر. They say فطره i.e. he clove or split or rent it; he created it or brought it into existence; or he originated it. فطر العجین means, he made the dough into bread without leavening it. افطر means, he broke the fast. انفطر and تفطر mean, it became cleft or split or rent. الفطرة means, the natural constitution with which a child is created. فاطر when used about God, means the Originator or the Creator or the Maker (Taj).
Commentary:
The question in the first part of the verse implies that, as God alone is the Maker of the heavens and the earth and as it is He alone Who feeds all without being fed by anybody, therefore there is none worthy of being taken as protector but He. None else is worthy of being worshipped as God.
The words, Who feeds, refute the Godhead of those lifeless objects which men have taken for gods. They admittedly feed none, but God feeds all; hence these objects are not worthy of being taken as God.
The words, is not fed, negate the Godhead of those living beings who have been deified by men. They stand in need of food, but God needs no food; hence they cannot be gods.
a
12:102; 14:11; 35:2; 39:47.
b
20:133; 51:48-59.
c
6:164; 39:13.
a
12:102; 14:11; 35:2; 39:47.
b
20:133; 51:58-59.
c
6:164; 39:13.
762
Important Words:
فاطر (Maker) is derived from فطر. They say فطره i.e. he clove or split or rent it; he created it or brought it into existence; or he originated it. فطر العجین means, he made the dough into bread without leavening it. افطر means, he broke the fast. انفطر and تفطر mean, it became cleft or split or rent. الفطرة means, the natural constitution with which a child is created. فاطر when used about God, means the Originator or the Creator or the Maker (Taj).
Commentary:
The question in the first part of the verse implies that, as God alone is the Maker of the heavens and the earth and as it is He alone Who feeds all without being fed by anybody, therefore there is none worthy of being taken as protector but He. None else is worthy of being worshipped as God.
The words, Who feeds, refute the Godhead of those lifeless objects which men have taken for gods. They admittedly feed none, but God feeds all; hence these objects are not worthy of being taken as God.
The words, is not fed, negate the Godhead of those living beings who have been deified by men. They stand in need of food, but God needs no food; hence they cannot be gods.
d
12:102; 14:11; 35:2; 39:47.
e
20:133; 51:48-59.
f
6:164; 39:13.
829
The word Fatir when used about God means, the Originator or the Creator, or the Maker.
فَلَمَّا رَاَ الۡقَمَرَ بَازِغًا قَالَ ہٰذَا رَبِّیۡ ۖ فَلَمَّاۤ اَفَلَ قَالَ لَئِنۡ لَّمۡ یَہۡدِنِیۡ رَبِّیۡ لَاَکُوۡنَنَّ مِنَ الۡقَوۡمِ الضَّآلِّیۡنَ
درحقیقت مفہوم یہ ہے کہ ہر سیّارہ کو دیکھ کر ابراہیمؑ نے اس کے خدا ہونے سے انکار کیا۔ چنانچہ آیت میں صاف لکھا ہے کہ اگر خداتعالیٰ مجھے پہلے سے ہدایت نہ دیتا تو میں گمراہ ہو جاتا۔ پس اس آیت نے شرک کا خیال آنے کی بھی نفی کر دی ہے اور ثابت کر دیا ہے کہ ابراہیمؑ کا کلام طنزیہ کلام تھا۔
Commentary:
See collective note under 6:80 below.
1
درحقیقت مفہوم یہ ہے کہ ہر سیّارہ کو دیکھ کر ابراہیمؑ نے اس کے خدا ہونے سے انکار کیا۔ چنانچہ آیت میں صاف لکھا ہے کہ اگر خداتعالیٰ مجھے پہلے سے ہدایت نہ دیتا تو میں گمراہ ہو جاتا۔ پس اس آیت نے شرک کا خیال آنے کی بھی نفی کر دی ہے اور ثابت کر دیا ہے کہ ابراہیمؑ کا کلام طنزیہ کلام تھا۔
823
Commentary:
See collective note under 6:80 below.
وَہُوَ الَّذِیۡۤ اَنۡشَاَکُمۡ مِّنۡ نَّفۡسٍ وّٰحِدَۃٍ فَمُسۡتَقَرٌّ وَّمُسۡتَوۡدَعٌ ۗ قَدۡ فَصَّلۡنَا الۡاٰیٰتِ لِقَوۡمٍ یَّفۡقَہُوۡنَ
4:2; 7:190; 39:7.
11:7.
مُسْتَقَرّ (Mustaqarr) 意指这个世界上的生命而 مُسْتَوْدَعْ Mustauda) 意指死后的生命, 或者前一单词意指死亡与复生之间的那段时间, 而后一个单词意指复生后的生命。这节经文意指, 安拉从 “一个人” 滋生出人类时, 他不可能没有目的。他创造并滋生人类的伟大目的是, 不仅他为他们固定了在这个世界上暂时的寓所, 而且在死后为他们固定了一个永恒的住处 (生命), 那里正直的人会见到他们的养主--------真是一个崇高的目的, 他们只有在安拉派遣的使者的引导之下才能上升到这个目的地。
عارضی ٹھہرنے کی جگہ قبر ہے اور لمبے عرصہ تک رہنے کی جگہ بعثتِ اموات کے بعد کی زندگی ہے یا مستقراس دنیا کی زندگی ہے جو چھوٹی ہے اور لمبے عرصہ کی زندگی مابعدالموت زندگی ہے۔
4:3; 7:190; 39:7.
11:7.
Mustaqarr signifies the life of this world and Mustauda‘ the life after death, or the former word signifies the span between death and Resurrection and the latter the life after Resurrection. The verse signifies that when God has multiplied humanity out of "a single soul," it could not have been without a purpose. The great object for which He has created and multiplied human beings is that He has appointed for them not only a period of residence on this earth but also an everlasting life beyond the grave where the righteous will meet their Lord—a lofty goal indeed to which they can only rise under the guidance of Divine Messengers.
4:3; 7:190; 39:7.
11:7.
Important Words:
انشأکم (has produced you). The word انشأ is derived from نشأ which means, he lived; he rose or became high or elevated; he grew up; it became produced or originated. انشأ means, he created, produced or originated; he raised or lifted (Lane).
مستقر (home) is derived from; قر which means he or it settled or became firm or fixed or established; or he or it remained or continued in a place; or he or it rested; or he or it became still or quiet or stationary. استقر gives the same meaning as above. It also means, it subsisted. مستقر means, place or time of settledness; or of permanence and continuance, i.e. home; also a resting place (Lane).
مستودع (lodging) is derived from ودع (wada‘a) or ودع (wadu‘a) which means, he or it became still, quiet or at rest. ودع الشیء(wada‘a) means, he left off the thing. ودع عندہ مالا means, he left the property with him as a deposit. ودعه (wadda‘a-hu) means, he bade him farewell; he forsook or deserted him. استودعه مالا means, he entrusted him with property for safe custody. مستودع means, a depository; a place of safety or security; womb or the part of the body in which the child lies before its birth (Lane & Aqrab).
Commentary:
The expressions مستقر (home) and مستودع (lodging) besides giving distinct and independent meanings are also sometimes used to give identical meanings, being interchangeable. The Quran says ونقر فی الارحام مانشاء i.e. And We cause what We will to remain in the wombs (22:6). Again it says ولکم فی الارض مستقر i.e. and for you there is an abode in the earth (2:37). From these two verses it appears that according to the Quran, "the womb" of the mother and "the earth", though places of temporary residence, are each a مستقر i.e. a resting-place or a home for men. Corresponding to these, "the womb" may be called a مستودع i.e. a lodging or a depository. The next world is truly a مستقر i.e. a home for man. In fact, these are really relative terms, the same place being both a مستقر and a مستودع in reference to different things. Again, a place may be called a مستقر(home) because one stays therein, and it may be called a مستودع (lodging) because it provides security.
The verse signifies that when God has multiplied humanity out of one individual, it could not be without a purpose. The great object for which He has created and multiplied human beings is that He has appointed for them not only a period of residence on this earth but also an everlasting life beyond the grave where the righteous will meet the Lord—a lofty goal to which they can rise under the guidance of Divine Messengers.
e
4:2; 7:190; 39:7.
f
11:7.
442
مُسْتَقَرّ (Mustaqarr) 意指这个世界上的生命而 مُسْتَوْدَعْ Mustauda) 意指死后的生命, 或者前一单词意指死亡与复生之间的那段时间, 而后一个单词意指复生后的生命。这节经文意指, 安拉从 “一个人” 滋生出人类时, 他不可能没有目的。他创造并滋生人类的伟大目的是, 不仅他为他们固定了在这个世界上暂时的寓所, 而且在死后为他们固定了一个永恒的住处 (生命), 那里正直的人会见到他们的养主--------真是一个崇高的目的, 他们只有在安拉派遣的使者的引导之下才能上升到这个目的地。
1
عارضی ٹھہرنے کی جگہ قبر ہے اور لمبے عرصہ تک رہنے کی جگہ بعثتِ اموات کے بعد کی زندگی ہے یا مستقراس دنیا کی زندگی ہے جو چھوٹی ہے اور لمبے عرصہ کی زندگی مابعدالموت زندگی ہے۔
b
4:3; 7:190; 39:7.
c
11:7.
841
Important Words:
انشأکم (has produced you). The word انشأ is derived from نشأ which means, he lived; he rose or became high or elevated; he grew up; it became produced or originated. انشأ means, he created, produced or originated; he raised or lifted (Lane).
مستقر (home) is derived from; قر which means he or it settled or became firm or fixed or established; or he or it remained or continued in a place; or he or it rested; or he or it became still or quiet or stationary. استقر gives the same meaning as above. It also means, it subsisted. مستقر means, place or time of settledness; or of permanence and continuance, i.e. home; also a resting place (Lane).
مستودع (lodging) is derived from ودع (wada‘a) or ودع (wadu‘a) which means, he or it became still, quiet or at rest. ودع الشیء(wada‘a) means, he left off the thing. ودع عندہ مالا means, he left the property with him as a deposit. ودعه (wadda‘a-hu) means, he bade him farewell; he forsook or deserted him. استودعه مالا means, he entrusted him with property for safe custody. مستودع means, a depository; a place of safety or security; womb or the part of the body in which the child lies before its birth (Lane & Aqrab).
Commentary:
The expressions مستقر (home) and مستودع (lodging) besides giving distinct and independent meanings are also sometimes used to give identical meanings, being interchangeable. The Quran says ونقر فی الارحام مانشاء i.e. And We cause what We will to remain in the wombs (22:6). Again it says ولکم فی الارض مستقر i.e. and for you there is an abode in the earth (2:37). From these two verses it appears that according to the Quran, "the womb" of the mother and "the earth", though places of temporary residence, are each a مستقر i.e. a resting-place or a home for men. Corresponding to these, "the womb" may be called a مستودع i.e. a lodging or a depository. The next world is truly a مستقر i.e. a home for man. In fact, these are really relative terms, the same place being both a مستقر and a مستودع in reference to different things. Again, a place may be called a مستقر(home) because one stays therein, and it may be called a مستودع (lodging) because it provides security.
The verse signifies that when God has multiplied humanity out of one individual, it could not be without a purpose. The great object for which He has created and multiplied human beings is that He has appointed for them not only a period of residence on this earth but also an everlasting life beyond the grave where the righteous will meet the Lord—a lofty goal to which they can rise under the guidance of Divine Messengers.
a
4:3; 7:190; 39:7.
b
11:7.
883
Mustaqarr signifies the life of this world and Mustauda‘ the life after death, or the former word signifies the span between death and Resurrection and the latter the life after Resurrection. The verse signifies that when God has multiplied humanity out of "a single soul," it could not have been without a purpose. The great object for which He has created and multiplied human beings is that He has appointed for them not only a period of residence on this earth but also an everlasting life beyond the grave where the righteous will meet their Lord—a lofty goal indeed to which they can only rise under the guidance of Divine Messengers.
وَرَبُّکَ الۡغَنِیُّ ذُو الرَّحۡمَۃِ ۚ اِنۡ یَّشَاۡ یُذۡہِبۡکُمۡ وَیَسۡتَخۡلِفۡ مِنۡۢ بَعۡدِکُمۡ مَّا یَشَآءُ کَمَاۤ اَنۡشَاَکُمۡ مِّنۡ ذُرِّیَّۃِ قَوۡمٍ اٰخَرِیۡنَ
6:148; 18:59.
4:134; 14:20; 35:17.
Commentary:
The Divine attribute of الغنی (Self-Sufficient) means, "one able to do without others" (see 2:264). As God is Self-Sufficient, He can punish rejecters as and when He desires; but He is also full of mercy; therefore, He delays the hour of punishment.
The words مایشاء (what He pleases) have been used in preference to من یشاء (whom He pleases) in order to combine the idea of "any other people" with that of "in any other state or condition."
a
6:148; 18:59.
b
4:134; 14:20; 35:17.
a
6:148; 18:59.
b
4:134; 14:20; 35:17.
873
Commentary:
The Divine attribute of الغنی (Self-Sufficient) means, "one able to do without others" (see 2:264). As God is Self-Sufficient, He can punish rejecters as and when He desires; but He is also full of mercy; therefore, He delays the hour of punishment.
The words مایشاء (what He pleases) have been used in preference to من یشاء (whom He pleases) in order to combine the idea of "any other people" with that of "in any other state or condition."
a
4:134; 14:20; 35:17.
d
6:148; 18:59.
قُلۡ اَمَرَ رَبِّیۡ بِالۡقِسۡطِ ۖ وَاَقِیۡمُوۡا وُجُوۡہَکُمۡ عِنۡدَ کُلِّ مَسۡجِدٍ وَّادۡعُوۡہُ مُخۡلِصِیۡنَ لَہُ الدِّیۡنَ ۚ کَمَا بَدَاَکُمۡ تَعُوۡدُوۡنَ
4:59; 16:91; 57:26.
اس آیت میں جہاں ضمیر کا لفظ تھا ہم نے اس کی بجائے ترجمہ اسم ظاہر ’’اللہ‘‘ لکھا ہے۔ تا اردو کے لحاظ سے ترجمہ درست ہو سکے۔
4:59; 16:91; 57:26.
When the time of Prayer approaches and Muslims are about to go to a mosque, they should concentrate all their attention on God, taking their mind away from the cares of the world. The ablution performed before every Prayer serves the useful purpose of turning the believer’s thoughts towards God and putting him in the right state for Prayer.
The words, As He brought you into being, so shall you return, mean that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of development after death.
4:59; 16:91; 57:26.
Important Words:
مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.
Commentary:
We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.
The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.
b
4:59; 16:91; 57:26.
1
اس آیت میں جہاں ضمیر کا لفظ تھا ہم نے اس کی بجائے ترجمہ اسم ظاہر ’’اللہ‘‘ لکھا ہے۔ تا اردو کے لحاظ سے ترجمہ درست ہو سکے۔
a
4:59; 16:91; 57:26.
931
Important Words:
مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.
Commentary:
We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.
The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.
b
4:59; 16:91; 57:26.
965
When the time of Prayer approaches and Muslims are about to go to a mosque, they should concentrate all their attention on God, taking their mind away from the cares of the world. The ablution performed before every Prayer serves the useful purpose of turning the believer’s thoughts towards God and putting him in the right state for Prayer.
966
The words, As He brought you into being, so shall you return, mean that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of development after death.
وَاذۡکُرُوۡۤا اِذۡ جَعَلَکُمۡ خُلَفَآءَ مِنۡۢ بَعۡدِ عَادٍ وَّبَوَّاَکُمۡ فِی الۡاَرۡضِ تَتَّخِذُوۡنَ مِنۡ سُہُوۡلِہَا قُصُوۡرًا وَّتَنۡحِتُوۡنَ الۡجِبَالَ بُیُوۡتًا ۖ فَاذۡکُرُوۡۤا اٰلَآءَ اللّٰہِ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
عَثَا۔ یَعْثٰی کے معنے بھی فساد کرنے کے ہوتے ہیں اور عربی کا قاعدہ ہے کہ جب اسی لفظ کو جس کا فعل آیا ہو دہرایا جائے تو ایسا تاکید کے لئے ہوتا ہے۔ پس چونکہ لَا تَعْثَوْ کے معنے بھی تھے ’’فساد مت کرو‘‘ اور اس کے بعد مُفْسِدِیْنَ کا لفظ تاکید کے لئے بڑھایا گیا ہے۔ اس آیت کے معنے ہوئے ’’جان بوجھ کر فساد مت کرو‘‘ یعنی اگر یہ کام بے جانے ہوتا تب بھی بُرا ہوتا۔ مگر تم کو تو خدا کے رسول نے متنبہ کر دیا تھا۔ پھر بھی تم باز نہیں آتے۔ اس لئے سزا کے مستحق ہو۔
6:166; 7:70, 130; 10:15.
15:83; 26:150.
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into dwellings, allude to their summer resorts in the hills. The tribe of Thamud were a cultured people––industrious, wealthy and resourceful. Judged by the standards of their time, they led a luxurious and comfortable life, going up to the hills in the hot season and spending their winter in the plains.
6:166; 7:70,130; 10:15.
15:83; 26:150.
Important Words:
بواکم (assigned you an abode). بوا is derived from باء which means, he returned. بواہ منزلا means, he lodged him in an abode. بوأله منزلا means, he prepared for him an abode and assigned or gave him a place therein (Lane).
Commentary:
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into houses, allude to their summer residences in the hills. The tribe of Thamud were a cultured people—industrious, wealthy and resourceful. Judged by the standards of that time, they led a luxurious and comfortable life, going up the hills in the hot season and spending their winters in the plains.
b
6:166; 7:70, 130; 10:15.
c
15:83; 26:150.
1
عَثَا۔ یَعْثٰی کے معنے بھی فساد کرنے کے ہوتے ہیں اور عربی کا قاعدہ ہے کہ جب اسی لفظ کو جس کا فعل آیا ہو دہرایا جائے تو ایسا تاکید کے لئے ہوتا ہے۔ پس چونکہ لَا تَعْثَوْ کے معنے بھی تھے ’’فساد مت کرو‘‘ اور اس کے بعد مُفْسِدِیْنَ کا لفظ تاکید کے لئے بڑھایا گیا ہے۔ اس آیت کے معنے ہوئے ’’جان بوجھ کر فساد مت کرو‘‘ یعنی اگر یہ کام بے جانے ہوتا تب بھی بُرا ہوتا۔ مگر تم کو تو خدا کے رسول نے متنبہ کر دیا تھا۔ پھر بھی تم باز نہیں آتے۔ اس لئے سزا کے مستحق ہو۔
a
6:166; 7:70,130; 10:15.
b
15:83; 26:150.
973
Important Words:
بواکم (assigned you an abode). بوا is derived from باء which means, he returned. بواہ منزلا means, he lodged him in an abode. بوأله منزلا means, he prepared for him an abode and assigned or gave him a place therein (Lane).
Commentary:
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into houses, allude to their summer residences in the hills. The tribe of Thamud were a cultured people—industrious, wealthy and resourceful. Judged by the standards of that time, they led a luxurious and comfortable life, going up the hills in the hot season and spending their winters in the plains.
b
6:166; 7:70, 130; 10:15.
c
15:83; 26:150.
1002
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into dwellings, allude to their summer resorts in the hills. The tribe of Thamud were a cultured people––industrious, wealthy and resourceful. Judged by the standards of their time, they led a luxurious and comfortable life, going up to the hills in the hot season and spending their winter in the plains.
فَاِنۡ تَوَلَّیۡتُمۡ فَمَا سَاَلۡتُکُمۡ مِّنۡ اَجۡرٍ ۖ اِنۡ اَجۡرِیَ اِلَّا عَلَی اللّٰہِ ۖ وَاُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ
6:91; 11:30.
It is a common objection against the Prophets of God that they seek to gain ascendancy over their compatriots by raising the standard of revolt against the existing order of things with a view to establishing a new order under their own leadership. It is this baseless charge which is refuted in this verse. God’s Prophets never seek self-aggrandizement. On the contrary, they choose the path of suffering and service.
6:91; 11:30.
Commentary:
It is a common objection against the Prophets of God that they seek to gain ascendency over men by raising the standard of revolt against the existing order of things with a view to establishing a new order under their own leadership. It is this baseless charge that is refuted in this verse. God’s Prophets never seek self-aggrandizement. On the contrary, they choose the path of suffering and service. They pass their days in hardship and privation. Their life is a model of rigid discipline willingly undergone. Had their activities been prompted by a desire to gain power and dominion over men, they would not have subjected themselves to a hard and disciplined life, a life of prayer, fasting and renunciation. They do demand obedience of others, but they themselves are always the first to forego their desires and their ambitions in the service of their Lord and of humanity. It is not the desire for power but the passion for service and self-abnegation that has mastery of them. This is not an empty assertion, unsubstantiated by the established facts of history; for though the Prophet Noah, in whose mouth are put the words, I have not asked of you any reward, did not get the opportunity to subjugate his enemies, yet the Holy Prophet of Islam who was, like Noah, a Prophet of God, did show by actual practice that God’s Prophets desire no reward for their service in the form of riches or dominion. The fact is too well-known to need a reference that when Mecca lay prostrate at the Prophet’s feet, he forgave his most inveterate enemies with a magnanimity unparalleled in the history of the world. He demanded no fine and asked for no indemnity from the defeated Meccans or their allies. The only words he uttered were: "Go, you are a free and forgiven people."
a
6:91; 11:30.
599
一般人反对安拉所派遣的那些先知, 说他们谋求对他们同胞的支配地位。他们举起反叛现存事物秩序的大旗为的是建立一个由他们领导下的新秩序。这节经文驳斥的正是这种没有根据的指责。安拉派遣的先知从来不谋求提高自己的地位和权势。相反地, 他们选择受苦和服务的道路。
a
6:91; 11:30.
1346
Commentary:
It is a common objection against the Prophets of God that they seek to gain ascendency over men by raising the standard of revolt against the existing order of things with a view to establishing a new order under their own leadership. It is this baseless charge that is refuted in this verse. God’s Prophets never seek self-aggrandizement. On the contrary, they choose the path of suffering and service. They pass their days in hardship and privation. Their life is a model of rigid discipline willingly undergone. Had their activities been prompted by a desire to gain power and dominion over men, they would not have subjected themselves to a hard and disciplined life, a life of prayer, fasting and renunciation. They do demand obedience of others, but they themselves are always the first to forego their desires and their ambitions in the service of their Lord and of humanity. It is not the desire for power but the passion for service and self-abnegation that has mastery of them. This is not an empty assertion, unsubstantiated by the established facts of history; for though the Prophet Noah, in whose mouth are put the words, I have not asked of you any reward, did not get the opportunity to subjugate his enemies, yet the Holy Prophet of Islam who was, like Noah, a Prophet of God, did show by actual practice that God’s Prophets desire no reward for their service in the form of riches or dominion. The fact is too well-known to need a reference that when Mecca lay prostrate at the Prophet’s feet, he forgave his most inveterate enemies with a magnanimity unparalleled in the history of the world. He demanded no fine and asked for no indemnity from the defeated Meccans or their allies. The only words he uttered were: "Go, you are a free and forgiven people."
b
6:91; 11:30.
1279
It is a common objection against the Prophets of God that they seek to gain ascendancy over their compatriots by raising the standard of revolt against the existing order of things with a view to establishing a new order under their own leadership. It is this baseless charge which is refuted in this verse. God’s Prophets never seek self-aggrandizement. On the contrary, they choose the path of suffering and service.