تَحۡزَنُ
Appears 5 times in Quran
Derived Words (4)
Words derived from the stem "تَحۡزَنُ".
- that you might not grieve
- nor shall you grieve
- grieve
- grieve
Occurrences in Quran
Found 5 verses containing "تَحۡزَنُ".
وَلَا تَہِنُوۡا وَلَا تَحۡزَنُوۡا وَاَنۡتُمُ الۡاَعۡلَوۡنَ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
4:105; 47:36.
4:105; 47:36.
In means, if; not; verily; because; when; etc. (Lane).
The verse embodies a very important principle how a nation or an individual can become and remain strong, the words "slacken not" being related to future dangers and "grieve not" to past errors and misfortunes. Nations decline and fall only when, either through lack of true realization of their responsibilities they begin to slacken in their efforts, or through brooding over the past, they give way to despair. The verse warns against both these dangers.
4:105; 47:36.
Important Words:
ان (if) is a common Arabic word giving a number of meanings: (1) if, (2) not, (3) verily, (4) because, (5) when, etc. (Lane).
Commentary:
The expression, Slacken not, nor grieve, embodies a very important principle of national or for that matter, personal strength, the words "slacken not" pertaining to future danger and the words "grieve not" to past errors and misfortunes. Nations fall only when, either through lack of true realization of their respon-sibilities they begin to slacken, or through brooding over the past, they give way to despair. The words warn against both these dangers.
The clause, you shall certainly have the upper hand, means that if Muslims follow the above advice, they will certainly be victorious in the end. Intervening failures are indeed no failures if the final triumph is assured. Muslims had apparently met with a reverse at Uhud, so God exhorts the Faithful to let no sort of weakness get hold of them on account of that reverse, either in body or in actions or in faith.
The Arabic clause rendered as, if you are believers, may also be rendered as "because you are believers". In this case the verse would embody a more positive promise of victory.
g
4:105; 47:36.
d
4:105; 47:36.
423
Important Words:
ان (if) is a common Arabic word giving a number of meanings: (1) if, (2) not, (3) verily, (4) because, (5) when, etc. (Lane).
Commentary:
The expression, Slacken not, nor grieve, embodies a very important principle of national or for that matter, personal strength, the words "slacken not" pertaining to future danger and the words "grieve not" to past errors and misfortunes. Nations fall only when, either through lack of true realization of their respon-sibilities they begin to slacken, or through brooding over the past, they give way to despair. The words warn against both these dangers.
The clause, you shall certainly have the upper hand, means that if Muslims follow the above advice, they will certainly be victorious in the end. Intervening failures are indeed no failures if the final triumph is assured. Muslims had apparently met with a reverse at Uhud, so God exhorts the Faithful to let no sort of weakness get hold of them on account of that reverse, either in body or in actions or in faith.
The Arabic clause rendered as, if you are believers, may also be rendered as "because you are believers". In this case the verse would embody a more positive promise of victory.
c
4:105; 47:36.
486
In means, if; not; verily; because; when; etc. (Lane).
487
The verse embodies a very important principle how a nation or an individual can become and remain strong, the words "slacken not" being related to future dangers and "grieve not" to past errors and misfortunes. Nations decline and fall only when, either through lack of true realization of their responsibilities they begin to slacken in their efforts, or through brooding over the past, they give way to despair. The verse warns against both these dangers.
۞ اِذۡ تُصۡعِدُوۡنَ وَلَا تَلۡوٗنَ عَلٰۤی اَحَدٍ وَّالرَّسُوۡلُ یَدۡعُوۡکُمۡ فِیۡۤ اُخۡرٰٮکُمۡ فَاَثٰبَکُمۡ غَمًّۢا بِغَمٍّ لِّکَیۡلَا تَحۡزَنُوۡا عَلٰی مَا فَاتَکُمۡ وَلَا مَاۤ اَصٰبَکُمۡ ۗ وَاللّٰہُ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
57:24.
فَاَثَابَکُمْ غَمًّامبِغَمٍّ اس سے مراد یہ ہے کہ جو غم تم کو رسول اللہ صلی اللہ علیہ و سلم کے حکم کو توڑ کر اُحد پہاڑی سے ہٹنے کا تھا اس کی فوراً سزا شکست کی صورت میں دے دی تاکہ نافرمانی کا غم ہلکا ہو جائے کہ خدا تعالیٰ نے اسی وقت سزا دے کر بخش دیا۔ مفسر کہتے ہیں کہ پہلے غم سے مراد صحابہؓ کا شکست پر غم ہے اور دوسرے غم سے مراد رسول کریم صلی اللہ علیہ و سلم کا زخمی ہونا ہے۔ لیکن یہ درست نہیں کیونکہ اس کے یہ معنے ہوتے ہیں کہ صحابہؓ کی غلطی کی سزا رسول کریم صلی اللہ علیہ وسلم کو ملی۔
57:24.
The words refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them fled in confusion in different directions. At first, when they heard that the enemy was coming from behind, they turned back to attack him, but it so happened that at that time a large body of Muslims was also coming from that direction. In the confusion those Muslims were mistaken for the enemy and were attacked. So great was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The Holy Prophet had stationed a party of archers at the hill. They abandoned their positions prematurely, thinking that the battle had been won. Consequently, the victory which was almost within the grasp of the Muslims became converted into a near defeat. It naturally caused a sorrow to them. This was the first sorrow. The second or the later sorrow was that which they felt at the unfounded report of the death of the Holy Prophet. God so designed that the sorrow pertaining to the unfounded report of the Prophet’s death (the later sorrow) should come after the sorrow of the reverse which the Muslims had suffered (the first sorrow), in order that the later sorrow should remove the effect of the former sorrow at seeing that the Holy Prophet was safe. The words Ghammam bi-Ghammin also mean, sorrow upon sorrow.
The words "what escaped you" signify, the victory which was almost within the grasp of the Muslims and "what befell you" signify the reverse they suffered and the loss of Muslims killed.
57:24.
Important Words:
تصعدون (you were running away) is derived from اصعد which again is derived from صعد which primarily means, he ascended or climbed a height, etc. اصعد فی العرض means, he went from a low piece of land to one that is high, both physically and figuratively; or adversely, he descended or went down into the land. اصعد فی العدو means, he exerted himself in running. اصعد also means, he went forth or went away in any direction (Lane).
اثاب (gave in recompense) is from the same root as ثواب and مثوبة and مثابة and means, he gave in reward or recompense or return; or he gave as a substitute (Aqrab). See also 2:104 and 2:126.
Commentary:
The words, When you were running away and looked not back at anyone, refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them were fleeing in different directions. At first, when the Muslims heard that the enemy was coming from behind, they turned back to attack the enemy, but it so happened that a large body of Muslims was also coming from the rear at that time. In the confusion of the hour, these were mistaken for the enemy and attacked. Such was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The words, gave you a sorrow in recompense for a sorrow, refer to the report of the Holy Prophet’s death in the Battle of Uhud. Thus the first-mentioned "sorrow", which was later in occurring, refers to the false report of the Holy Prophet’s death and the second-mentioned "sorrow", which was first in occurring, refers to the sorrow that the Companions of the Holy Prophet—the archers stationed at the back—caused him by having failed faithfully to follow his order. One sorrow came in recompense of the other. The report of the Holy Prophet’s death referred to above spread when a Muslim, named Mus‘ab bin ‘Umair, the Companion who carried the flag, was killed, being mistaken for the Holy Prophet. The second-mentioned "sorrow" does not obviously refer to the wounds received by the Holy Prophet, for the wounds were received not before, but after the archers left their station and after the above-mentioned erroneous report about the death of the Holy Prophet.
The sorrow which certain Muslims caused the Holy Prophet by paying no heed to his voice when at the ensuing disorder he called out to them from the rear, was also recompensed. When the Muslims did not pay heed to the call of the Prophet, God caused them to think for a while that he was dead, which was to them a punishment similar to their offence. If they did not pay heed to the voice of the Divine Messenger, of what use to them was his existence in this world? Thus when they heard of the reported death of the Holy Prophet, their thoughts naturally and immediately turned to the great benefits which they had received and were receiving through him and they were at once made to realize not only the greatness of his rank but also the magnitude of their own mistake.
The Arabic words غما بغم rendered as a sorrow in recompense for a sorrow, may also be rendered as "a sorrow in addition to another sorrow", i.e. one sorrow coming after another. In that case, the words would mean that God so designed that the sorrow pertaining to the unfounded report of the Holy Prophet’s death should come immediately after the sorrow of a reverse so that the latter sorrow, which later proved to be unfounded, should obliterate the effect of the former sorrow, thus effacing the harmful effects of the defeat.
The clause, what escaped you, refers to the victory which the Muslims lost after they had almost gained it. So great was the joy of the Muslims at the safety of the Holy Prophet that they actually forgot their sorrow at the loss of victory. Similarly, the clause, what befell you, refers to the loss of their men in the battlefield. The Muslims lost 70, while the Meccans lost only about 20. The words may also refer to the wounds received by the Muslims on that occasion.
The words, that you might not grieve, may also signify that, having received some punishment then and there for the offence committed, the Muslims might feel secure from punishment in the Hereafter.
c
57:24.
2
فَاَثَابَکُمْ غَمًّامبِغَمٍّ اس سے مراد یہ ہے کہ جو غم تم کو رسول اللہ صلی اللہ علیہ و سلم کے حکم کو توڑ کر اُحد پہاڑی سے ہٹنے کا تھا اس کی فوراً سزا شکست کی صورت میں دے دی تاکہ نافرمانی کا غم ہلکا ہو جائے کہ خدا تعالیٰ نے اسی وقت سزا دے کر بخش دیا۔ مفسر کہتے ہیں کہ پہلے غم سے مراد صحابہؓ کا شکست پر غم ہے اور دوسرے غم سے مراد رسول کریم صلی اللہ علیہ و سلم کا زخمی ہونا ہے۔ لیکن یہ درست نہیں کیونکہ اس کے یہ معنے ہوتے ہیں کہ صحابہؓ کی غلطی کی سزا رسول کریم صلی اللہ علیہ وسلم کو ملی۔
a
57:24.
436
Important Words:
تصعدون (you were running away) is derived from اصعد which again is derived from صعد which primarily means, he ascended or climbed a height, etc. اصعد فی العرض means, he went from a low piece of land to one that is high, both physically and figuratively; or adversely, he descended or went down into the land. اصعد فی العدو means, he exerted himself in running. اصعد also means, he went forth or went away in any direction (Lane).
اثاب (gave in recompense) is from the same root as ثواب and مثوبة and مثابة and means, he gave in reward or recompense or return; or he gave as a substitute (Aqrab). See also 2:104 and 2:126.
Commentary:
The words, When you were running away and looked not back at anyone, refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them were fleeing in different directions. At first, when the Muslims heard that the enemy was coming from behind, they turned back to attack the enemy, but it so happened that a large body of Muslims was also coming from the rear at that time. In the confusion of the hour, these were mistaken for the enemy and attacked. Such was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The words, gave you a sorrow in recompense for a sorrow, refer to the report of the Holy Prophet’s death in the Battle of Uhud. Thus the first-mentioned "sorrow", which was later in occurring, refers to the false report of the Holy Prophet’s death and the second-mentioned "sorrow", which was first in occurring, refers to the sorrow that the Companions of the Holy Prophet—the archers stationed at the back—caused him by having failed faithfully to follow his order. One sorrow came in recompense of the other. The report of the Holy Prophet’s death referred to above spread when a Muslim, named Mus‘ab bin ‘Umair, the Companion who carried the flag, was killed, being mistaken for the Holy Prophet. The second-mentioned "sorrow" does not obviously refer to the wounds received by the Holy Prophet, for the wounds were received not before, but after the archers left their station and after the above-mentioned erroneous report about the death of the Holy Prophet.
The sorrow which certain Muslims caused the Holy Prophet by paying no heed to his voice when at the ensuing disorder he called out to them from the rear, was also recompensed. When the Muslims did not pay heed to the call of the Prophet, God caused them to think for a while that he was dead, which was to them a punishment similar to their offence. If they did not pay heed to the voice of the Divine Messenger, of what use to them was his existence in this world? Thus when they heard of the reported death of the Holy Prophet, their thoughts naturally and immediately turned to the great benefits which they had received and were receiving through him and they were at once made to realize not only the greatness of his rank but also the magnitude of their own mistake.
The Arabic words غما بغم rendered as a sorrow in recompense for a sorrow, may also be rendered as "a sorrow in addition to another sorrow", i.e. one sorrow coming after another. In that case, the words would mean that God so designed that the sorrow pertaining to the unfounded report of the Holy Prophet’s death should come immediately after the sorrow of a reverse so that the latter sorrow, which later proved to be unfounded, should obliterate the effect of the former sorrow, thus effacing the harmful effects of the defeat.
The clause, what escaped you, refers to the victory which the Muslims lost after they had almost gained it. So great was the joy of the Muslims at the safety of the Holy Prophet that they actually forgot their sorrow at the loss of victory. Similarly, the clause, what befell you, refers to the loss of their men in the battlefield. The Muslims lost 70, while the Meccans lost only about 20. The words may also refer to the wounds received by the Muslims on that occasion.
The words, that you might not grieve, may also signify that, having received some punishment then and there for the offence committed, the Muslims might feel secure from punishment in the Hereafter.
a
57:24.
504
The words refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them fled in confusion in different directions. At first, when they heard that the enemy was coming from behind, they turned back to attack him, but it so happened that at that time a large body of Muslims was also coming from that direction. In the confusion those Muslims were mistaken for the enemy and were attacked. So great was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
505
The Holy Prophet had stationed a party of archers at the hill. They abandoned their positions prematurely, thinking that the battle had been won. Consequently, the victory which was almost within the grasp of the Muslims became converted into a near defeat. It naturally caused a sorrow to them. This was the first sorrow. The second or the later sorrow was that which they felt at the unfounded report of the death of the Holy Prophet. God so designed that the sorrow pertaining to the unfounded report of the Prophet’s death (the later sorrow) should come after the sorrow of the reverse which the Muslims had suffered (the first sorrow), in order that the later sorrow should remove the effect of the former sorrow at seeing that the Holy Prophet was safe. The words Ghammam bi-Ghammin also mean, sorrow upon sorrow.
505A
The words "what escaped you" signify, the victory which was almost within the grasp of the Muslims and "what befell you" signify the reverse they suffered and the loss of Muslims killed.
اَہٰٓؤُلَآءِ الَّذِیۡنَ اَقۡسَمۡتُمۡ لَا یَنَالُہُمُ اللّٰہُ بِرَحۡمَۃٍ ۚ اُدۡخُلُوا الۡجَنَّۃَ لَا خَوۡفٌ عَلَیۡکُمۡ وَلَاۤ اَنۡتُمۡ تَحۡزَنُوۡنَ
23:110.
خوف کے معنے عربی میں آئندہ کے کسی خطرہ کے ڈر کے ہوتے ہیں اور حُزن کے معنے کسی ماضی کے واقعہ کے دل پر بوجھ یا غم کا اثر ہونے کے ہوتے ہیں۔
23:111.
The reference in the word "these" is to the would-be inmates of Heaven. The Prophets will address the inmates of Hell and tell them to look at the would-be inmates of Heaven––the poor believers whom they ridiculed and looked down upon and then will ask them, "Are these the men about whom you swore that Allah would not extend mercy to them?"
23:111.
Commentary:
The reference in the word ھؤلاء (these) is to the would-be inmates of Heaven. The Prophets will address the inmates of Hell, telling them to look at the inmates of Heaven and then will ask them, "Are these the men about whom you swore that Allah would not extend mercy to them?" And then without waiting for an answer the Prophets would turn to the would-be inmates of Heaven and ask them to come forward and enter Paradise.
The words, Enter Paradise, show that the would-be inmates of Heaven had not yet entered Paradise but hope to do so soon.
a
23:110.
1
خوف کے معنے عربی میں آئندہ کے کسی خطرہ کے ڈر کے ہوتے ہیں اور حُزن کے معنے کسی ماضی کے واقعہ کے دل پر بوجھ یا غم کا اثر ہونے کے ہوتے ہیں۔
b
23:111.
949
Commentary:
The reference in the word ھؤلاء (these) is to the would-be inmates of Heaven. The Prophets will address the inmates of Hell, telling them to look at the inmates of Heaven and then will ask them, "Are these the men about whom you swore that Allah would not extend mercy to them?" And then without waiting for an answer the Prophets would turn to the would-be inmates of Heaven and ask them to come forward and enter Paradise.
The words, Enter Paradise, show that the would-be inmates of Heaven had not yet entered Paradise but hope to do so soon.
b
23:111.
981
The reference in the word "these" is to the would-be inmates of Heaven. The Prophets will address the inmates of Hell and tell them to look at the would-be inmates of Heaven––the poor believers whom they ridiculed and looked down upon and then will ask them, "Are these the men about whom you swore that Allah would not extend mercy to them?"
اِنَّ الَّذِیۡنَ قَالُوۡا رَبُّنَا اللّٰہُ ثُمَّ اسۡتَقٰمُوۡا تَتَنَزَّلُ عَلَیۡہِمُ الۡمَلٰٓئِکَۃُ اَلَّا تَخَافُوۡا وَلَا تَحۡزَنُوۡا وَاَبۡشِرُوۡا بِالۡجَنَّۃِ الَّتِیۡ کُنۡتُمۡ تُوۡعَدُوۡنَ
قرآن مجید میں دو جنتوں کا ذکر ہے دُنیوی اور اُخروی۔ اس جگہ جنّت سے ہر دو مراد لی جا سکتی ہیں۔
21:104; 46:14.
It is in this very life that angels descend upon the Faithful to give them consolation and comfort when they exhibit perseverance in the midst of severe trials and tribulations.
21:103; 46:14.
Commentary:
The present and the next verse show that it is in this very life that angels descend upon the Faithful to give them consolation and comfort when they exhibit perseverance in the midst of severe trials and tribulations. It is when the Faithful are beset with dangers all round, when they are threatened with loss of life, property and honour in the path of God, and whatever is consoling and comforting forsakes them, so much so, that God tries them by closing the door of heartening visions and revelations for a time; it is when they are surrounded by all these dreary conditions—and though the last ray of hope passes away, yet they show perseverance—that the angels of God descend upon them, giving them the message of hope and good cheer. It is then that God reveals His beautiful Face to them.
a
21:104; 46:14.
1190
天使就在今生今世降临到信者身边; 当他们处在严酷的考验和苦难中显示出坚忍不拔的精神的时候, 给予他们安慰和鼓舞。
1
قرآن مجید میں دو جنتوں کا ذکر ہے دُنیوی اور اُخروی۔ اس جگہ جنّت سے ہر دو مراد لی جا سکتی ہیں۔
b
21:103; 46:14.
3581
Commentary:
The present and the next verse show that it is in this very life that angels descend upon the Faithful to give them consolation and comfort when they exhibit perseverance in the midst of severe trials and tribulations. It is when the Faithful are beset with dangers all round, when they are threatened with loss of life, property and honour in the path of God, and whatever is consoling and comforting forsakes them, so much so, that God tries them by closing the door of heartening visions and revelations for a time; it is when they are surrounded by all these dreary conditions—and though the last ray of hope passes away, yet they show perseverance—that the angels of God descend upon them, giving them the message of hope and good cheer. It is then that God reveals His beautiful Face to them.
c
21:104; 46:14.
2635
It is in this very life that angels descend upon the Faithful to give them consolation and comfort when they exhibit perseverance in the midst of severe trials and tribulations.
یٰعِبَادِ لَا خَوۡفٌ عَلَیۡکُمُ الۡیَوۡمَ وَلَاۤ اَنۡتُمۡ تَحۡزَنُوۡنَ
10:63; 39:62.
10:63; 39:62.
c
10:63; 39:62.
c
10:63; 39:62.
3686
Commentary:
In the hour of decision the righteous servants of God do not regret their past actions nor do they have any anxiety for the future.
d
10:63; 39:62.