تَکُنۡ
Appears 21 times in Quran
Derived Words (10)
Words derived from the stem "تَکُنۡ".
- Was not Allah’s earth
- when He has no consort
- it be
- be not therefore
- so be thou not
- as if there were no love between you and him
- Were not
- be
- be thou
- had
- thou
- thou be
- which
- will be
- And let there be
- and be not
- And be not thou
- Were not
Occurrences in Quran
Found 21 verses containing "تَکُنۡ".
اَلۡحَقُّ مِنۡ رَّبِّکَ فَلَا تَکُنۡ مِّنَ الۡمُمۡتَرِیۡنَ
2:148; 6:115; 10:95.
2:148; 6:115; 10:95.
2:148; 6:115; 10:95.
Important Words:
مـمترین (those who doubt) means: (1) those who doubt; (2) those who contest and raise objections (see also 2:148). Both meanings are applicable here.
Commentary:
As حق (truth) also signifies an established fact or an established truth (2:148 & 3:4), the verse hints that as now the fact has been established beyond doubt or controversy that there was nothing in Jesus above an ordinary mortal, so there is truly no possibility of doubt or difference of opinion in the matter.
a
2:148; 6:115; 10:95.
a
2:148; 6:115; 10:95.
349
Important Words:
مـمترین (those who doubt) means: (1) those who doubt; (2) those who contest and raise objections (see also 2:148). Both meanings are applicable here.
Commentary:
As حق (truth) also signifies an established fact or an established truth (2:148 & 3:4), the verse hints that as now the fact has been established beyond doubt or controversy that there was nothing in Jesus above an ordinary mortal, so there is truly no possibility of doubt or difference of opinion in the matter.
b
2:148; 6:115; 10:95.
وَلۡتَکُنۡ مِّنۡکُمۡ اُمَّۃٌ یَّدۡعُوۡنَ اِلَی الۡخَیۡرِ وَیَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَیَنۡہَوۡنَ عَنِ الۡمُنۡکَرِ ۚ وَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
3:111, 115; 7:158; 9:71; 31:18.
Al-Khair here signifies Islam, because goodness in general is included in the word Ma‘ruf occurring immediately after it.
The Holy Prophet is reported to have said, 'If anyone of you sees anything evil, let him remove it with his hand. If he cannot do so with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least hate it in his heart, and that is the weakest kind of faith' (Muslim).
3:111, 115; 7:158; 9:71; 31:18.
Commentary:
The word خیر (goodness) here signifies Islam, because goodness in general is included in the word معروف (equity) used immediately after it. In fact, the true Faith (Islam) is the only goodness in the true sense of the word. The verse purports to say that as by making you enter the fold of Islam God has delivered you from a pit of fire, you should also try to deliver others from the fire of disbelief.
The words, And let there be among you a body of men who should invite to goodness, do not mean that the duty of preaching is only confined to a few. What is meant is that, whereas all should try to preach and propagate the truth of Islam, there should be a party of men among Muslims who should be wholly and solely devoted to this work.
As for the method of preaching, the Quran says elsewhere, Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them (the disbelievers) in a way that is best (16:126). And the Holy Prophet is reported to have said, "If anyone of you sees anything evil, let him remove it with his hand. If he cannot do it with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least detest it in his mind, and that is the weakest kind of faith" (Muslim).
The verse also suggests a way by following which Muslims can maintain their unity. So long as a Muslim people have their attention concentrated on the preaching of Islam and doing good, they will live in peace among themselves, for disunion is mostly born of idleness and a false sense of security.
Each and every individual Muslim is not enjoined here to devote himself wholly to the preaching of Islam; for if it were so, Muslims could not earn their livelihood nor take part in other healthy pursuits of life. So, though all must contribute their quota, only a section of the community is required to devote itself exclusively to the work of preaching.
b
3:111, 115; 7:158; 9:71; 31:18.
269
اَلْخَيْر (Al-Khair) 这里意为伊斯兰教, 因为总的来说, 善已经包括在紧接在它后面出现的 مَعْرُوْف (Maruf) 这个词中。
a
3:111, 115; 7:158; 9:71; 31:18.
391
Commentary:
The word خیر (goodness) here signifies Islam, because goodness in general is included in the word معروف (equity) used immediately after it. In fact, the true Faith (Islam) is the only goodness in the true sense of the word. The verse purports to say that as by making you enter the fold of Islam God has delivered you from a pit of fire, you should also try to deliver others from the fire of disbelief.
The words, And let there be among you a body of men who should invite to goodness, do not mean that the duty of preaching is only confined to a few. What is meant is that, whereas all should try to preach and propagate the truth of Islam, there should be a party of men among Muslims who should be wholly and solely devoted to this work.
As for the method of preaching, the Quran says elsewhere, Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them (the disbelievers) in a way that is best (16:126). And the Holy Prophet is reported to have said, "If anyone of you sees anything evil, let him remove it with his hand. If he cannot do it with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least detest it in his mind, and that is the weakest kind of faith" (Muslim).
The verse also suggests a way by following which Muslims can maintain their unity. So long as a Muslim people have their attention concentrated on the preaching of Islam and doing good, they will live in peace among themselves, for disunion is mostly born of idleness and a false sense of security.
Each and every individual Muslim is not enjoined here to devote himself wholly to the preaching of Islam; for if it were so, Muslims could not earn their livelihood nor take part in other healthy pursuits of life. So, though all must contribute their quota, only a section of the community is required to devote itself exclusively to the work of preaching.
a
3:111, 115; 7:158; 9:71; 31:18.
452
Al-Khair here signifies Islam, because goodness in general is included in the word Ma‘ruf occurring immediately after it.
453
The Holy Prophet is reported to have said, 'If anyone of you sees anything evil, let him remove it with his hand. If he cannot do so with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least hate it in his heart, and that is the weakest kind of faith' (Muslim).
اِنَّاۤ اَنۡزَلۡنَاۤ اِلَیۡکَ الۡکِتٰبَ بِالۡحَقِّ لِتَحۡکُمَ بَیۡنَ النَّاسِ بِمَاۤ اَرٰٮکَ اللّٰہُ ۚ وَلَا تَکُنۡ لِّلۡخَآئِنِیۡنَ خَصِیۡمًا
5:49.
5:49.
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
d
5:49.
b
5:49.
574
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
b
5:49.
663
The address is to every Muslim.
وَلَوۡلَا فَضۡلُ اللّٰہِ عَلَیۡکَ وَرَحۡمَتُہٗ لَہَمَّت طَّآئِفَۃٌ مِّنۡہُمۡ اَنۡ یُّضِلُّوۡکَ وَمَا یُضِلُّوۡنَ اِلَّاۤ اَنۡفُسَہُمۡ ۖ وَمَا یَضُرُّوۡنَکَ مِنۡ شَیۡءٍ ۚ وَاَنۡزَلَ اللّٰہُ عَلَیۡکَ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَعَلَّمَکَ مَا لَمۡ تَکُنۡ تَعۡلَمُ ۚ وَکَانَ فَضۡلُ اللّٰہِ عَلَیۡکَ عَظِیۡمًا
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
17:74.
42:53; 96:6.
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
17:74.
42:52; 96:6.
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
345
فَضْل (Fadl) (恩典) 和 رَحْمَةْ (Rahmah) (仁慈)这两个字有其一般的含义。但有时分别指 “财产” 和 “精神上的恩惠” (2:65)。因此, 这节经文的意思是, 穆圣受到安拉在精神和肉体方面的保护。
1
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
a
17:74.
b
42:52; 96:6.
580
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
668
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
669
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
وَلَئِنۡ اَصٰبَکُمۡ فَضۡلٌ مِّنَ اللّٰہِ لَیَقُوۡلَنَّ کَاَنۡ لَّمۡ تَکُنۡۢ بَیۡنَکُمۡ وَبَیۡنَہٗ مَوَدَّۃٌ یّٰلَیۡتَنِیۡ کُنۡتُ مَعَہُمۡ فَاَفُوۡزَ فَوۡزًا عَظِیۡمًا
اِنَّ الَّذِیۡنَ تَوَفّٰٮہُمُ الۡمَلٰٓئِکَۃُ ظَالِمِیۡۤ اَنۡفُسِہِمۡ قَالُوۡا فِیۡمَ کُنۡتُمۡ ۖ قَالُوۡا کُنَّا مُسۡتَضۡعَفِیۡنَ فِی الۡاَرۡضِ ۚ قَالُوۡۤا اَلَمۡ تَکُنۡ اَرۡضُ اللّٰہِ وٰسِعَۃً فَتُہَاجِرُوۡا فِیۡہَا ۚ فَاُولٰٓئِکَ مَاۡوٰٮہُمۡ جَہَنَّمُ ۖ وَسَآءَتۡ مَصِیۡرًا
16:29.
یعنی کفار کے ملک میں رہ کر تکلیفیں اٹھا رہے تھے‘ مگر ہجرت نہ کرتے تھے۔
16:29.
Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith.
16:29.
Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith.
b
16:29.
2
یعنی کفار کے ملک میں رہ کر تکلیفیں اٹھا رہے تھے‘ مگر ہجرت نہ کرتے تھے۔
a
16:29.
566
Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith.
a
16:29.
655
Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith.
ثُمَّ لَمۡ تَکُنۡ فِتۡنَتُہُمۡ اِلَّاۤ اَنۡ قَالُوۡا وَاللّٰہِ رَبِّنَا مَا کُنَّا مُشۡرِکِیۡنَ
多神教徒 (们) 的这一否认, 将是真正承认他们是孤立无援的, 而且是祈求安拉仁慈的一种形式。
This denial on the part of idolaters will really be a confession of their helplessness and a form of petition for Divine mercy.
Commentary:
The verse means that on the Day of Judgement all the mischief which disbelievers worked in their life on earth will end and nothing will be left to them save to deny their having ever attributed partners to God. This denial will really be a confession of their helplessness and a form of petition for Divine mercy.
422
多神教徒 (们) 的这一否认, 将是真正承认他们是孤立无援的, 而且是祈求安拉仁慈的一种形式。
771
Commentary:
The verse means that on the Day of Judgement all the mischief which disbelievers worked in their life on earth will end and nothing will be left to them save to deny their having ever attributed partners to God. This denial will really be a confession of their helplessness and a form of petition for Divine mercy.
837
This denial on the part of idolaters will really be a confession of their helplessness and a form of petition for Divine mercy.
بَدِیۡعُ السَّمٰوٰتِ وَالۡاَرۡضِ ۖ اَنّٰی یَکُوۡنُ لَہٗ وَلَدٌ وَّلَمۡ تَکُنۡ لَّہٗ صٰحِبَۃٌ ۖ وَّخَلَقَ کُلَّ شَیۡءٍ ۖ وَّہُوَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
2:118.
The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him.
2:118.
Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son.
b
2:118.
445
وَلَدٌ (Waladun), وُلْدٌ (Wuldun) 或 وَلْدٌ (Waldun) 这一单词的意思是: 孩子、儿子、女儿, 或任何一个幼小的人; 许多孩子、儿子、女儿; 或年轻的人们; 也指子孙、后裔 (Lane)。人只是在有了妻子后才能有儿子。安拉没有配偶, 因此他不可能有儿子。而且, 由於安拉是一切事物的创造主, 而且具有完美的知识, 他不需要儿子来帮助他或继承他。
a
2:118.
844
Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son.
b
2:118.
886
The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him.
ہَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ تَاۡتِیَہُمُ الۡمَلٰٓئِکَۃُ اَوۡ یَاۡتِیَ رَبُّکَ اَوۡ یَاۡتِیَ بَعۡضُ اٰیٰتِ رَبِّکَ ۗ یَوۡمَ یَاۡتِیۡ بَعۡضُ اٰیٰتِ رَبِّکَ لَا یَنۡفَعُ نَفۡسًا اِیۡمٰنُہَا لَمۡ تَکُنۡ اٰمَنَتۡ مِنۡ قَبۡلُ اَوۡ کَسَبَتۡ فِیۡۤ اِیۡمٰنِہَا خَیۡرًا ۗ قُلِ انۡتَظِرُوۡۤا اِنَّا مُنۡتَظِرُوۡنَ
2:211; 16:34.
The "coming of angels" here refers to the punishment of the people through wars; because the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" expresses complete destruction of the enemies of truth (2:211).
"The coming of the Signs" refers to earthly punishments such as famines, pestilences, calamities, etc.
2:211; 16:34.
Commentary:
The "coming of angels" here refers to the punishment of the people through wars; for, in the Quran the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" with regard to disbelievers has been used in the Quran to express death and destruction (2:211). The words thus refer to the punishment of death that was to overtake the enemies of Islam in other ways than by war. In fact, when an offender is spoken of as having been summoned before God, it is only for punishment.
The "coming of the Signs" refers to punishments such as famines, pestilences, etc.
Finally, the verse makes it clear that believing at the time when a man is visited by punishment can do him no good. The verse mentions two conditions under which faith is of no avail: firstly, the faith of the man who believes at the time when he is overtaken by punishment; secondly, the faith of the man who has earned no good by his faith, i.e. he whose faith is not accompanied by good works and righteous deeds. The verse does not mean that faith will benefit nobody when the signs of God come. What it means is that at the time when the sign of punishment comes, faith will not avail those for whom this punishment is meant.
c
2:211; 16:34.
464
“天使的降临” 在这里指的是通过战争来惩罚民众; 因为谈到的天使与穆斯林对他们的敌人所进行的战役有关。(3:125, 126和8:10)。
465
“养主的光临” 这一用语表明真理的敌人被彻底毁灭。(2:211)
466
“一些迹象的降临” 指的是诸如饥馑、瘟疫、灾难、等现世的许多惩罚。
b
2:211; 16:34.
898
Commentary:
The "coming of angels" here refers to the punishment of the people through wars; for, in the Quran the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" with regard to disbelievers has been used in the Quran to express death and destruction (2:211). The words thus refer to the punishment of death that was to overtake the enemies of Islam in other ways than by war. In fact, when an offender is spoken of as having been summoned before God, it is only for punishment.
The "coming of the Signs" refers to punishments such as famines, pestilences, etc.
Finally, the verse makes it clear that believing at the time when a man is visited by punishment can do him no good. The verse mentions two conditions under which faith is of no avail: firstly, the faith of the man who believes at the time when he is overtaken by punishment; secondly, the faith of the man who has earned no good by his faith, i.e. he whose faith is not accompanied by good works and righteous deeds. The verse does not mean that faith will benefit nobody when the signs of God come. What it means is that at the time when the sign of punishment comes, faith will not avail those for whom this punishment is meant.
c
2:211; 16:34.
934
The "coming of angels" here refers to the punishment of the people through wars; because the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
935
The term "coming of the Lord" expresses complete destruction of the enemies of truth (2:211).
936
"The coming of the Signs" refers to earthly punishments such as famines, pestilences, calamities, etc.
وَاذۡکُر رَّبَّکَ فِیۡ نَفۡسِکَ تَضَرُّعًا وَّخِیۡفَۃً وَّدُوۡنَ الۡجَہۡرِ مِنَ الۡقَوۡلِ بِالۡغُدُوِّ وَالۡاٰصَالِ وَلَا تَکُنۡ مِّنَ الۡغٰفِلِیۡنَ
6:64; 7:56.
6:64; 7:56.
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
6:64; 7:56.
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
e
6:64; 7:56.
a
6:64; 7:56.
1090
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
b
6:64; 7:56.
1091
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).