حُکۡمًا
Appears 8 times in Quran
Derived Words (2)
Words derived from the stem "حُکۡمًا".
- clear judgment
- as a Judge
- judgment
- wisdom
Occurrences in Quran
Found 8 verses containing "حُکۡمًا".
اَفَحُکۡمَ الۡجٰہِلِیَّۃِ یَبۡغُوۡنَ ۚ وَمَنۡ اَحۡسَنُ مِنَ اللّٰہِ حُکۡمًا لِّقَوۡمٍ یُّوۡقِنُوۡنَ
Important Words:
حکم (judgement) gives a number of meanings including judgement, rule, jurisdiction, dominion, government, ordinance, decree, law; also predica-ment (Lane). See also 2:130; 3:8; 4:36.
682
Important Words:
حکم (judgement) gives a number of meanings including judgement, rule, jurisdiction, dominion, government, ordinance, decree, law; also predica-ment (Lane). See also 2:130; 3:8; 4:36.
754
Hukm means, judgment, rule, jurisdiction, dominion, government, ordinance, decree, law; predicament (Lane).
755
The pre-Islamic period.
وَلَمَّا بَلَغَ اَشُدَّہٗۤ اٰتَیۡنٰہُ حُکۡمًا وَّعِلۡمًا ۚ وَکَذٰلِکَ نَجۡزِی الۡمُحۡسِنِیۡنَ
28:15.
28:15.
28:15.
Commentary:
The verse does not mean that Joseph attained to prophethood as soon as he became of age. The Quran generally omits intervening details and mentions only the end.
b
28:15.
b
28:15.
1526
Commentary:
The verse does not mean that Joseph attained to prophethood as soon as he became of age. The Quran generally omits intervening details and mentions only the end.
b
28:15.
وَکَذٰلِکَ اَنۡزَلۡنٰہُ حُکۡمًا عَرَبِیًّا ۚ وَلَئِنِ اتَّبَعۡتَ اَہۡوَآءَہُمۡ بَعۡدَمَا جَآءَکَ مِنَ الۡعِلۡمِ مَا لَکَ مِنَ اللّٰہِ مِنۡ وَّلِیٍّ وَّلَا وَاقٍ
12:3; 20:114; 43:4.
2:121,146; 42:16.
Important Words:
عربیا (clear). See 12:3.
Commentary:
That the Quran has been revealed in the Arabic tongue is not the idea that is meant to be expressed in this verse, for that language is spoken by the Arabs. The real idea lies in the deeper significance of the word عربیا viz. the Quran has been invested with a vastness of meaning which is beyond human power.
The words, if thou follow their evil desires, after the knowledge that has come to thee, thou shalt have no friend nor defender against Allah, may be taken as addressed either to the reader or to the Holy Prophet. In the latter case, the verse would be taken as expressing the Majesty and Independence of God. The Prophet was only a flute through which the sweet and majestic voice of God was being sounded. Away from the mouth of God it becomes silent and is no better than a piece of wood.
g
12:3; 20:114; 43:4.
h
2:121, 146; 42:16.
d
12:3; 20:114; 43:4.
e
2:121,146; 42:16.
1648
Important Words:
عربیا (clear). See 12:3.
Commentary:
That the Quran has been revealed in the Arabic tongue is not the idea that is meant to be expressed in this verse, for that language is spoken by the Arabs. The real idea lies in the deeper significance of the word عربیا viz. the Quran has been invested with a vastness of meaning which is beyond human power.
The words, if thou follow their evil desires, after the knowledge that has come to thee, thou shalt have no friend nor defender against Allah, may be taken as addressed either to the reader or to the Holy Prophet. In the latter case, the verse would be taken as expressing the Majesty and Independence of God. The Prophet was only a flute through which the sweet and majestic voice of God was being sounded. Away from the mouth of God it becomes silent and is no better than a piece of wood.
a
12:3; 20:114; 43:4.
b
2:121, 146; 42:16.
وَلُوۡطًا اٰتَیۡنٰہُ حُکۡمًا وَّعِلۡمًا وَّنَجَّیۡنٰہُ مِنَ الۡقَرۡیَۃِ الَّتِیۡ کَانَت تَّعۡمَلُ الۡخَبٰٓئِثَ ۗ اِنَّہُمۡ کَانُوۡا قَوۡمَ سَوۡءٍ فٰسِقِیۡنَ
7:84; 27:58; 29:34.
حکم سے مراد یہ ہے کہ ایسا علم بخشا جس سے وہ لوگوں کے درمیان فیصلہ کر سکتے تھے۔ گو اس کے عام معنی حکومت کے ہیں مگر وہ یہاں چسپاں نہیں ہوتے اس لئے کہ لوط کو ان کی قوم نے نکال دیا تھا اگر وہ حاکم ہوتے تو ان کو نہ نکال سکتے۔
7:84; 27:58; 29:34.
7:84; 27:58; 29:34.
Commentary:
The most important and prominent of the signs that God gives to His prophets in support of their claim is that they are vouchsafed spiritual knowledge and Divine wisdom in a very large measure. This sign was given to all the Prophets—Lot, Joseph, David, Solomon, Moses and last of all it was granted to the greatest of all the Divine Prophets—the Holy Prophet Muhammad, in the form of the Quran which is now the only guide for all mankind till the end of time and which is his greatest and standing miracle.
c
7:84; 27:58; 29:34.
1
حکم سے مراد یہ ہے کہ ایسا علم بخشا جس سے وہ لوگوں کے درمیان فیصلہ کر سکتے تھے۔ گو اس کے عام معنی حکومت کے ہیں مگر وہ یہاں چسپاں نہیں ہوتے اس لئے کہ لوط کو ان کی قوم نے نکال دیا تھا اگر وہ حاکم ہوتے تو ان کو نہ نکال سکتے۔
a
7:84; 27:58; 29:34.
2406A
Commentary:
The most important and prominent of the signs that God gives to His prophets in support of their claim is that they are vouchsafed spiritual knowledge and Divine wisdom in a very large measure. This sign was given to all the Prophets—Lot, Joseph, David, Solomon, Moses and last of all it was granted to the greatest of all the Divine Prophets—the Holy Prophet Muhammad, in the form of the Quran which is now the only guide for all mankind till the end of time and which is his greatest and standing miracle.
d
7:84; 27:58; 29:34.
فَفَہَّمۡنٰہَا سُلَیۡمٰنَ ۚ وَکُلًّا اٰتَیۡنَا حُکۡمًا وَّعِلۡمًا ۚ وَسَخَّرۡنَا مَعَ دَاوٗدَ الۡجِبَالَ یُسَبِّحۡنَ وَالطَّیۡرَ ۚ وَکُنَّا فٰعِلِیۡنَ
34:11; 38:19, 20.
34:11; 38:19, 20.
The words signify that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances, and that the charge levelled against him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty is ill-founded. But the defence of Solomon should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the clause, and to each of them We gave wisdom and knowledge, which makes it clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasions.
The words, We subjected the mountains and the birds to David to celebrate God’s praises with him, have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in that pious act. The words merely mean that big men (al-Jibal) and highly spiritual men (at-Tair) glorified God and sang Divine praises along with David. At several places in the Qur’an not only mountains and birds but all other things in the heavens and the earth— the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds, etc. are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word Jibal may also signify 'people living in the mountains' as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. He
34:11; 38:19-20.
Important Words:
الجبال (the mountains) is the plural of جبل which is derived from جبل (jabala). جبله علی کذا means, God created him and adapted him to it. جبل (Jabalun) means, a mountain; a rocky tract; any rocky elevation; the lord or chief of a people; their learned man; a man who does not move from his place. جبال means, mountains, big or learned men; people living in mountains etc. (Lane & Aqrab). See also 13:32.
الطیر (the birds) means, a bird or birds. طائر which is the singular of الطیر means, a bird; an omen; the cause of actions good or bad; actions good or bad and their consequences; natural powers of man; a highly righteous and spiritual man (Lane & Aqrab). As a bird flies high in the air and builds its nest on lofty trees or mountains, therefore a man who soars high in the spiritual firmament is called a طائر in spiritual terminology. See also 3:50; 7:132 & 17:14.
Commentary:
This verse has been very much misunderstood and misinterpreted. The misunderstanding arises from the far-fetched construction placed upon it by some commentators. There is, however, nothing in the wording of the verse itself to justify the element of mystery introduced into it. A few simple words used metaphorically in order to add elegance and beauty to the diction of the verse have been distorted to render it a veritable riddle. The words "We subjected the mountains and the birds to celebrate God’s praise with David" have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in singing those praises. They simply mean that big men (الجبال) and highly spiritual men (الطیر) glorified God and sang Divine praises along with David. And if according to the verse, the mountains and birds were subjected to David there was nothing extraordinary in the mountains and the birds being subject to his control as at several other places in the Quran not only mountains and birds but all other things in the heavens and the earth—the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds etc., are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word الجبال; in the present verse, as stated under Important Words above, signifies also mountainous territory or "people living in the mountains" as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. The Bible also refers to this fact. It says, "And Hiram, King of Tyre, sent messengers to David, and cedar trees, and carpenters, and masons and they built David a house. So all the elders of Israel came to the King to Hebron; and King David made a league with them in Hebron before the Lord and they appointed David King over Israel" ( II Sam. chap. 5). Thus the words, "We subjected the mountains and the birds to celebrate God’s praises with David" have been particularly used about David in the verse because he was a great conqueror and subduer of wild mountain tribes.
Similarly, celebration by birds and mountains of God’s praises should also occasion no surprise. Elsewhere in the Quran we read that all things, animate or inanimate, the angels, animals, birds, the heavens and the earth, even the forces of nature, sing the praises of God, only man cannot understand their glorification (13:14; 17:45; 21:20-21; 24:42; 59:2; 61:2; 62:2; & 64:2). The glorification of God by these things which is the carrying out by them of the duties assigned to them by God demonstrate: that God is perfect and completely free from all flaws, failings and frailties and so is His handiwork.
The word "birds" used in the verse may also signify actual birds. In this sense the reference would be that David made free use of birds for carrying messages in time of war which had been especially trained for this purpose. Or it may signify flocks of birds which followed David’s victorious armies and feasted on the dead bodies of his fallen foes. Lastly, the word "birds," may signify men of high determination and great resolve who are ever ready to scale great heights and are not afraid of difficulties and dangers in the cause of religion. In brief, the verse means to say that men of ordinary spiritual caliber had become highly spiritual and soared very high in the spiritual firmament through the purifying company of David.
The verse may also be rendered as, "We subjected the mountains and the birds to David; they all celebrated God’s praises." This rendering removes much misunderstanding and difficulty.
For a fuller explanation of this and the next three verses see 34:11-14 & 38:19, 20, 37, 38, 39.
The expression, "We gave Solomon the right understanding of the matter," has been used to show that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances. In this verse the Quran defends Solomon against the charge levelled at him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty after him. The words, however, should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the following clause: "And to each of them We gave wisdom and knowledge," which makes it quite clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasion.
a
34:11; 38:19, 20.
a
34:11; 38:19-20.
2410
Important Words:
الجبال (the mountains) is the plural of جبل which is derived from جبل (jabala). جبله علی کذا means, God created him and adapted him to it. جبل (Jabalun) means, a mountain; a rocky tract; any rocky elevation; the lord or chief of a people; their learned man; a man who does not move from his place. جبال means, mountains, big or learned men; people living in mountains etc. (Lane & Aqrab). See also 13:32.
الطیر (the birds) means, a bird or birds. طائر which is the singular of الطیر means, a bird; an omen; the cause of actions good or bad; actions good or bad and their consequences; natural powers of man; a highly righteous and spiritual man (Lane & Aqrab). As a bird flies high in the air and builds its nest on lofty trees or mountains, therefore a man who soars high in the spiritual firmament is called a طائر in spiritual terminology. See also 3:50; 7:132 & 17:14.
Commentary:
This verse has been very much misunderstood and misinterpreted. The misunderstanding arises from the far-fetched construction placed upon it by some commentators. There is, however, nothing in the wording of the verse itself to justify the element of mystery introduced into it. A few simple words used metaphorically in order to add elegance and beauty to the diction of the verse have been distorted to render it a veritable riddle. The words "We subjected the mountains and the birds to celebrate God’s praise with David" have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in singing those praises. They simply mean that big men (الجبال) and highly spiritual men (الطیر) glorified God and sang Divine praises along with David. And if according to the verse, the mountains and birds were subjected to David there was nothing extraordinary in the mountains and the birds being subject to his control as at several other places in the Quran not only mountains and birds but all other things in the heavens and the earth—the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds etc., are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word الجبال; in the present verse, as stated under Important Words above, signifies also mountainous territory or "people living in the mountains" as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. The Bible also refers to this fact. It says, "And Hiram, King of Tyre, sent messengers to David, and cedar trees, and carpenters, and masons and they built David a house. So all the elders of Israel came to the King to Hebron; and King David made a league with them in Hebron before the Lord and they appointed David King over Israel" ( II Sam. chap. 5). Thus the words, "We subjected the mountains and the birds to celebrate God’s praises with David" have been particularly used about David in the verse because he was a great conqueror and subduer of wild mountain tribes.
Similarly, celebration by birds and mountains of God’s praises should also occasion no surprise. Elsewhere in the Quran we read that all things, animate or inanimate, the angels, animals, birds, the heavens and the earth, even the forces of nature, sing the praises of God, only man cannot understand their glorification (13:14; 17:45; 21:20-21; 24:42; 59:2; 61:2; 62:2; & 64:2). The glorification of God by these things which is the carrying out by them of the duties assigned to them by God demonstrate: that God is perfect and completely free from all flaws, failings and frailties and so is His handiwork.
The word "birds" used in the verse may also signify actual birds. In this sense the reference would be that David made free use of birds for carrying messages in time of war which had been especially trained for this purpose. Or it may signify flocks of birds which followed David’s victorious armies and feasted on the dead bodies of his fallen foes. Lastly, the word "birds," may signify men of high determination and great resolve who are ever ready to scale great heights and are not afraid of difficulties and dangers in the cause of religion. In brief, the verse means to say that men of ordinary spiritual caliber had become highly spiritual and soared very high in the spiritual firmament through the purifying company of David.
The verse may also be rendered as, "We subjected the mountains and the birds to David; they all celebrated God’s praises." This rendering removes much misunderstanding and difficulty.
For a fuller explanation of this and the next three verses see 34:11-14 & 38:19, 20, 37, 38, 39.
The expression, "We gave Solomon the right understanding of the matter," has been used to show that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances. In this verse the Quran defends Solomon against the charge levelled at him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty after him. The words, however, should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the following clause: "And to each of them We gave wisdom and knowledge," which makes it quite clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasion.
a
34:11; 38:19, 20.
1906
The words signify that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances, and that the charge levelled against him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty is ill-founded. But the defence of Solomon should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the clause, and to each of them We gave wisdom and knowledge, which makes it clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasions.
1907
The words, We subjected the mountains and the birds to David to celebrate God’s praises with him, have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in that pious act. The words merely mean that big men (al-Jibal) and highly spiritual men (at-Tair) glorified God and sang Divine praises along with David. At several places in the Qur’an not only mountains and birds but all other things in the heavens and the earth— the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds, etc. are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word Jibal may also signify 'people living in the mountains' as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. He
فَفَرَرۡتُ مِنۡکُمۡ لَمَّا خِفۡتُکُمۡ فَوَہَبَ لِیۡ رَبِّیۡ حُکۡمًا وَّجَعَلَنِیۡ مِنَ الۡمُرۡسَلِیۡنَ
28:22.
جو اس بات کا ثبوت ہے کہ میں نے دیدہ دانستہ کوئی شرارت نہیں کی تھی ورنہ خداتعالیٰ مجھے اس طرح نہ نوازتا۔
28:22.
The fact that after he had killed the Egyptian and fled. God made him a Prophet—a great Divine favour indeed—is proof positive of the fact that what Moses did was an inadvertent act done on the spur of the moment.
28:22.
Commentary:
By the words, "made me one of the Messengers," Moses means that the very fact that God has made him a Prophet is a proof that what he had done was not an intentional wrong but an unwitting act done on the spur of the moment.
e
28:22.
1
جو اس بات کا ثبوت ہے کہ میں نے دیدہ دانستہ کوئی شرارت نہیں کی تھی ورنہ خداتعالیٰ مجھے اس طرح نہ نوازتا۔
a
28:22.
2719A
Commentary:
By the words, "made me one of the Messengers," Moses means that the very fact that God has made him a Prophet is a proof that what he had done was not an intentional wrong but an unwitting act done on the spur of the moment.
a
28:22.
2103
The fact that after he had killed the Egyptian and fled. God made him a Prophet—a great Divine favour indeed—is proof positive of the fact that what Moses did was an inadvertent act done on the spur of the moment.
رَبِّ ہَبۡ لِیۡ حُکۡمًا وَّاَلۡحِقۡنِیۡ بِالصّٰلِحِیۡنَ
Important Words:
حکم means; (a) government, dominion, rule (3:80); (b) sanity in judgment (12:23); (c) judgment, decision (5:51); (d) ordinance, decree; law (5:44); prophethood (26:22).
2755
Important Words:
حکم means; (a) government, dominion, rule (3:80); (b) sanity in judgment (12:23); (c) judgment, decision (5:51); (d) ordinance, decree; law (5:44); prophethood (26:22).
وَلَمَّا بَلَغَ اَشُدَّہٗ وَاسۡتَوٰۤی اٰتَیۡنٰہُ حُکۡمًا وَّعِلۡمًا ۚ وَکَذٰلِکَ نَجۡزِی الۡمُحۡسِنِیۡنَ
12:23; 46:16.
اس سے مراد یہ ہے کہ ایسی عمر کو پہنچا‘ جس میں وحی نازل ہو جاتی ہے یعنی ۳۰ سے لیکر ۴۰ یا اس سے اوپر۔
12:23; 46:16.
Moses was fully equipped with temporal as well as Divine knowledge. Having been brought up in the house of a great monarch of the time he must have had the best tutors to teach him the current sciences. His physical development was also perfect as is apparent from the next verse, and he was inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a Muhsin, i.e. a constant doer of good deeds.
12:23; 46:16.
Commentary:
Moses was fully equipped with temporal as well as divine knowledge. Having been brought up in the house of a powerful monarch of the time he must have had the best tutors to teach him the current sciences. His physical development must also have been perfect as is apparent from 28:16; and he must have been inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a محسن i.e. a constant doer of good deeds.
b
12:23; 46:16.
2
اس سے مراد یہ ہے کہ ایسی عمر کو پہنچا‘ جس میں وحی نازل ہو جاتی ہے یعنی ۳۰ سے لیکر ۴۰ یا اس سے اوپر۔
a
12:23; 46:16.
2886
Commentary:
Moses was fully equipped with temporal as well as divine knowledge. Having been brought up in the house of a powerful monarch of the time he must have had the best tutors to teach him the current sciences. His physical development must also have been perfect as is apparent from 28:16; and he must have been inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a محسن i.e. a constant doer of good deeds.
b
12:23; 46:16.
2203
Moses was fully equipped with temporal as well as Divine knowledge. Having been brought up in the house of a great monarch of the time he must have had the best tutors to teach him the current sciences. His physical development was also perfect as is apparent from the next verse, and he was inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a Muhsin, i.e. a constant doer of good deeds.