ذُکِّرُ
Appears 7 times in Quran
Derived Words (2)
Words derived from the stem "ذُکِّرُ".
- they are admonished
- they are reminded
- they had been admonished
- they were exhorted
- that with which they had been admonished
Occurrences in Quran
Found 7 verses containing "ذُکِّرُ".
فَبِمَا نَقۡضِہِمۡ مِّیۡثٰقَہُمۡ لَعَنّٰہُمۡ وَجَعَلۡنَا قُلُوۡبَہُمۡ قٰسِیَۃً ۖ یُّحَرِّفُوۡنَ الۡکَلِمَ عَنۡ مَّوَاضِعِہٖ ۙ وَنَسُوۡا حَظًّا مِّمَّا ذُکِّرُوۡا بِہٖ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلٰی خَآئِنَۃٍ مِّنۡہُمۡ اِلَّا قَلِیۡلًا مِّنۡہُمۡ ۖ فَاعۡفُ عَنۡہُمۡ وَاصۡفَحۡ ۚ اِنَّ اللّٰہَ یُحِبُّ الۡمُحۡسِنِیۡنَ
فاء کا ترجمہ اور بھی ہوتا ہے۔
The verse contains a very apt description of the Jewish people.
4:156.
2:76; 3:79; 4:47; 5:42
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
1
فاء کا ترجمہ اور بھی ہوتا ہے۔
b
4:156.
c
2:76; 3:79; 4:47; 5:42
651
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
727B
The verse contains a very apt description of the Jewish people.
وَمِنَ الَّذِیۡنَ قَالُوۡۤا اِنَّا نَصٰرٰۤی اَخَذۡنَا مِیۡثٰقَہُمۡ فَنَسُوۡا حَظًّا مِّمَّا ذُکِّرُوۡا بِہٖ فَاَغۡرَیۡنَا بَیۡنَہُمُ الۡعَدَاوَۃَ وَالۡبَغۡضَآءَ اِلٰی یَوۡمِ الۡقِیٰمَۃِ ۚ وَسَوۡفَ یُنَبِّئُہُمُ اللّٰہُ بِمَا کَانُوۡا یَصۡنَعُوۡنَ
کیسی زبردست پیشگوئی ہے جس میں عیسائی قوموں کی باہمی عداوت کی خبر دی گئی ہے تا مسلمان اپنی کمزوری کے وقت میں مایوس نہ ہوں اور اس پیشگوئی کی وجہ سے ان کی ڈھارس بندھتی رہے۔
This seems to be a reference to Jesus’s prophecy about the advent of the Holy Prophet (John, 16: 12, 13) which his followers deliberately ignored or upon which they vainly sought to put a wrong interpretation.
3:56; 5:65.
Commentary:
After referring to the Jews in the preceding verses, the Quran here refers to the Christians, who had also fallen low owing to their ceasing to act on the commandments of God.
The words, We have caused enmity and hatred among them, either refer to the Christians and the Jews spoken of in the preceding verse or they refer to the Christians alone as understood by the present verse. In any case they embody a great prophecy to the truth of which the whole world is a witness. Unappeasable animosity, hatred and rivalry exist not only between Christians and Jews but also between the different sections of Christians themselves. This enmity and discord are a natural result of their rejection of Islam. The Holy Prophet, who had a universal mission, brought the Message of the oneness of all mankind. All nations of the world were invited to assemble under his banner and thus become welded into one nation and one people. But the People of the Book refused to accept him. So not only will Jews and Christians as well as the sections thereof continue to remain at loggerheads with each other, but the phantom of world-peace will also continue to elude humanity till men come to render allegiance to that Great and Noble Prophet whom God sent as "a mercy for all mankind".
The Arabic word یصنعون (have been doing) is generally used concerning works of art. The allusion is thus primarily to the works of art in which Christian nations were to excel and take pride.
2
کیسی زبردست پیشگوئی ہے جس میں عیسائی قوموں کی باہمی عداوت کی خبر دی گئی ہے تا مسلمان اپنی کمزوری کے وقت میں مایوس نہ ہوں اور اس پیشگوئی کی وجہ سے ان کی ڈھارس بندھتی رہے۔
a
3:56; 5:65.
652
Commentary:
After referring to the Jews in the preceding verses, the Quran here refers to the Christians, who had also fallen low owing to their ceasing to act on the commandments of God.
The words, We have caused enmity and hatred among them, either refer to the Christians and the Jews spoken of in the preceding verse or they refer to the Christians alone as understood by the present verse. In any case they embody a great prophecy to the truth of which the whole world is a witness. Unappeasable animosity, hatred and rivalry exist not only between Christians and Jews but also between the different sections of Christians themselves. This enmity and discord are a natural result of their rejection of Islam. The Holy Prophet, who had a universal mission, brought the Message of the oneness of all mankind. All nations of the world were invited to assemble under his banner and thus become welded into one nation and one people. But the People of the Book refused to accept him. So not only will Jews and Christians as well as the sections thereof continue to remain at loggerheads with each other, but the phantom of world-peace will also continue to elude humanity till men come to render allegiance to that Great and Noble Prophet whom God sent as "a mercy for all mankind".
The Arabic word یصنعون (have been doing) is generally used concerning works of art. The allusion is thus primarily to the works of art in which Christian nations were to excel and take pride.
727C
This seems to be a reference to Jesus’s prophecy about the advent of the Holy Prophet (John, 16: 12, 13) which his followers deliberately ignored or upon which they vainly sought to put a wrong interpretation.
فَلَمَّا نَسُوۡا مَا ذُکِّرُوۡا بِہٖ فَتَحۡنَا عَلَیۡہِمۡ اَبۡوٰبَ کُلِّ شَیۡءٍ حَتّٰۤی اِذَا فَرِحُوۡا بِمَاۤ اُوۡتُوۡۤا اَخَذۡنٰہُمۡ بَغۡتَۃً فَاِذَا ہُمۡ مُّبۡلِسُوۡنَ
قرآن کریم میں اَخَذْنٰـھُمْ کے الفاظ ہیں۔ اور اَخَذَہٗ کے معنے سزا دینے کے بھی ہوتے ہیں۔ (اقرب)
5:14; 7:166.
7:96; 39:56.
Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.
a
5:14; 7:166.
b
7:96; 39:56.
2
قرآن کریم میں اَخَذْنٰـھُمْ کے الفاظ ہیں۔ اور اَخَذَہٗ کے معنے سزا دینے کے بھی ہوتے ہیں۔ (اقرب)
c
5:14; 7:166.
d
7:96; 39:56.
791
Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.
a
7:96; 39:56.
e
5:14; 7:166.
فَلَمَّا نَسُوۡا مَا ذُکِّرُوۡا بِہٖۤ اَنۡجَیۡنَا الَّذِیۡنَ یَنۡہَوۡنَ عَنِ السُّوۡٓءِ وَاَخَذۡنَا الَّذِیۡنَ ظَلَمُوۡا بِعَذَابٍۭ بَئِیۡسٍۭ بِمَا کَانُوۡا یَفۡسُقُوۡنَ
6:45.
6:45.
6:45.
Important Words:
بئیس (severe) is verbal adjective from بؤس which means, he was or became mighty or strong in war or fight; or courageous or valiant. بأس is infinitive-noun from this root and means, might or strength in war or fight; courage and valour; war or fight; fear; harm or injury; punishment, or a severe punishment. بئیس means, mighty or strong; courageous or valiant. عذاب بئیس means, a vehement or severe punishment (Lane). See also 2:178.
Commentary:
In the preceding two verses three classes of men have been mentioned: (1) those who profaned the Sabbath; (2) those who, while themselves refraining from profaning the Sabbath, did not prohibit others from violating it; and (3) those who not only themselves refrained from profaning the Sabbath, but also urged the profaners to abstain from this evil. Of these three classes, the present verse declares only those as saved who not only themselves abstained from doing evil but also exhorted others to abstain from it, and the
rest have been represented as "transgressors" and these were visited with Divine punishment. This shows that the second party who, though they themselves refrained from profaning the Sabbath yet did not prevent their brethren from violating it, were also condemned as transgressors and shared the punishment with those who actually broke the commandment of God. This constitutes a great warning to us that we can be classed with the righteous only when we not only ourselves eschew evil but exhort our brethren also to do the same. We should do our duty both to God and man, the one being as important as the other.
a
6:45.
a
6:45.
1055
Important Words:
بئیس (severe) is verbal adjective from بؤس which means, he was or became mighty or strong in war or fight; or courageous or valiant. بأس is infinitive-noun from this root and means, might or strength in war or fight; courage and valour; war or fight; fear; harm or injury; punishment, or a severe punishment. بئیس means, mighty or strong; courageous or valiant. عذاب بئیس means, a vehement or severe punishment (Lane). See also 2:178.
Commentary:
In the preceding two verses three classes of men have been mentioned: (1) those who profaned the Sabbath; (2) those who, while themselves refraining from profaning the Sabbath, did not prohibit others from violating it; and (3) those who not only themselves refrained from profaning the Sabbath, but also urged the profaners to abstain from this evil. Of these three classes, the present verse declares only those as saved who not only themselves abstained from doing evil but also exhorted others to abstain from it, and the
rest have been represented as "transgressors" and these were visited with Divine punishment. This shows that the second party who, though they themselves refrained from profaning the Sabbath yet did not prevent their brethren from violating it, were also condemned as transgressors and shared the punishment with those who actually broke the commandment of God. This constitutes a great warning to us that we can be classed with the righteous only when we not only ourselves eschew evil but exhort our brethren also to do the same. We should do our duty both to God and man, the one being as important as the other.
a
6:45.
وَالَّذِیۡنَ اِذَا ذُکِّرُوۡا بِاٰیٰتِ رَبِّہِمۡ لَمۡ یَخِرُّوۡا عَلَیۡہَا صُمًّا وَّعُمۡیَانًا
They listen to the Signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
Commentary:
The words "they fall not deaf and dumb thereat," mean that they listen to the signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
2700
Commentary:
The words "they fall not deaf and dumb thereat," mean that they listen to the signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
2092A
They listen to the Signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
اِنَّمَا یُؤۡمِنُ بِاٰیٰتِنَا الَّذِیۡنَ اِذَا ذُکِّرُوۡا بِہَا خَرُّوۡا سُجَّدًا وَّسَبَّحُوۡا بِحَمۡدِ رَبِّہِمۡ وَہُمۡ لَا یَسۡتَکۡبِرُوۡنَ ۩
17:108, 110; 19:59.
17:108, 110; 19:59.
17:108, 110; 19:59.
d
17:108, 110; 19:59.
b
17:108, 110; 19:59.
a
17:108, 110; 19:59.
وَاِذَا ذُکِّرُوۡا لَا یَذۡکُرُوۡنَ