رَّحْمَتِ
Appears 7 times in Quran
Derived Words (4)
Words derived from the stem "رَّحْمَتِ".
Occurrences in Quran
Found 7 verses containing "رَّحْمَتِ".
وَإِذِ ٱعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا ٱللَّهَ فَأْوُۥٓا۟ إِلَى ٱلْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِۦ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا
这节经文解释了这样一个事实: 那些相信一神教的青年, 并非是分散成一个一个的人, 而是有组织、有纪律的宗教社团的一部份, 他们的成员经常私下会晤。这节经文表明, 这些青年谈到避难在那个山洞中时, 他们脑子里已有一个特定的山洞。这个山洞看来已经被罗马的奴隶在逃离凶恶的主人后做过避难的地方。“当你们离开了他们” 这句话, 意示他们已经成为一种严厉的社会联合抵制的受害者, 他们的生活已脱离了大部份人, 成为独自在一起的几个人。
The verse brings to light the fact that those monotheistic young men were no scattered individuals but formed part of an organized and disciplined religious community whose members met frequently in private. The verse shows that when these young men talked of taking shelter in the Cave they had some specific Cave in mind. This Cave seems to have already been used as a place of refuge by Roman slaves when they fled from their cruel masters. The words, And now when you have withdrawn from them, signify that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
Commentary:
The verse brings to light the fact that those monotheistic young men were no scattered individuals but they formed part of an organized and disciplined religious community whose members met frequently in private.
The word کھف (Cave) used here shows that when these young men talked of taking shelter in "the cave" they had some specific cave in mind. This cave seems to have already been used as a place of refuge by Roman slaves who had fled from their cruel masters.
It also appears from this verse that before they took refuge in "the cave" these young men had decided that they would repair to that particular cave for shelter when persecution exceeded all bearable bounds and it became impossible for them to live any longer among their people. The words, And now when you have withdrawn from them, show that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
742
这节经文解释了这样一个事实: 那些相信一神教的青年, 并非是分散成一个一个的人, 而是有组织、有纪律的宗教社团的一部份, 他们的成员经常私下会晤。这节经文表明, 这些青年谈到避难在那个山洞中时, 他们脑子里已有一个特定的山洞。这个山洞看来已经被罗马的奴隶在逃离凶恶的主人后做过避难的地方。“当你们离开了他们” 这句话, 意示他们已经成为一种严厉的社会联合抵制的受害者, 他们的生活已脱离了大部份人, 成为独自在一起的几个人。
2057
Commentary:
The verse brings to light the fact that those monotheistic young men were no scattered individuals but they formed part of an organized and disciplined religious community whose members met frequently in private.
The word کھف (Cave) used here shows that when these young men talked of taking shelter in "the cave" they had some specific cave in mind. This cave seems to have already been used as a place of refuge by Roman slaves who had fled from their cruel masters.
It also appears from this verse that before they took refuge in "the cave" these young men had decided that they would repair to that particular cave for shelter when persecution exceeded all bearable bounds and it became impossible for them to live any longer among their people. The words, And now when you have withdrawn from them, show that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
1673
The verse brings to light the fact that those monotheistic young men were no scattered individuals but formed part of an organized and disciplined religious community whose members met frequently in private. The verse shows that when these young men talked of taking shelter in the Cave they had some specific Cave in mind. This Cave seems to have already been used as a place of refuge by Roman slaves when they fled from their cruel masters. The words, And now when you have withdrawn from them, signify that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا
26:85.
26:85.
The words, Ja‘alna Lahum Lisana Sidqin ‘Aliyya (We bestowed upon them true and lasting renown), mean: (1) They acquired good reputation and were remembered with respect, affection and love by their contemporaries and future generations. (2) Their talk was full of wisdom and intelligence and was free from all sorts of bitterness, obscenity, falsehood and hatred. (3) They were fearless in expressing their beliefs and were hard upon disbelievers and untruthful persons. (4) Their good works constituted and continued as so many monuments and memorials to their good name.
26:85.
Important Words:
لسان (renown) is derived from لسن (lasina) which means, he was or became extremely eloquent or perspicuous in speech.لسن فلانا (lasana) means, he was more eloquent than such a one; he got the better of him in speech. لسنه العقرب means, the scorpion bit him. لسان means speech, tongue, style; language; information; news, tidings; renown or reputation. لسان العرب means, the classical language of the Arabs. لسان القوم means, the spokesman of the people. لسان الصدق means, good or lasting reputation, renown or remembrance. When a noun is prefixed to the word صدق governing it in the genitive case, it gives the idea of everlastingness. عنب صدق means, a perfectly delicious and liked grape, complete in all the qualities of the best kind (Lane & Aqrab).
علیاً (high) is derived from علا. They say علا الشیء i.e. the thing became high. علا الرجل means, he overcame the man and overpowered him. علا الدابة means, he rode the beast. علا فی الارض means, he behaved proudly and insolently in the earth. علا فی المکارم means, he acquired noble qualities. علی means, high; noble; hard and firm (Aqrab & Lane). See also 4:35.
Commentary:
Divine mercy has two manifestations:(a) mercy shown to a person irrespective of the fact as to who he is and what his beliefs and actions are; (b) mercy shown by God to His beloved ones and His Elect on special occasions. The latter class of mercy may be called God’s special mercy. The verse under comment speaks of this latter kind of mercy, meaning that God did not bestow upon Isaac and Jacob any particular favour out of His limitless and immeasurable mercy but made them, as it were, the very possessors of Divine mercy itself.
According to the different significations of the words علی and لسان and صدق the words, We bestowed on them a true and lasting renown, would mean, (1) that they acquired good reputation and were to be remembered with respect, affection and love by their contemporaries and future generations; (2) that their talk was full of wisdom and intelligence and was free from all sort of bitterness, obscenity, falsehood and hatred (3) that they were fearless in the expression of their beliefs and were hard upon disbelievers and untruthful persons; and (4) that their good works constituted and continued as so many monuments and memorials to their good name.
b
26:85.
a
26:85.
2193
Important Words:
لسان (renown) is derived from لسن (lasina) which means, he was or became extremely eloquent or perspicuous in speech.لسن فلانا (lasana) means, he was more eloquent than such a one; he got the better of him in speech. لسنه العقرب means, the scorpion bit him. لسان means speech, tongue, style; language; information; news, tidings; renown or reputation. لسان العرب means, the classical language of the Arabs. لسان القوم means, the spokesman of the people. لسان الصدق means, good or lasting reputation, renown or remembrance. When a noun is prefixed to the word صدق governing it in the genitive case, it gives the idea of everlastingness. عنب صدق means, a perfectly delicious and liked grape, complete in all the qualities of the best kind (Lane & Aqrab).
علیاً (high) is derived from علا. They say علا الشیء i.e. the thing became high. علا الرجل means, he overcame the man and overpowered him. علا الدابة means, he rode the beast. علا فی الارض means, he behaved proudly and insolently in the earth. علا فی المکارم means, he acquired noble qualities. علی means, high; noble; hard and firm (Aqrab & Lane). See also 4:35.
Commentary:
Divine mercy has two manifestations:(a) mercy shown to a person irrespective of the fact as to who he is and what his beliefs and actions are; (b) mercy shown by God to His beloved ones and His Elect on special occasions. The latter class of mercy may be called God’s special mercy. The verse under comment speaks of this latter kind of mercy, meaning that God did not bestow upon Isaac and Jacob any particular favour out of His limitless and immeasurable mercy but made them, as it were, the very possessors of Divine mercy itself.
According to the different significations of the words علی and لسان and صدق the words, We bestowed on them a true and lasting renown, would mean, (1) that they acquired good reputation and were to be remembered with respect, affection and love by their contemporaries and future generations; (2) that their talk was full of wisdom and intelligence and was free from all sort of bitterness, obscenity, falsehood and hatred (3) that they were fearless in the expression of their beliefs and were hard upon disbelievers and untruthful persons; and (4) that their good works constituted and continued as so many monuments and memorials to their good name.
d
26:85.
1779
The words, Ja‘alna Lahum Lisana Sidqin ‘Aliyya (We bestowed upon them true and lasting renown), mean: (1) They acquired good reputation and were remembered with respect, affection and love by their contemporaries and future generations. (2) Their talk was full of wisdom and intelligence and was free from all sorts of bitterness, obscenity, falsehood and hatred. (3) They were fearless in expressing their beliefs and were hard upon disbelievers and untruthful persons. (4) Their good works constituted and continued as so many monuments and memorials to their good name.
وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَٰرُونَ نَبِيًّا
20:30, 31; 25:36; 28:36.
20:30, 31; 25:36; 28:36.
20:30, 31; 25:36; 28:36.
Commentary:
In 20:30 Aaron has been described as helper (وزیر) of Moses and in the present verse it is said that God bestowed Aaron upon Moses. This shows that Aaron was a follower of the Law revealed to Moses and held a subordinate position to him. It can safely be inferred from this that one Prophet can be subordinate to another Prophet.
e
20:30, 31; 25:36; 28:36.
a
20:30, 31; 25:36; 28:36.
2196
Commentary:
In 20:30 Aaron has been described as helper (وزیر) of Moses and in the present verse it is said that God bestowed Aaron upon Moses. This shows that Aaron was a follower of the Law revealed to Moses and held a subordinate position to him. It can safely be inferred from this that one Prophet can be subordinate to another Prophet.
a
20:30, 31; 25:36; 28:36.
وَمِن رَّحْمَتِهِۦ جَعَلَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ لِتَسْكُنُوا۟ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
10:68; 17:13; 27:87; 30:24.
10:68; 17:13; 27:87; 30:24.
10:68; 17:13; 27:87; 30:24.
Commentary:
Whereas both perpetual work and perpetual rest are injurious for man’s physical health, periodical rest in the form of the night and periodical work in the shape of the day are great boons of God. At night our jaded and tired limbs are rested and we are able with renewed vigour to do the next day’s work and in the day we work and earn our livelihood. Thus their alternation constitutes a great Divine blessing.
'Day' may also be compared to the period of glory and prosperity in the life of a nation and 'night' to the time of its decline and decadence. 'Day' may also signify the time when Divine Reformer is present in the world and 'night' the time of spiritual darkness.
a
10:68; 17:13; 27:87; 30:24.
a
10:68; 17:13; 27:87; 30:24.
2928
Commentary:
Whereas both perpetual work and perpetual rest are injurious for man’s physical health, periodical rest in the form of the night and periodical work in the shape of the day are great boons of God. At night our jaded and tired limbs are rested and we are able with renewed vigour to do the next day’s work and in the day we work and earn our livelihood. Thus their alternation constitutes a great Divine blessing.
'Day' may also be compared to the period of glory and prosperity in the life of a nation and 'night' to the time of its decline and decadence. 'Day' may also signify the time when Divine Reformer is present in the world and 'night' the time of spiritual darkness.
a
10:68; 17:13; 27:87; 30:24.
وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ وَلِقَآئِهِۦٓ أُو۟لَٰٓئِكَ يَئِسُوا۟ مِن رَّحْمَتِى وَأُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌ
18:106; 30:17; 32:11.
اصل میں تو اللہ تعالیٰ کی ملاقات مومنوں کو ہوتی ہے۔ مگر کافروں کے لئے وہ عذاب کی صورت میں ظاہر ہوتی ہے۔ اور جب کبھی ان کے دل میں ندامت پیدا ہو تو رحم اور معافی کی تدبیروں کے ذریعہ سے ظاہر ہوتی ہے۔ پس اس آیت کا مطلب یہ ہے کہ جو لوگ اللہ تعالیٰ کی ملاقات کے منکر ہوتے ہیں درحقیقت وہ یہ سمجھتے ہیں کہ خداتعالیٰ کبھی ہمیں معاف نہیں کرے گا اور رحمت کے ذریعہ سے اپنا جلوہ ہم پر ظاہر نہیں کرے گا۔ پس خداتعالیٰ بھی ان کے یقین کے مطابق ان سے سلوک کرتا ہے اور دردناک عذاب میں مبتلا کرتا ہے۔
18:106; 30:17; 32:11.
18:106; 30:17; 32:11.
c
18:106; 30:17; 32:11.
4
اصل میں تو اللہ تعالیٰ کی ملاقات مومنوں کو ہوتی ہے۔ مگر کافروں کے لئے وہ عذاب کی صورت میں ظاہر ہوتی ہے۔ اور جب کبھی ان کے دل میں ندامت پیدا ہو تو رحم اور معافی کی تدبیروں کے ذریعہ سے ظاہر ہوتی ہے۔ پس اس آیت کا مطلب یہ ہے کہ جو لوگ اللہ تعالیٰ کی ملاقات کے منکر ہوتے ہیں درحقیقت وہ یہ سمجھتے ہیں کہ خداتعالیٰ کبھی ہمیں معاف نہیں کرے گا اور رحمت کے ذریعہ سے اپنا جلوہ ہم پر ظاہر نہیں کرے گا۔ پس خداتعالیٰ بھی ان کے یقین کے مطابق ان سے سلوک کرتا ہے اور دردناک عذاب میں مبتلا کرتا ہے۔
a
18:106; 30:17; 32:11.
d
18:106; 30:17; 32:11.
وَمِنْ ءَايَٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
17:67; 31:32; 45:13.
17:67; 31:32; 45:13.
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
17:67; 31:32; 45:13.
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
b
17:67; 31:32; 45:13.
3024
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
2292
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَءَامِنُوا۟ بِرَسُولِهِۦ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِۦ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِۦ وَيَغْفِرْ لَكُمْ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
Commentary:
As in the preceding verse the Christians were admonished for regarding a life of renunciation and flight from the world as an ideal, the Muslims in the present verse are told to devote as much care and attention to their mundane as to their spiritual affairs and to discharge the obligations they owe to their Creator and Lord with as much devotion as their obligations to their fellow beings, and that if they did so they would be granted the benefits and blessings of this life as well as those of the Hereafter. Elsewhere in the Quran, Muslims have been enjoined constantly to pray: "Our Lord, grant us good in this world as well as good in the world to come" (2:202).
4169
Commentary:
As in the preceding verse the Christians were admonished for regarding a life of renunciation and flight from the world as an ideal, the Muslims in the present verse are told to devote as much care and attention to their mundane as to their spiritual affairs and to discharge the obligations they owe to their Creator and Lord with as much devotion as their obligations to their fellow beings, and that if they did so they would be granted the benefits and blessings of this life as well as those of the Hereafter. Elsewhere in the Quran, Muslims have been enjoined constantly to pray: "Our Lord, grant us good in this world as well as good in the world to come" (2:202).