فَمَاذَا
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "فَمَاذَا".
یُرِیۡدُ اَنۡ یُّخۡرِجَکُمۡ مِّنۡ اَرۡضِکُمۡ ۖ فَمَاذَا تَاۡمُرُوۡنَ
20:64; 26:36.
20:64; 26:36.
These words are intended to work up the feelings of the Egyptians against Moses, whereas the truth was that Moses had no desire to turn them out. His mission was confined to taking away his own people from Egypt.
20:64; 26:36.
Important Words:
تامرون (you advise) is derived from امر. They say امرہ i.e. he commanded, ordered or enjoined him. The word also means, he counselled or advised him (Lane).
Commentary:
The words, He desires to turn you out, are intended to work up the feelings of the people against Moses, whereas the truth was that Moses had no desire of turning out the Egyptians. On the contrary, he only desired to take his own people away and leave the Egyptians in Egypt.
b
20:64; 26:36.
a
20:64; 26:36.
1004
Important Words:
تامرون (you advise) is derived from امر. They say امرہ i.e. he commanded, ordered or enjoined him. The word also means, he counselled or advised him (Lane).
Commentary:
The words, He desires to turn you out, are intended to work up the feelings of the people against Moses, whereas the truth was that Moses had no desire of turning out the Egyptians. On the contrary, he only desired to take his own people away and leave the Egyptians in Egypt.
a
20:64; 26:36.
1026
These words are intended to work up the feelings of the Egyptians against Moses, whereas the truth was that Moses had no desire to turn them out. His mission was confined to taking away his own people from Egypt.
فَذٰلِکُمُ اللّٰہُ رَبُّکُمُ الۡحَقُّ ۖ فَمَاذَا بَعۡدَ الۡحَقِّ اِلَّا الضَّلٰلُ ۖ فَاَنّٰی تُصۡرَفُوۡنَ
عربی میں فاء ہے جس کے معنے ’’پس‘‘ کے ہیں۔ مگر اردو میں اس کی ضرورت نہ تھی اس لئے حذف کر دیا گیا۔
اس جگہ فاء کا ترجمہ ’’اور‘‘ کیا گیا ہے کہ وہ بھی جائز ہے۔
Commentary:
The words ربکم الحق (your true Lord) point to the perfection of man after going through a gradual process of evolution, a subject referred to in the previous verse. This is hinted in the word رب which means, One Who brings things to a state of perfection by degrees. By qualifying the word رب (Lord) by the adjective الحق (true), which means, necessarily existing by his own essence or really existing (Lane), the verse is intended to point to the fact that there are two kinds of rabbs (lords): (1) those that are not everlasting and are subject to the law of decay and death, their nourishing being temporary and imperfect; (2) He Who is necessarily existing and is free from death. This is Allah, Who is not only our Rabb but is also Eternal and Everlasting. His bringing up of man is therefore perfect and free from all limitations and lost indeed is the man who abandons Him and has recourse to other lords and masters.
1
عربی میں فاء ہے جس کے معنے ’’پس‘‘ کے ہیں۔ مگر اردو میں اس کی ضرورت نہ تھی اس لئے حذف کر دیا گیا۔
2
اس جگہ فاء کا ترجمہ ’’اور‘‘ کیا گیا ہے کہ وہ بھی جائز ہے۔
1308
Commentary:
The words ربکم الحق (your true Lord) point to the perfection of man after going through a gradual process of evolution, a subject referred to in the previous verse. This is hinted in the word رب which means, One Who brings things to a state of perfection by degrees. By qualifying the word رب (Lord) by the adjective الحق (true), which means, necessarily existing by his own essence or really existing (Lane), the verse is intended to point to the fact that there are two kinds of rabbs (lords): (1) those that are not everlasting and are subject to the law of decay and death, their nourishing being temporary and imperfect; (2) He Who is necessarily existing and is free from death. This is Allah, Who is not only our Rabb but is also Eternal and Everlasting. His bringing up of man is therefore perfect and free from all limitations and lost indeed is the man who abandons Him and has recourse to other lords and masters.
یُرِیۡدُ اَنۡ یُّخۡرِجَکُمۡ مِّنۡ اَرۡضِکُمۡ بِسِحۡرِہٖ فَمَاذَا تَاۡمُرُوۡنَ
7:111; 20:58, 64.
7:111; 20:58, 64.
7:111; 20:58, 64.
Commentary:
Pharaoh here plays upon the patriotic feelings of the Egyptians and thus seeks to incite them against Moses by telling them that he desires to take possession of their land. The enemies of truth stoop to any kind of lie to achieve their ends.
b
7:111; 20:58, 64.
c
7:111; 20:58, 64.
2730
Commentary:
Pharaoh here plays upon the patriotic feelings of the Egyptians and thus seeks to incite them against Moses by telling them that he desires to take possession of their land. The enemies of truth stoop to any kind of lie to achieve their ends.
f
7:111; 20:58, 64.