وَّالَّذِیۡنَ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "وَّالَّذِیۡنَ".
وَلَمَّا جَآءَ اَمۡرُنَا نَجَّیۡنَا ہُوۡدًا وَّالَّذِیۡنَ اٰمَنُوۡا مَعَہٗ بِرَحۡمَۃٍ مِّنَّا وَنَجَّیۡنٰہُمۡ مِّنۡ عَذَابٍ غَلِیۡظٍ
7:73.
7:73.
7:73.
Important Words:
غلیظ (severe) is derived from غلظ which means, it was or became thick, gross, bulky or coarse. غلیظ means thick, gross, etc. It also means rough or rugged; dense or deep; rough manners or conduct; rude, unkind, hard, or ill-natured; vehement or severe; intensely painful (Lane & Aqrab).
Commentary:
The words, by Our special mercy, point to a law of God that when a general calamity overtakes a country, both good and bad people become involved in it. But, as in the time of a Prophet these calamities visit the earth in order to testify to his truth, God so ordains that believers more or less remain immune from them. This comparative immunity of believers from such visitations is due to the special grace and mercy of God, which become, as it were, particularly excited in the time of a heavenly Messenger.
The words عذاب غلیظ (severe torment) are intended to hint that disbelievers will not get immunity from the calamities notwithstanding their efforts; for, like one who gets stuck in thick and deep mud, they will not be able to extricate themselves from it. See the different meanings of the word غلیظ above.
f
7:73.
a
7:73.
1439
Important Words:
غلیظ (severe) is derived from غلظ which means, it was or became thick, gross, bulky or coarse. غلیظ means thick, gross, etc. It also means rough or rugged; dense or deep; rough manners or conduct; rude, unkind, hard, or ill-natured; vehement or severe; intensely painful (Lane & Aqrab).
Commentary:
The words, by Our special mercy, point to a law of God that when a general calamity overtakes a country, both good and bad people become involved in it. But, as in the time of a Prophet these calamities visit the earth in order to testify to his truth, God so ordains that believers more or less remain immune from them. This comparative immunity of believers from such visitations is due to the special grace and mercy of God, which become, as it were, particularly excited in the time of a heavenly Messenger.
The words عذاب غلیظ (severe torment) are intended to hint that disbelievers will not get immunity from the calamities notwithstanding their efforts; for, like one who gets stuck in thick and deep mud, they will not be able to extricate themselves from it. See the different meanings of the word غلیظ above.
e
7:73.
فَلَمَّا جَآءَ اَمۡرُنَا نَجَّیۡنَا صٰلِحًا وَّالَّذِیۡنَ اٰمَنُوۡا مَعَہٗ بِرَحۡمَۃٍ مِّنَّا وَمِنۡ خِزۡیِ یَوۡمِئِذٍ ۗ اِنَّ رَبَّکَ ہُوَ الۡقَوِیُّ الۡعَزِیۡزُ
Important Words:
القوی (Powerful) is derived from قوی meaning, he was or became strong; vigorous, robust or sturdy. قوی علیه means, he had strength or power sufficient for it; or he had strength or power to endure it; he prevailed against it. قوة which is the noun-infinitive from this root means, strength, power, potency, might or force. قوی therefore means, powerful, strong, mighty. القوی is one of the attributive names of God, meaning, Powerful, Mighty, etc. (Lane & Aqrab).
Commentary:
Every punishment is a disgrace in itself. The addition of the words, the ignominy of that day, therefore shows that there were some special elements of disgrace in the visitation that overtook the people of Salih.
1447
Important Words:
القوی (Powerful) is derived from قوی meaning, he was or became strong; vigorous, robust or sturdy. قوی علیه means, he had strength or power sufficient for it; or he had strength or power to endure it; he prevailed against it. قوة which is the noun-infinitive from this root means, strength, power, potency, might or force. قوی therefore means, powerful, strong, mighty. القوی is one of the attributive names of God, meaning, Powerful, Mighty, etc. (Lane & Aqrab).
Commentary:
Every punishment is a disgrace in itself. The addition of the words, the ignominy of that day, therefore shows that there were some special elements of disgrace in the visitation that overtook the people of Salih.
وَلَمَّا جَآءَ اَمۡرُنَا نَجَّیۡنَا شُعَیۡبًا وَّالَّذِیۡنَ اٰمَنُوۡا مَعَہٗ بِرَحۡمَۃٍ مِّنَّا وَاَخَذَتِ الَّذِیۡنَ ظَلَمُوا الصَّیۡحَۃُ فَاَصۡبَحُوۡا فِیۡ دِیٰرِہِمۡ جٰثِمِیۡنَ
7:92; 26:190; 29:38.
7:92; 26:190; 29:38.
7:92; 26:190; 29:38.
Commentary:
Shu‘aib lived in a territory where earthquakes were frequent. So it is quite possible that, as the words apparently show, his people should have been visited with an earthquake: but the word صیحة (for which see v. 68 above) may also mean any other punishment and the words, they lay prostrate in their houses, may have been used in a figurative sense, meaning that their power was broken by some dreadful visitation and they met with disgrace and humiliation, as if thrown into the dust.
c
7:92; 26:190; 29:38.
b
7:92; 26:190; 29:38.
1475
Commentary:
Shu‘aib lived in a territory where earthquakes were frequent. So it is quite possible that, as the words apparently show, his people should have been visited with an earthquake: but the word صیحة (for which see v. 68 above) may also mean any other punishment and the words, they lay prostrate in their houses, may have been used in a figurative sense, meaning that their power was broken by some dreadful visitation and they met with disgrace and humiliation, as if thrown into the dust.
b
7:92; 26:190; 29:38.
اِنَّ اللّٰہَ مَعَ الَّذِیۡنَ اتَّقَوۡا وَّالَّذِیۡنَ ہُمۡ مُّحۡسِنُوۡنَ
45:20.
A Muttaqi is one who establishes such a strong connection with God that God Himself becomes his Protector and shields him from every evil. A Muhsin is he who, after he himself has come under the protection of God, tries to bring others also under His protection. Thus a Muhsin possesses a higher spiritual stature than a Muttaqi.
45:20.
Commentary:
This, the last verse of the Surah, implies the prophecy that Muslims shall eventually be victorious and their triumph and the defeat of their enemy will show that it was they, and not their opponents, who were righteous and the doers of good and consequently were the followers of the true path.
For an explanation of the words متقی (righteous) and محسن (who do good) see vv. 2:3 & 2:113. A متقی is one who establishes such a strong connection with God that He Himself becomes his Protector and shields him from every evil. A محسن is he who after he himself has come under the protection of God tries to bring others also under His protection. Thus a محسنpossesses a higher spiritual stature than a متقی. The latter only himself becomes secure against sin, while the former devotes himself whole-heartedly to rescuing others from it. In fact, there are two classes of men: (a) those who make no effort to save others from a life of sin; (b) those who are anxious that others may be saved though they have no such thought for their own safety. God wants Muslims to be both متقی (righteous) and محسن (those who do good).
a
45:20.
694
مُتَّقِی (Muttaqi) 是一个与安拉建立如此亲密联系的人,以致于安拉自己成为他的保护者,并且保护他免受任何不幸。 مُحْسِنْ(Muhsin) 是一个本人已在安拉保护下,并力图使他人也处於安拉保护下的人。因此, 一个 مُحْسِنْ (Muhsin) 的精神境界要高于一个مُتَّقِی (Muttaqi)。
a
45:20.
1929
Commentary:
This, the last verse of the Surah, implies the prophecy that Muslims shall eventually be victorious and their triumph and the defeat of their enemy will show that it was they, and not their opponents, who were righteous and the doers of good and consequently were the followers of the true path.
For an explanation of the words متقی (righteous) and محسن (who do good) see vv. 2:3 & 2:113. A متقی is one who establishes such a strong connection with God that He Himself becomes his Protector and shields him from every evil. A محسن is he who after he himself has come under the protection of God tries to bring others also under His protection. Thus a محسنpossesses a higher spiritual stature than a متقی. The latter only himself becomes secure against sin, while the former devotes himself whole-heartedly to rescuing others from it. In fact, there are two classes of men: (a) those who make no effort to save others from a life of sin; (b) those who are anxious that others may be saved though they have no such thought for their own safety. God wants Muslims to be both متقی (righteous) and محسن (those who do good).
f
45:20.
1589
A Muttaqi is one who establishes such a strong connection with God that God Himself becomes his Protector and shields him from every evil. A Muhsin is he who, after he himself has come under the protection of God, tries to bring others also under His protection. Thus a Muhsin possesses a higher spiritual stature than a Muttaqi.
اَلَّذِیۡنَ کَفَرُوۡا لَہُمۡ عَذَابٌ شَدِیۡدٌ ۖ وَّالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ لَہُمۡ مَّغۡفِرَۃٌ وَّاَجۡرٌ کَبِیۡرٌ
Commentary:
The verse points to an invariable divine law, viz. that whenever a Prophet of God comes into the world, the people to whom he preaches his Message become split up into two hostile camps: Those who accept God’s Message and receive His blessings and those who having rejected and opposed him incur His displeasure and punishment.
3181
Commentary:
The verse points to an invariable divine law, viz. that whenever a Prophet of God comes into the world, the people to whom he preaches his Message become split up into two hostile camps: Those who accept God’s Message and receive His blessings and those who having rejected and opposed him incur His displeasure and punishment.
وَلَوۡ جَعَلۡنٰہُ قُرۡاٰنًا اَعۡجَمِیًّا لَّقَالُوۡا لَوۡلَا فُصِّلَتۡ اٰیٰتُہٗۤ ۖ اٰ۬عۡجَمِیٌّ وَّعَرَبِیٌّ ۗ قُلۡ ہُوَ لِلَّذِیۡنَ اٰمَنُوۡا ہُدًی وَّشِفَآءٌ ۖ وَّالَّذِیۡنَ لَا یُؤۡمِنُوۡنَ فِیۡۤ اٰذَانِہِمۡ وَقۡرٌ وَّہُوَ عَلَیۡہِمۡ عَمًی ۚ اُولٰٓئِکَ یُنَادَوۡنَ مِنۡ مَّکَانٍۭ بَعِیۡدٍ
16:104; 26:196; 46:13.
مطلب یہ ہے کہ جو نبی ساری دنیا کی طرف آنا تھا اس نے بہرحال ایک ہی ملک میں آنا تھا اور ایک ہی قوم کو اس نے ابتدائً مخاطب کرنا تھا۔ باقی قوموں نے اس قوم سے سیکھ کر اس کو دنیا میں پھیلانا تھا۔ پس بتایا ہے کہ قرآن کریم ہم نے عربی زبان میں اتارا ہے پس مکہ والوں میں سے جو لوگ ایمان لے آئیں گے ان کو اس سے ہدایت اور شفا ملے گی اور دوسرے لوگ ان سے سیکھ لیں گے۔
جب کوئی شخص دور ہو اور اندھا بھی ہو تو اس کو ہدایت دینا مشکل ہوتا ہے دور ہونے کی وجہ سے وہ آواز نہیں سن سکتا اور اندھا ہونے کی وجہ سے وہ اشارے نہیں سمجھ سکتا۔
16:104; 26:196; 46:13.
The meaning of the Qur’an is obscure to them and the beauty and usefulness of its teaching are hidden from them.
The expression, They are being called from a far-off place, signifies that on the Day of Judgment the disbelievers will not be allowed to approach the Throne of the Almighty, but will be called from a far-off place to render an account of their evil deeds. It may also mean that the disbelievers have shut their ears to the Qur’an, and refuse to ponder over it, so it has become as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
16:104; 26:196; 46:13.
Commentary:
The verse means to say that all the teachings of the Quran have been explained in most lucid, expressive and meaningful language, but it matters little to those who have closed their hearts and ears to it, and whose eyes have been sealed up.
The expression, they are being called to from a far-off place signifies that on the Day of Judgement the disbelievers will not be allowed to approach the Throne of God, but will be called from a far-off place to render an account of their evil deeds. It may also mean that disbelievers have shut their ears to the Quran, and they refuse to ponder over it, so it remains as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
c
16:104; 26:196; 46:13.
2
مطلب یہ ہے کہ جو نبی ساری دنیا کی طرف آنا تھا اس نے بہرحال ایک ہی ملک میں آنا تھا اور ایک ہی قوم کو اس نے ابتدائً مخاطب کرنا تھا۔ باقی قوموں نے اس قوم سے سیکھ کر اس کو دنیا میں پھیلانا تھا۔ پس بتایا ہے کہ قرآن کریم ہم نے عربی زبان میں اتارا ہے پس مکہ والوں میں سے جو لوگ ایمان لے آئیں گے ان کو اس سے ہدایت اور شفا ملے گی اور دوسرے لوگ ان سے سیکھ لیں گے۔
3
جب کوئی شخص دور ہو اور اندھا بھی ہو تو اس کو ہدایت دینا مشکل ہوتا ہے دور ہونے کی وجہ سے وہ آواز نہیں سن سکتا اور اندھا ہونے کی وجہ سے وہ اشارے نہیں سمجھ سکتا۔
a
16:104; 26:196; 46:13.
3593
Commentary:
The verse means to say that all the teachings of the Quran have been explained in most lucid, expressive and meaningful language, but it matters little to those who have closed their hearts and ears to it, and whose eyes have been sealed up.
The expression, they are being called to from a far-off place signifies that on the Day of Judgement the disbelievers will not be allowed to approach the Throne of God, but will be called from a far-off place to render an account of their evil deeds. It may also mean that disbelievers have shut their ears to the Quran, and they refuse to ponder over it, so it remains as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
c
16:104; 26:196; 46:13.
2638A
The meaning of the Qur’an is obscure to them and the beauty and usefulness of its teaching are hidden from them.
2639
The expression, They are being called from a far-off place, signifies that on the Day of Judgment the disbelievers will not be allowed to approach the Throne of the Almighty, but will be called from a far-off place to render an account of their evil deeds. It may also mean that the disbelievers have shut their ears to the Qur’an, and refuse to ponder over it, so it has become as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
اَہُمۡ خَیۡرٌ اَمۡ قَوۡمُ تُبَّعٍ وَّالَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ اَہۡلَکۡنٰہُمۡ ۖ اِنَّہُمۡ کَانُوۡا مُجۡرِمِیۡنَ
Tubba‘ is said to be the royal title of the Kings of Himyar in Yemen. The Kings of Yemen were known by this title when they also held sway over Himyar, Hadaramaut and Saba’. From ancient inscriptions it appears that the Tubba‘s ruled over these territories from 270 A.D. to 525 A.D. Historical records speak of their glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment is mentioned in some traditions as a Prophet of God. The Qur’an seems to support this view. (50:15)
Commentary:
Tubba‘ is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when they also held sway over Himyar, Hadramaut and Saba. From ancient inscriptions it appears that the Tubbas ruled over these territories from 270 A.D. to 525 A.D. Historical annals speak of their great glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment, is mentioned in some traditions as a Prophet of God. The Quran seems to support this view (50:15).
3717
Commentary:
Tubba‘ is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when they also held sway over Himyar, Hadramaut and Saba. From ancient inscriptions it appears that the Tubbas ruled over these territories from 270 A.D. to 525 A.D. Historical annals speak of their great glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment, is mentioned in some traditions as a Prophet of God. The Quran seems to support this view (50:15).
2700
Tubba‘ is said to be the royal title of the Kings of Himyar in Yemen. The Kings of Yemen were known by this title when they also held sway over Himyar, Hadaramaut and Saba’. From ancient inscriptions it appears that the Tubba‘s ruled over these territories from 270 A.D. to 525 A.D. Historical records speak of their glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment is mentioned in some traditions as a Prophet of God. The Qur’an seems to support this view. (50:15)
ہٰذَا ہُدًی ۖ وَّالَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِ رَبِّہِمۡ لَہُمۡ عَذَابٌ مِّنۡ رِّجۡزٍ اَلِیۡمٌ
2:40; 22:58.
2:40; 22:58.
2:40; 22:58.
c
2:40; 22:58.
c
2:40; 22:58.
c
2:40; 22:58.