يَعْمَلْ
Appears 10 times in Quran
Derived Words (3)
Words derived from the stem "يَعْمَلْ".
Occurrences in Quran
Found 10 verses containing "يَعْمَلْ".
وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًا رَّحِيمًا
4:65.
4:65.
4:65.
Commentary:
The God of Islam is a God of mercy and is never revengeful. Whenever a servant of His commits a sin or does an evil act and then sincerely repents and asks for His forgiveness, he always finds Him most Forgiving and Merciful. Ah, what a loving God! Truly has the Holy Prophet said that the joy of God at the repentance of a sinful servant of His is greater than the joy of a lonely wayfarer who, while travelling in the desert, loses his camel laden with provisions and despairs of life but then suddenly finds it (Bukhari, ch. on Da‘wat).
b
4:65.
a
4:65.
578
Commentary:
The God of Islam is a God of mercy and is never revengeful. Whenever a servant of His commits a sin or does an evil act and then sincerely repents and asks for His forgiveness, he always finds Him most Forgiving and Merciful. Ah, what a loving God! Truly has the Holy Prophet said that the joy of God at the repentance of a sinful servant of His is greater than the joy of a lonely wayfarer who, while travelling in the desert, loses his camel laden with provisions and despairs of life but then suddenly finds it (Bukhari, ch. on Da‘wat).
a
4:65.
لَّيْسَ بِأَمَانِيِّكُمْ وَلَآ أَمَانِىِّ أَهْلِ ٱلْكِتَٰبِ ۗ مَن يَعْمَلْ سُوٓءًا يُجْزَ بِهِۦ وَلَا يَجِدْ لَهُۥ مِن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
4:46; 33:18, 66.
4:46; 33:18, 66.
4:46; 33:18, 66.
Commentary:
The expression, It shall not be according to your desires, does not mean that the desires of the Faithful will not materialize. The verse purports to lay down a general principle that it is only the Will of God which prevails. As the desires of true believers must coincide with the will of God, they are bound to materialize.
b
4:46; 33:18, 66.
b
4:46; 33:18, 66.
589
Commentary:
The expression, It shall not be according to your desires, does not mean that the desires of the Faithful will not materialize. The verse purports to lay down a general principle that it is only the Will of God which prevails. As the desires of true believers must coincide with the will of God, they are bound to materialize.
d
4:46; 33:18, 66.
وَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا
40:41
40:41
The verse places men and women on the same level so far as their works and rewards are concerned. Both are equally entitled to good reward if they do good works.
40:41.
Commentary:
The verse is important inasmuch as it clearly places men and women on the same level so far as works and their rewards are concerned. Both alike are servants of the Lord and both are equally entitled to a good reward, if they do good works. It is indeed strange that in spite of such explicit teaching some Christian missionaries should have the hardihood to bring against Islam the charge that according to it women, unlike men, are devoid of souls.
It should also be noted that true belief is a necessary condition for salvation, as the words, and is a believer, clearly indicate.
c
40:41
c
40:41.
590
Commentary:
The verse is important inasmuch as it clearly places men and women on the same level so far as works and their rewards are concerned. Both alike are servants of the Lord and both are equally entitled to a good reward, if they do good works. It is indeed strange that in spite of such explicit teaching some Christian missionaries should have the hardihood to bring against Islam the charge that according to it women, unlike men, are devoid of souls.
It should also be noted that true belief is a necessary condition for salvation, as the words, and is a believer, clearly indicate.
a
40:41
674
The verse places men and women on the same level so far as their works and rewards are concerned. Both are equally entitled to good reward if they do good works.
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ ۖ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًا صَٰلِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا
14:12; 41:7.
2:47, 224; 11:30; 29:6; 84:7.
据说穆圣曾经说过, 诵念本章开始和结束的十节经文可以抵御骗子 (دَجَّال, Dajjal) 精神上的袭击。这表明骗子和雅朱者和马朱者是同一种人--------西方的基督教国家--------骗子代表他们有害的反对伊斯兰教的宗教宣传, 而雅朱者和马朱者代表他们物质和政治上的权力和优势。
14:12; 41:7.
2:47, 224; 11:30; 29:6; 84:7.
The Holy Prophet is reported to have said that the recitation of the first and last ten verses of this Surah makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West—the Dajjal representing their pernicious religious propaganda against Islam, and Gog and Magog their material and political power and predominance.
14:12; 41:7.
2:47,224; 11:30; 29:6; 84:7.
Commentary:
The Holy Prophet is here commanded to say to the disbelieving Christian people that, even after having disclosed so many secrets of the unknown and having made great prophecies about the ultimate triumph of his cause and the downfall of Christian nations, he cannot claim to be a son of God or to have been endowed with Divine powers. He is but a human being and his greatest merit lies in his being the bearer of the Divine Message. If disbelievers too desire to be blessed with revelation, they should also give up associating false gods with Allah. Then will God bestow His favours upon them and lay open to them the treasures of heavenly secrets.
The Holy Prophet is reported to have said that the recitation of the last ten verses of this chapter makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West; the Dajjal representing the evil aspect of their religious propaganda and Gog and Magog their material and political predominance.
b
14:12; 41:7.
c
2:47, 224; 11:30; 29:6; 84:7.
791
据说穆圣曾经说过, 诵念本章开始和结束的十节经文可以抵御骗子 (دَجَّال, Dajjal) 精神上的袭击。这表明骗子和雅朱者和马朱者是同一种人--------西方的基督教国家--------骗子代表他们有害的反对伊斯兰教的宗教宣传, 而雅朱者和马朱者代表他们物质和政治上的权力和优势。
a
14:12; 41:7.
b
2:47,224; 11:30; 29:6; 84:7.
2145
Commentary:
The Holy Prophet is here commanded to say to the disbelieving Christian people that, even after having disclosed so many secrets of the unknown and having made great prophecies about the ultimate triumph of his cause and the downfall of Christian nations, he cannot claim to be a son of God or to have been endowed with Divine powers. He is but a human being and his greatest merit lies in his being the bearer of the Divine Message. If disbelievers too desire to be blessed with revelation, they should also give up associating false gods with Allah. Then will God bestow His favours upon them and lay open to them the treasures of heavenly secrets.
The Holy Prophet is reported to have said that the recitation of the last ten verses of this chapter makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West; the Dajjal representing the evil aspect of their religious propaganda and Gog and Magog their material and political predominance.
b
14:12; 41:7.
c
2:47, 224; 11:30; 29:6; 84:7.
1737
The Holy Prophet is reported to have said that the recitation of the first and last ten verses of this Surah makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West—the Dajjal representing their pernicious religious propaganda against Islam, and Gog and Magog their material and political power and predominance.
وَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا
10:10; 16:98; 21:95.
10:10; 16:98; 21:95.
10:10; 16:98; 21:95.
Important Words:
ھضما (loss) is infinitive noun from ھضم (hadama). ھضم الشیء means, he broke the thing.
ھضم فلاناً means, he wronged him and was unjust to him. ھضم means, wrong; loss of one’s right (Aqrab).
a
10:10; 16:98; 21:95.
b
10:10; 16:98; 21:95.
2322
Important Words:
ھضما (loss) is infinitive noun from ھضم (hadama). ھضم الشیء means, he broke the thing.
ھضم فلاناً means, he wronged him and was unjust to him. ھضم means, wrong; loss of one’s right (Aqrab).
b
10:10; 16:98; 21:95.
فَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِۦ وَإِنَّا لَهُۥ كَٰتِبُونَ
4:125; 10:10; 16:98; 20:113.
4:125; 10:10; 16:98; 20:113.
4:125; 10:10; 16:98; 20:113.
Important Words:
کفران (disregard) is noun-infinitive fromکفر . They say کفر بنعمة اللّٰه i.e. he disregarded the favour of God with ingratitude and forgot it. کفران is contrary to شکر (gratitude). کفر بکذا means, he declared that he had absolutely no connection with such a one (Aqrab). See also 2:7,29.
Commentary:
The previous verse dealt with the rejecters of truth; this one deals with the believers.
d
4:125; 10:10; 16:98; 20:113.
b
4:125; 10:10; 16:98; 20:113.
2421
Important Words:
کفران (disregard) is noun-infinitive fromکفر . They say کفر بنعمة اللّٰه i.e. he disregarded the favour of God with ingratitude and forgot it. کفران is contrary to شکر (gratitude). کفر بکذا means, he declared that he had absolutely no connection with such a one (Aqrab). See also 2:7,29.
Commentary:
The previous verse dealt with the rejecters of truth; this one deals with the believers.
a
4:125; 10:10; 16:98; 20:113.
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُۥ
人的行为不论善恶都不会枉然。人的行为必然而且确实产生结果。
یعنی کوئی قوم بھی بد ہوتے ہوئے لوگوں کو دھوکہ نہیں دے سکے گی۔
No action of man, good or bad, is wasted. It must and does produce its result.
99:8.
Commentary:
The principle that no action of man, good or bad, is wasted and must produce some result, has been explained variously in the Quran. These two verses contain at once a message of solace and comfort for the righteous, and a warning for the evildoers, that they shall reap the consequences of their actions.
1760
人的行为不论善恶都不会枉然。人的行为必然而且确实产生结果。
4
یعنی کوئی قوم بھی بد ہوتے ہوئے لوگوں کو دھوکہ نہیں دے سکے گی۔
b
99:8.
4810
Commentary:
The principle that no action of man, good or bad, is wasted and must produce some result, has been explained variously in the Quran. These two verses contain at once a message of solace and comfort for the righteous, and a warning for the evildoers, that they shall reap the consequences of their actions.
3409
No action of man, good or bad, is wasted. It must and does produce its result.
يَوْمَ يَجْمَعُكُمْ لِيَوْمِ ٱلْجَمْعِ ۖ ذَٰلِكَ يَوْمُ ٱلتَّغَابُنِ ۗ وَمَن يُؤْمِنۢ بِٱللَّهِ وَيَعْمَلْ صَٰلِحًا يُكَفِّرْ عَنْهُ سَيِّـَٔاتِهِۦ وَيُدْخِلْهُ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
8:30; 48:6; 66:9.
8:30; 48:6; 66:9.
The expression, Yaumut-Taghabun, has been variously interpreted as: (1) The day of losses and gains, i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The day of the manifestation of loss, i.e. on that day disbelievers will realize how much they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest to them. (3) The day when believers will attribute defect or deficiency to lack of wisdom of disbelievers in that they had preferred disbelief to belief (Mufradat).
8:30; 48:6; 66:9.
Important Words:
التغابن (mutual gain and loss) is derived from غبن. They say غبنه i.e. he deprived, cheated or made him suffer loss in selling or overcame him in buying and selling. غبن رأیه (ghabina) means, he was or became deficient in his opinion or judgement. غبن الشیء means, he was unmindful or neglectful of the thing. In view of the root meaning of the word, the expression یوم التغابنhas been variously interpreted as: (1) The Day of mutual gain and loss i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The Day of the Manifestation of Loss i.e. people will realize how far they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest. (3) The Day when the inmates of Paradise will over-reach the inmates of Hell by the state of enjoyment in which the former will be and the punishment which the latter will experience. (4) The Day when believers will attribute defect or deficiency to the lack of wisdom of disbelievers in that they had preferred disbelief to belief (Lane, Mufradat & Aqrab).
d
8:30; 48:6; 66:9.
c
8:30; 48:6; 66:9.
4262
Important Words:
التغابن (mutual gain and loss) is derived from غبن. They say غبنه i.e. he deprived, cheated or made him suffer loss in selling or overcame him in buying and selling. غبن رأیه (ghabina) means, he was or became deficient in his opinion or judgement. غبن الشیء means, he was unmindful or neglectful of the thing. In view of the root meaning of the word, the expression یوم التغابنhas been variously interpreted as: (1) The Day of mutual gain and loss i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The Day of the Manifestation of Loss i.e. people will realize how far they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest. (3) The Day when the inmates of Paradise will over-reach the inmates of Hell by the state of enjoyment in which the former will be and the punishment which the latter will experience. (4) The Day when believers will attribute defect or deficiency to the lack of wisdom of disbelievers in that they had preferred disbelief to belief (Lane, Mufradat & Aqrab).
b
8:30; 48:6; 66:9.
3061
The expression, Yaumut-Taghabun, has been variously interpreted as: (1) The day of losses and gains, i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The day of the manifestation of loss, i.e. on that day disbelievers will realize how much they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest to them. (3) The day when believers will attribute defect or deficiency to lack of wisdom of disbelievers in that they had preferred disbelief to belief (Mufradat).
رَّسُولًا يَتْلُوا۟ عَلَيْكُمْ ءَايَٰتِ ٱللَّهِ مُبَيِّنَٰتٍ لِّيُخْرِجَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۚ وَمَن يُؤْمِنۢ بِٱللَّهِ وَيَعْمَلْ صَٰلِحًا يُدْخِلْهُ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۖ قَدْ أَحْسَنَ ٱللَّهُ لَهُۥ رِزْقًا
2:258; 5:17.
یہاں لاَم ِعاقبت ہے۔
2:258; 5:17.
2:258; 5:17; 14:6.
b
2:258; 5:17.
1
یہاں لاَم ِعاقبت ہے۔
b
2:258; 5:17; 14:6.
b
2:258; 5:17.
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُۥ
4:124, 125; 17:8; 28:85; 41:47.
اس میں بتایا گیا ہے کہ اس آخری زمانہ میں انسان کے ساتھ اللہ تعالیٰ وہی معاملہ کرے گا جیسے اس کے اعمال ہوں گے اور کوئی قوم تبھی نیک پھل پائے گی جب وہ نیک ہوگی۔
4:124, 125; 17:8; 28:85; 41:47.
4:124-125; 17:8; 28:85; 41:47.
a
4:124, 125; 17:8; 28:85; 41:47.
3
اس میں بتایا گیا ہے کہ اس آخری زمانہ میں انسان کے ساتھ اللہ تعالیٰ وہی معاملہ کرے گا جیسے اس کے اعمال ہوں گے اور کوئی قوم تبھی نیک پھل پائے گی جب وہ نیک ہوگی۔
a
4:124-125; 17:8; 28:85; 41:47.
a
4:124, 125; 17:8; 28:85; 41:47.