ٱعْمَلْ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "ٱعْمَلْ".
Occurrences in Quran
Found 2 verses containing "ٱعْمَلْ".
أَنِ ٱعْمَلْ سَٰبِغَٰتٍ وَقَدِّرْ فِى ٱلسَّرْدِ ۖ وَٱعْمَلُوا۟ صَٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ بَصِيرٌ
Important Words:
سابغات (full length coats of mail) is the plural of سابغة. درع سابغة means, a coat of mail that is wide or ample and long or such that one drags upon the ground by reason of its length and ampleness. نعمة سابغة means, a complete or full boon (Lane & Aqrab).
سرد (rings) is substantive noun from سرد (sarada) which means, he put the thing forward from one stage to another in regular order and uninterruptedly; he made it consecutive, successive or uninterrupted. سرد فی الدرع means, he fabricated the coat of armour by inserting the rings into one another. سرد الحدیث means, he related uninterruptedly and well the tradition or narrative (Lane & Aqrab).
Commentary:
The reference in this verse is again to David’s military might. The words "and do righteous deeds" embodied an admonition to the people of David that they were not to exult in their military conquests. Their main and principal object should be to preach and practice goodness. The implied admonition is meant for Muslims.
3138
Important Words:
سابغات (full length coats of mail) is the plural of سابغة. درع سابغة means, a coat of mail that is wide or ample and long or such that one drags upon the ground by reason of its length and ampleness. نعمة سابغة means, a complete or full boon (Lane & Aqrab).
سرد (rings) is substantive noun from سرد (sarada) which means, he put the thing forward from one stage to another in regular order and uninterruptedly; he made it consecutive, successive or uninterrupted. سرد فی الدرع means, he fabricated the coat of armour by inserting the rings into one another. سرد الحدیث means, he related uninterruptedly and well the tradition or narrative (Lane & Aqrab).
Commentary:
The reference in this verse is again to David’s military might. The words "and do righteous deeds" embodied an admonition to the people of David that they were not to exult in their military conquests. Their main and principal object should be to preach and practice goodness. The implied admonition is meant for Muslims.
وَقَالُوا۟ قُلُوبُنَا فِىٓ أَكِنَّةٍ مِّمَّا تَدْعُونَآ إِلَيْهِ وَفِىٓ ءَاذَانِنَا وَقْرٌ وَمِنۢ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَٱعْمَلْ إِنَّنَا عَٰمِلُونَ
بہرا پن سے مراد یہ ہے کہ دل راغب نہیں تو کان کس طرح سے سنیں۔
پردہ سے مراد طبائع کا اختلاف ہے۔
6:26; 17:47; 18:58.
The verse depicts disbelievers as saying sarcastically to the Holy Prophet, 'your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us.' If the words are taken to be spoken seriously they would mean, 'We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it.'
6:26; 17:47; 18:58.
Commentary:
The verse depicts disbelievers as saying ironically and sarcastically to the Holy Prophet, "your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us." If the words are taken to be spoken seriously they would mean: "We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it."
f
6:26; 17:47; 18:58.
1176
这节经文描写不信者讥讽穆圣说: “你的教义美好得为我们罪人不能接受, 你的思想崇高得我们不能理解, 不能体会。” 如果这话是严肃和认真的, 其意思就是: “我们下定决心, 不接受你的教义。为了拒斥它, 我们已关闭了我们的心路和耳目的所有道路。”
2
بہرا پن سے مراد یہ ہے کہ دل راغب نہیں تو کان کس طرح سے سنیں۔
3
پردہ سے مراد طبائع کا اختلاف ہے۔
f
6:26; 17:47; 18:58.
3558
Commentary:
The verse depicts disbelievers as saying ironically and sarcastically to the Holy Prophet, "your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us." If the words are taken to be spoken seriously they would mean: "We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it."
f
6:26; 17:47; 18:58.
2621
The verse depicts disbelievers as saying sarcastically to the Holy Prophet, 'your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us.' If the words are taken to be spoken seriously they would mean, 'We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it.'