یَشۡہَدُ
Appears 9 times in Quran
Derived Words (5)
Words derived from the stem "یَشۡہَدُ".
- bears witness
- will witness it
- bear witness
- testify
- they may witness its
- bear not false witness
Occurrences in Quran
Found 9 verses containing "یَشۡہَدُ".
لّٰکِنِ اللّٰہُ یَشۡہَدُ بِمَاۤ اَنۡزَلَ اِلَیۡکَ ۖ اَنۡزَلَہٗ بِعِلۡمِہٖ ۖ وَالۡمَلٰٓئِکَۃُ یَشۡہَدُوۡنَ ۚ وَکَفٰی بِاللّٰہِ شَہِیۡدًا
3:19; 11:15.
3:19; 11:15.
God has placed in the Qur’an vast treasures of eternal truth and spiritual knowledge that bear witness to its being the Word of God. The manifold qualities of the Qur’an furnish irrefutable evidence of its Divine origin for those who ponder over it.
3:19; 11:15.
Commentary:
God has placed in the Quran such vast treasures of eternal truth and spiritual knowledge as bear witness to its being the Word of God. The manifold qualities of the Quran for such as ponder over it furnish an irrefutable evidence of its Divine origin.
The angels testify to the truth of the Quran by appearing in dreams and visions to righteous men, telling them that the Quran is the Word of God. They also bear witness by suggesting suitable ideas to the minds of men, leading them to the acceptance of Islam. See also 3:19.
b
3:19; 11:15.
b
3:19; 11:15.
630
Commentary:
God has placed in the Quran such vast treasures of eternal truth and spiritual knowledge as bear witness to its being the Word of God. The manifold qualities of the Quran for such as ponder over it furnish an irrefutable evidence of its Divine origin.
The angels testify to the truth of the Quran by appearing in dreams and visions to righteous men, telling them that the Quran is the Word of God. They also bear witness by suggesting suitable ideas to the minds of men, leading them to the acceptance of Islam. See also 3:19.
b
3:19; 11:15.
710
God has placed in the Qur’an vast treasures of eternal truth and spiritual knowledge that bear witness to its being the Word of God. The manifold qualities of the Qur’an furnish irrefutable evidence of its Divine origin for those who ponder over it.
قُلۡ ہَلُمَّ شُہَدَآءَکُمُ الَّذِیۡنَ یَشۡہَدُوۡنَ اَنَّ اللّٰہَ حَرَّمَ ہٰذَا ۖ فَاِنۡ شَہِدُوۡا فَلَا تَشۡہَدۡ مَعَہُمۡ ۚ وَلَا تَتَّبِعۡ اَہۡوَآءَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَالَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ وَہُمۡ بِرَبِّہِمۡ یَعۡدِلُوۡنَ
5:49; 45:19.
6:2; 27:61.
4:37; 17:24.
5:49; 45:19.
6:2; 27:61.
Important Words:
ھلم (bring forward) is both intransitive and transitive, meaning (1) come; or (2) cause to come, i.e. bring forth or produce (Lane). ھلم (halumma) is, according to the people of the Hijaz, one of the words known as اسماء الفعل and is thus used by them in the fixed form whether the number is singular or plural and whether the gender is masculine or feminine; but others differ from this view (Aqrab).
Commentary:
The Quran now returns to the subject of man-made laws about prohibitions. The verse signifies that disbelievers should declare that they do not agree with the Quran and find its teachings inferior to their own and then God Himself will decide between the two parties. Indirectly the words also hint that everybody should express his opinion freely when he disagrees with others and should refrain from dissimulation.
b
6:2; 27:61.
c
5:49; 45:19.
a
5:49; 45:19.
b
6:2; 27:61.
890
Important Words:
ھلم (bring forward) is both intransitive and transitive, meaning (1) come; or (2) cause to come, i.e. bring forth or produce (Lane). ھلم (halumma) is, according to the people of the Hijaz, one of the words known as اسماء الفعل and is thus used by them in the fixed form whether the number is singular or plural and whether the gender is masculine or feminine; but others differ from this view (Aqrab).
Commentary:
The Quran now returns to the subject of man-made laws about prohibitions. The verse signifies that disbelievers should declare that they do not agree with the Quran and find its teachings inferior to their own and then God Himself will decide between the two parties. Indirectly the words also hint that everybody should express his opinion freely when he disagrees with others and should refrain from dissimulation.
b
5:49; 45:19.
c
6:2; 27:61.
d
4:37; 17:24.
وَالَّذِیۡنَ اتَّخَذُوۡا مَسۡجِدًا ضِرَارًا وَّکُفۡرًا وَّتَفۡرِیۡقًۢا بَیۡنَ الۡمُؤۡمِنِیۡنَ وَاِرۡصَادًا لِّمَنۡ حَارَبَ اللّٰہَ وَرَسُوۡلَہٗ مِنۡ قَبۡلُ ۚ وَلَیَحۡلِفُنَّ اِنۡ اَرَدۡنَاۤ اِلَّا الۡحُسۡنٰی ۖ وَاللّٰہُ یَشۡہَدُ اِنَّہُمۡ لَکٰذِبُوۡنَ
63:2.
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
63:2.
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
63:2.
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
c
63:2.
5
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
a
63:2.
1256
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
a
63:2.
1217
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
قَالُوۡا فَاۡتُوۡا بِہٖ عَلٰۤی اَعۡیُنِ النَّاسِ لَعَلَّہُمۡ یَشۡہَدُوۡنَ
The reason why Abraham was summoned before the public was either that those, who had heard him speak ill of the idols, should bear witness against him, or that having listened to the evidence against him might decide what punishment should be meted out to him and that they should witness the punishment that was to be inflicted on him.
Commentary:
The reason why Abraham was summoned to appear in public was either that those who had heard him speak ill of the idols should bear witness against him that he had broken the idols, or that after listening to the evidence against Abraham they might decide what punishment should be meted out to him. Or the reason might be that all people should witness the punishment that was to be inflicted on him. This is the significance of the words "that they may bear witness."
2398
Commentary:
The reason why Abraham was summoned to appear in public was either that those who had heard him speak ill of the idols should bear witness against him that he had broken the idols, or that after listening to the evidence against Abraham they might decide what punishment should be meted out to him. Or the reason might be that all people should witness the punishment that was to be inflicted on him. This is the significance of the words "that they may bear witness."
1899
The reason why Abraham was summoned before the public was either that those, who had heard him speak ill of the idols, should bear witness against him, or that having listened to the evidence against him might decide what punishment should be meted out to him and that they should witness the punishment that was to be inflicted on him.
لِّیَشۡہَدُوۡا مَنٰفِعَ لَہُمۡ وَیَذۡکُرُوا اسۡمَ اللّٰہِ فِیۡۤ اَیَّامٍ مَّعۡلُوۡمٰتٍ عَلٰی مَا رَزَقَہُمۡ مِّنۡۢ بَہِیۡمَۃِ الۡاَنۡعٰمِ ۖ فَکُلُوۡا مِنۡہَا وَاَطۡعِمُوا الۡبَآئِسَ الۡفَقِیۡرَ
اس حصہ آیت میں مخاطب جمع کا صیغہ ہے لیکن چونکہ آیت کے ابتدا میں اور اس کے بعد غائب کے صیغے استعمال ہوئے ہیں اس لئے آیت کے سیاق و سباق کو مدنظر رکھتے ہوئے اردو میں اس کا صحیح مفہوم ادا کرنے کے لئے آیت کے اس حصہ کا ترجمہ غائب کے صیغوں میں کیا گیا ہے۔
2:199; 5:3.
2:204.
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It also possesses great potentialities to weld Muslims of different nationalities into one strong international brotherhood of Islam. Muslims from all parts of the world who meet at Mecca once a year can exchange views on matter of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with problems that confront their brethren in Faith in other countries, to profit by one another’s experience and to cooperate with one another in many other ways. Mecca being God’s appointed Centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organisation for the whole of the Muslim world.
2:199; 5:3.
2:204.
Commentary:
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It has great potentialities for welding different Muslim countries into one strong international brotherhood of Islam. Muslims from all parts of the world, who meet at Mecca once a year can exchange views on all sorts of matters of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with the problems that confront their brethren in faith in other countries, to copy one another’s good points and profit by one another’s experience and also to cooperate with one another in many other ways. Mecca being God’s appointed centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organization for the whole Muslim world. All other religions have failed to produce such a forum for the exchange of international ideas and programmes. But it is regretted that Muslims have not yet awakened to the realization of Mecca being an international capital for the whole Muslim world. These are some of the material benefits and advantages to which reference has been made in the words, "that they may witness its benefits;" and the words "and may mention the name of Allah," refer to the great spiritual benefits which Muslims can and should derive from the Pilgrimage to Mecca. See also 3:98.
b
2:199; 5:3.
c
2:204.
2
اس حصہ آیت میں مخاطب جمع کا صیغہ ہے لیکن چونکہ آیت کے ابتدا میں اور اس کے بعد غائب کے صیغے استعمال ہوئے ہیں اس لئے آیت کے سیاق و سباق کو مدنظر رکھتے ہوئے اردو میں اس کا صحیح مفہوم ادا کرنے کے لئے آیت کے اس حصہ کا ترجمہ غائب کے صیغوں میں کیا گیا ہے۔
a
2:199; 5:3.
b
2:204.
2459
Commentary:
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It has great potentialities for welding different Muslim countries into one strong international brotherhood of Islam. Muslims from all parts of the world, who meet at Mecca once a year can exchange views on all sorts of matters of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with the problems that confront their brethren in faith in other countries, to copy one another’s good points and profit by one another’s experience and also to cooperate with one another in many other ways. Mecca being God’s appointed centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organization for the whole Muslim world. All other religions have failed to produce such a forum for the exchange of international ideas and programmes. But it is regretted that Muslims have not yet awakened to the realization of Mecca being an international capital for the whole Muslim world. These are some of the material benefits and advantages to which reference has been made in the words, "that they may witness its benefits;" and the words "and may mention the name of Allah," refer to the great spiritual benefits which Muslims can and should derive from the Pilgrimage to Mecca. See also 3:98.
b
2:199; 5:3.
c
2:204.
1947
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It also possesses great potentialities to weld Muslims of different nationalities into one strong international brotherhood of Islam. Muslims from all parts of the world who meet at Mecca once a year can exchange views on matter of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with problems that confront their brethren in Faith in other countries, to profit by one another’s experience and to cooperate with one another in many other ways. Mecca being God’s appointed Centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organisation for the whole of the Muslim world.
وَالَّذِیۡنَ لَا یَشۡہَدُوۡنَ الزُّوۡرَ وَاِذَا مَرُّوۡا بِاللَّغۡوِ مَرُّوۡا کِرَامًا
23:4; 28:56.
23:4; 28:56.
Zur means a lie; false witness; association of false gods with Allah; a place where lies are told and people entertain themselves with vain or frivolous diversion; the assemblies of polytheists, etc. (Lane).
23:4; 28:56.
Important Words:
زور means, a lie; a falsehood; false witness; association of others with God; a place where lies are told; a place where people hear singing and entertain themselves with vain or frivolous diversion; the assemblies of polytheists; strength, etc. (Lane & Aqrab).
Commentary:
In view of different meanings of the word زور given under "Important Words" above, the expression لا یشھدون الزور would mean: (a) they do not tell lies; or (b) they do not go to places where people indulge in telling lies and in frivolous diversions, they do not sit in the company of liars; or (c) they do not associate false gods with Allah or do not attend such places where idolatry is practised; or (d) they do not bear false witness. In the last case the particle ب will be taken as understood before الزور.
e
23:4; 28:56.
a
23:4; 28:56.
2699
Important Words:
زور means, a lie; a falsehood; false witness; association of others with God; a place where lies are told; a place where people hear singing and entertain themselves with vain or frivolous diversion; the assemblies of polytheists; strength, etc. (Lane & Aqrab).
Commentary:
In view of different meanings of the word زور given under "Important Words" above, the expression لا یشھدون الزور would mean: (a) they do not tell lies; or (b) they do not go to places where people indulge in telling lies and in frivolous diversions, they do not sit in the company of liars; or (c) they do not associate false gods with Allah or do not attend such places where idolatry is practised; or (d) they do not bear false witness. In the last case the particle ب will be taken as understood before الزور.
a
23:4; 28:56.
2092
Zur means a lie; false witness; association of false gods with Allah; a place where lies are told and people entertain themselves with vain or frivolous diversion; the assemblies of polytheists, etc. (Lane).
۞ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ نَافَقُوۡا یَقُوۡلُوۡنَ لِاِخۡوٰنِہِمُ الَّذِیۡنَ کَفَرُوۡا مِنۡ اَہۡلِ الۡکِتٰبِ لَئِنۡ اُخۡرِجۡتُمۡ لَنَخۡرُجَنَّ مَعَکُمۡ وَلَا نُطِیۡعُ فِیۡکُمۡ اَحَدًا اَبَدًا وَّاِنۡ قُوۡتِلۡتُمۡ لَنَنۡصُرَنَّکُمۡ وَاللّٰہُ یَشۡہَدُ اِنَّہُمۡ لَکٰذِبُوۡنَ
伪信者怂恿麦地那的犹太人蔑视穆圣, 撕毁跟他结的盟誓, 许下必要时刻提供帮助的虚假诺言。但是当犹太人信以为真, 蔑视穆圣并大举反对他的时候, 伪信者使他们陷入了困境。
The Hypocrites had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Holy Prophet and marched against him, they left them in the lurch.
Commentary:
A hypocrite is a liar and a coward. He is completely unreliable and devoid of all honour. The hypocrites of Medina had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Prophet and he, in order to punish them, marched against them, the Hypocrites left them in the lurch.
1414
伪信者怂恿麦地那的犹太人蔑视穆圣, 撕毁跟他结的盟誓, 许下必要时刻提供帮助的虚假诺言。但是当犹太人信以为真, 蔑视穆圣并大举反对他的时候, 伪信者使他们陷入了困境。
4198
Commentary:
A hypocrite is a liar and a coward. He is completely unreliable and devoid of all honour. The hypocrites of Medina had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Prophet and he, in order to punish them, marched against them, the Hypocrites left them in the lurch.
3025
The Hypocrites had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Holy Prophet and marched against him, they left them in the lurch.
اِذَا جَآءَکَ الۡمُنٰفِقُوۡنَ قَالُوۡا نَشۡہَدُ اِنَّکَ لَرَسُوۡلُ اللّٰہِ ۗ وَاللّٰہُ یَعۡلَمُ اِنَّکَ لَرَسُوۡلُہٗ وَاللّٰہُ یَشۡہَدُ اِنَّ الۡمُنٰفِقِیۡنَ لَکٰذِبُوۡنَ
It is characteristic of a hypocrite that he makes loud profession of his faith and thereby seeks to conceal the treachery and infidelity of his heart.
Commentary:
It is characteristic of a hypocrite that he makes loud profession of his faith and thus seeks to conceal the treachery and infidelity of his heart.
4244
Commentary:
It is characteristic of a hypocrite that he makes loud profession of his faith and thus seeks to conceal the treachery and infidelity of his heart.
3049
It is characteristic of a hypocrite that he makes loud profession of his faith and thereby seeks to conceal the treachery and infidelity of his heart.
یَشۡہَدُہُ الۡمُقَرَّبُوۡنَ