یَکۡتُبُ
Appears 6 times in Quran
Derived Words (2)
Words derived from the stem "یَکۡتُبُ".
- recording
- write
- write it down
- write it down
- write down
- records
Occurrences in Quran
Found 6 verses containing "یَکۡتُبُ".
فَوَیۡلٌ لِّلَّذِیۡنَ یَکۡتُبُوۡنَ الۡکِتٰبَ بِاَیۡدِیۡہِمۡ ثُمَّ یَقُوۡلُوۡنَ ہٰذَا مِنۡ عِنۡدِ اللّٰہِ لِیَشۡتَرُوۡا بِہٖ ثَمَنًا قَلِیۡلًا ۖ فَوَیۡلٌ لَّہُمۡ مِّمَّا کَتَبَتۡ اَیۡدِیۡہِمۡ وَوَیۡلٌ لَّہُمۡ مِّمَّا یَکۡسِبُوۡنَ
2:175; 3:200.
2:175; 3:200.
There were Jews who composed books or parts thereof and then gave them out as the Word of God. This malpractice was common among the Jews. In addition, therefore, to the canonical Books of the Bible, there are a number of books which are supposed by the Jews to have been revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed.
2:175; 3:200; 13:27.
Important Words:
ویل (woe) means: (1) the coming or befalling of some calamity, misfortune or sorrow; (2) punishment; (3) perdition. The expression ویل له or ویله or ویل لك or ویلك etc. is used as a warning for some coming sorrow or misfortune (Aqrab & Lane).
Commentary:
There were Jews who composed books or parts thereof and then gave them out as the word of God. This malpractice was common among the Jews and other peoples. Therefore, in addition to the canonical Books of the Bible, there are a number of books which are supposed to be revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed. Another mal-practice of the Jews was that they distorted the meaning of the Divine Word. They themselves wrote a whole book or part thereof and declared it to be based on Biblical evidence; while, as a matter of fact, it was opposed to this evidence. Those responsible for this were responsible not only for their own misdeeds, namely, fabricating and distorting the Word of God, but also for the misdeeds of their followers who were led by their example to commit one or all of the following acts (1) tampering with the Word of God (2:76); (2) preferring worldliness to religion (2:77); and (3) following their own vain desires and false notions (2:79). Hence, while speaking of them, the Quran uses the word ویل (woe) in order to warn them and remind them of the seriousness of their offence.
Some Christian writers have argued that the verse under comment proves that the Jewish and Christian scriptures were intact at the time of the Holy Prophet. This inference is absolutely unjustified. For tampering with the text does not necessarily mean tampering with a genuine text. One who tampers with a version of a false book which he believes to be true is as liable to blame as the one who tampers with a genuine scripture. Hence, the warning to the People of the Book against tampering with the Bible cannot be cited as proof of the existence of the true Bible at the time of the Holy Prophet.
The words, paltry price, do not mean that the taking of a good price would be lawful. The words have been used to point out that whatever price they may take would be paltry in view of the great loss they would be suffering thereby. Elsewhere, the Quran says: the benefit of this world is little (4:78).
In the last clause the Quran repeats the words, Woe to them, twice, saying: Woe, then, to them for what their hands have written and woe to them for what they earn. This is to point out that by so doing the Israelites are committing two offences: (1) writing down a thing falsely and (2) doing it with the intention of earning some worldly benefit. As the offence is double, the punishment also will be double.
d
2:175; 3:200.
a
2:175; 3:200; 13:27.
86
Important Words:
ویل (woe) means: (1) the coming or befalling of some calamity, misfortune or sorrow; (2) punishment; (3) perdition. The expression ویل له or ویله or ویل لك or ویلك etc. is used as a warning for some coming sorrow or misfortune (Aqrab & Lane).
Commentary:
There were Jews who composed books or parts thereof and then gave them out as the word of God. This malpractice was common among the Jews and other peoples. Therefore, in addition to the canonical Books of the Bible, there are a number of books which are supposed to be revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed. Another mal-practice of the Jews was that they distorted the meaning of the Divine Word. They themselves wrote a whole book or part thereof and declared it to be based on Biblical evidence; while, as a matter of fact, it was opposed to this evidence. Those responsible for this were responsible not only for their own misdeeds, namely, fabricating and distorting the Word of God, but also for the misdeeds of their followers who were led by their example to commit one or all of the following acts (1) tampering with the Word of God (2:76); (2) preferring worldliness to religion (2:77); and (3) following their own vain desires and false notions (2:79). Hence, while speaking of them, the Quran uses the word ویل (woe) in order to warn them and remind them of the seriousness of their offence.
Some Christian writers have argued that the verse under comment proves that the Jewish and Christian scriptures were intact at the time of the Holy Prophet. This inference is absolutely unjustified. For tampering with the text does not necessarily mean tampering with a genuine text. One who tampers with a version of a false book which he believes to be true is as liable to blame as the one who tampers with a genuine scripture. Hence, the warning to the People of the Book against tampering with the Bible cannot be cited as proof of the existence of the true Bible at the time of the Holy Prophet.
The words, paltry price, do not mean that the taking of a good price would be lawful. The words have been used to point out that whatever price they may take would be paltry in view of the great loss they would be suffering thereby. Elsewhere, the Quran says: the benefit of this world is little (4:78).
In the last clause the Quran repeats the words, Woe to them, twice, saying: Woe, then, to them for what their hands have written and woe to them for what they earn. This is to point out that by so doing the Israelites are committing two offences: (1) writing down a thing falsely and (2) doing it with the intention of earning some worldly benefit. As the offence is double, the punishment also will be double.
a
2:175; 3:200.
114
There were Jews who composed books or parts thereof and then gave them out as the Word of God. This malpractice was common among the Jews. In addition, therefore, to the canonical Books of the Bible, there are a number of books which are supposed by the Jews to have been revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed.
وَیَقُوۡلُوۡنَ طَاعَۃٌ فَاِذَا بَرَزُوۡا مِنۡ عِنۡدِکَ بَیَّتَ طَآئِفَۃٌ مِّنۡہُمۡ غَیۡرَ الَّذِیۡ تَقُوۡلُ ۖ وَاللّٰہُ یَکۡتُبُ مَا یُبَیِّتُوۡنَ ۖ فَاَعۡرِضۡ عَنۡہُمۡ وَتَوَکَّلۡ عَلَی اللّٰہِ ۚ وَکَفٰی بِاللّٰہِ وَکِیۡلًا
4:109.
یعنی ان کا حساب رکھتا جاتا ہے۔ وقت آنے پر اس کی سزا دے گا۔
4:109.
The reference is to secret plotting, whether by night or during the day. As generally secret plotting is done at night, the word Bayyata has been used here, the night time affording a sort of cover and secrecy.
4:109.
Important Words:
بیت (spends the night scheming) is derived from بات meaning, he passed or spent the night. بات زید نائما means, Zaid passed the night sleeping. بیت الامر means, he did or designed or schemed the thing at night. بیت رأیه means, he thought upon his opinion and concealed it, or he conceived it in his mind. بیت العدو means, he attacked the enemy, and took him by surprise by night (Lane & Aqrab).
Commentary:
The word "night" or "scheming by night" should not be taken too literally. The reference is to secret plotting, whether by night or during the daytime. As generally secret plotting is done at night, the word بیت has been used, the night time affording a sort of cover and secrecy.
a
4:109.
2
یعنی ان کا حساب رکھتا جاتا ہے۔ وقت آنے پر اس کی سزا دے گا۔
a
4:109.
550
Important Words:
بیت (spends the night scheming) is derived from بات meaning, he passed or spent the night. بات زید نائما means, Zaid passed the night sleeping. بیت الامر means, he did or designed or schemed the thing at night. بیت رأیه means, he thought upon his opinion and concealed it, or he conceived it in his mind. بیت العدو means, he attacked the enemy, and took him by surprise by night (Lane & Aqrab).
Commentary:
The word "night" or "scheming by night" should not be taken too literally. The reference is to secret plotting, whether by night or during the daytime. As generally secret plotting is done at night, the word بیت has been used, the night time affording a sort of cover and secrecy.
a
4:109.
638
The reference is to secret plotting, whether by night or during the day. As generally secret plotting is done at night, the word Bayyata has been used here, the night time affording a sort of cover and secrecy.
وَاِذَاۤ اَذَقۡنَا النَّاسَ رَحۡمَۃً مِّنۡۢ بَعۡدِ ضَرَّآءَ مَسَّتۡہُمۡ اِذَا لَہُمۡ مَّکۡرٌ فِیۡۤ اٰیَاتِنَا ۚ قُلِ اللّٰہُ اَسۡرَعُ مَکۡرًا ۚ اِنَّ رُسُلَنَا یَکۡتُبُوۡنَ مَا تَمۡکُرُوۡنَ
30:37; 41:51, 52; 42:49.
8:31; 35:44.
Mercy comes from God, but adversity is the result of man’s own evil deeds.
30:37; 41:51, 52; 42:49.
8:31; 35:44.
Important Words:
مکر (plan) is the infinitive noun from the verb مکر (makara) which means, he practised deceit, guile or circumvention secretly; he practised an evasion, an artifice, a trick, an expedient or device; he planned or plotted. مکربه means, he did him harm or mischief clandestinely. مکرہ الله means, God requited him for his practising deceit, etc. مکر is praise-worthy or otherwise according to its object (Lane).
Commentary:
In v. 20 it was said that as God had created men that He might show them mercy, so He was merciful to them. In v. 21 it was said that people demanded punishment, but God deferred and delayed the sending down of punishment that they might have time to repent. The present verse says that not only does God always delay His punishment, but when at last He sends it, He does so intermittently and piecemeal in order that the disbelievers may realize that the punishment was due to their opposing His Prophet and may desist from their evil course and thus save themselves. But the wicked take no warning and do not benefit by it. They only show some fear when they are being actually visited with punishment but, as soon as there is an abatement or remission, they revert to their evil course. The verse points out that God’s decree can come into operation at once, even before the evil machinations of the disbelievers take effect but out of His boundless mercy He purposely delays His punishment because, being All-Powerful, He knows He can punish them whenever He likes and, being All-Knowing, there is no likelihood of His forgetting the evil deeds of disbelievers.
It may be asked why it is that sometimes when the punishment of God occurs, some righteous people also suffer along with the wicked. The answer to this question is that man is a social animal and he influences and is in turn influenced by his environment. As such, he is bound to partake of the joys and sorrows of those among whom he lives. This is the reason why the righteous sometimes suffer along with the wicked, and also why Divine punishment is often deferred so that the few good of heart may benefit from that postponement.
It will be noted that whereas in the verse God ascribes the bestowal of "mercy" to Himself, no such mention is made with regard to "adversity." This is to point out that whereas mercy comes from God, adversity is the result of man’s own evil actions.
b
30:37; 41:51, 52; 42:49.
c
8:31; 35:44.
a
30:37; 41:51, 52; 42:49.
b
8:31; 35:44.
1297
Important Words:
مکر (plan) is the infinitive noun from the verb مکر (makara) which means, he practised deceit, guile or circumvention secretly; he practised an evasion, an artifice, a trick, an expedient or device; he planned or plotted. مکربه means, he did him harm or mischief clandestinely. مکرہ الله means, God requited him for his practising deceit, etc. مکر is praise-worthy or otherwise according to its object (Lane).
Commentary:
In v. 20 it was said that as God had created men that He might show them mercy, so He was merciful to them. In v. 21 it was said that people demanded punishment, but God deferred and delayed the sending down of punishment that they might have time to repent. The present verse says that not only does God always delay His punishment, but when at last He sends it, He does so intermittently and piecemeal in order that the disbelievers may realize that the punishment was due to their opposing His Prophet and may desist from their evil course and thus save themselves. But the wicked take no warning and do not benefit by it. They only show some fear when they are being actually visited with punishment but, as soon as there is an abatement or remission, they revert to their evil course. The verse points out that God’s decree can come into operation at once, even before the evil machinations of the disbelievers take effect but out of His boundless mercy He purposely delays His punishment because, being All-Powerful, He knows He can punish them whenever He likes and, being All-Knowing, there is no likelihood of His forgetting the evil deeds of disbelievers.
It may be asked why it is that sometimes when the punishment of God occurs, some righteous people also suffer along with the wicked. The answer to this question is that man is a social animal and he influences and is in turn influenced by his environment. As such, he is bound to partake of the joys and sorrows of those among whom he lives. This is the reason why the righteous sometimes suffer along with the wicked, and also why Divine punishment is often deferred so that the few good of heart may benefit from that postponement.
It will be noted that whereas in the verse God ascribes the bestowal of "mercy" to Himself, no such mention is made with regard to "adversity." This is to point out that whereas mercy comes from God, adversity is the result of man’s own evil actions.
c
30:37; 41:51, 52; 42:49.
d
8:31; 35:44.
1250
Mercy comes from God, but adversity is the result of man’s own evil deeds.
اَمۡ یَحۡسَبُوۡنَ اَنَّا لَا نَسۡمَعُ سِرَّہُمۡ وَنَجۡوٰٮہُمۡ ۚ بَلٰی وَرُسُلُنَا لَدَیۡہِمۡ یَکۡتُبُوۡنَ
50:19; 82:11, 12.
عام مفسرین تو اس سے فرشتے مراد لیتے ہیں۔ لیکن چونکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ یَوْمَ تَشْھَدُ عَلَیْھِمْ اَلْسِنَتُھُمْ وَاَیْدِیْھِمْ وَاَرْجُلُھُمْ بِمَاکَانُوْا یَعْمَلُوْنَ (نور: ۲۵) جس سے معلوم ہوتا ہے کہ فرشتے ہی نہیں انسان کا اپنا بدلنا بھی ہر فعل کے لئے کوئی نشان رکھتا ہے اور وہ نشان قیامت کے دن اس کے جرم کو ظاہر کر دے گا۔ اس لئے اس جگہ رُسُل سے مراد انسان کے اپنے اعضا بھی ہو سکتے ہیں۔ تازہ ڈاکٹری تحقیقات سے بھی معلوم ہوتا ہے کہ انسانی نطفہ میں ہر کیڑا اپنے بزرگوں کے بعض اخلاق کے نشان اپنے اوپر رکھتا ہے اور جب بھی وہ نشان غالب آجاتا
50:19; 82:11, 12.
50:19; 82:11-12.
b
50:19; 82:11, 12.
2
عام مفسرین تو اس سے فرشتے مراد لیتے ہیں۔ لیکن چونکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ یَوْمَ تَشْھَدُ عَلَیْھِمْ اَلْسِنَتُھُمْ وَاَیْدِیْھِمْ وَاَرْجُلُھُمْ بِمَاکَانُوْا یَعْمَلُوْنَ (نور: ۲۵) جس سے معلوم ہوتا ہے کہ فرشتے ہی نہیں انسان کا اپنا بدلنا بھی ہر فعل کے لئے کوئی نشان رکھتا ہے اور وہ نشان قیامت کے دن اس کے جرم کو ظاہر کر دے گا۔ اس لئے اس جگہ رُسُل سے مراد انسان کے اپنے اعضا بھی ہو سکتے ہیں۔ تازہ ڈاکٹری تحقیقات سے بھی معلوم ہوتا ہے کہ انسانی نطفہ میں ہر کیڑا اپنے بزرگوں کے بعض اخلاق کے نشان اپنے اوپر رکھتا ہے اور جب بھی وہ نشان غالب آجاتا
a
50:19; 82:11-12.
d
50:19; 82:11, 12.
اَمۡ عِنۡدَہُمُ الۡغَیۡبُ فَہُمۡ یَکۡتُبُوۡنَ
68:48.
c
68:48.
اَمۡ عِنۡدَہُمُ الۡغَیۡبُ فَہُمۡ یَکۡتُبُوۡنَ
52:42.
52:42.
b
52:42.
b
52:42.
4335
Commentary:
The disbelievers do not know what is in store for them—what is and what is not good for them. The unseen has been revealed to the Prophet only. This is another reason why they should accept his Message.
d
52:42.