یُدۡخِلۡ
Appears 5 times in Quran
Derived Words (3)
Words derived from the stem "یُدۡخِلۡ".
- and make you enter
- He will make him enter
- and He will make them enter
Occurrences in Quran
Found 5 verses containing "یُدۡخِلۡ".
تِلۡکَ حُدُوۡدُ اللّٰہِ ۚ وَمَنۡ یُّطِعِ اللّٰہَ وَرَسُوۡلَہٗ یُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ۚ وَذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
b
3:133; 8:21; 33:72.
c
2:26.
a
3:133; 8:21; 33:72.
b
See 2:26.
a
3:133; 8:21; 33:72.
b
See 2:26.
وَمَنۡ یَّعۡصِ اللّٰہَ وَرَسُوۡلَہٗ وَیَتَعَدَّ حُدُوۡدَہٗ یُدۡخِلۡہُ نَارًا خٰلِدًا فِیۡہَا وَلَہٗ عَذَابٌ مُّہِیۡنٌ
72:24.
جنت کے لئے بھی خُلُوْد کا لفظ آتا ہے یعنی یہ کہ جنتی ایک لمبے عرصہ تک اس میں رہیں گے اور دوزخ کے لئے خُلُوْد کا لفظ آتا ہے مگر قرآن کریم میں دوسری جگہوں پر یہ وضاحت ہے کہ جنتی جنت میں بلا وقفہ رہیں گے لیکن دوزخ کا عذاب ختم ہو جائے گا۔ اس لئے لمبے عرصہ کے معنے اس توضیح کو مدنظر رکھ کر کرنے چاہئیں۔
72:24.
72:24.
a
72:24.
1
جنت کے لئے بھی خُلُوْد کا لفظ آتا ہے یعنی یہ کہ جنتی ایک لمبے عرصہ تک اس میں رہیں گے اور دوزخ کے لئے خُلُوْد کا لفظ آتا ہے مگر قرآن کریم میں دوسری جگہوں پر یہ وضاحت ہے کہ جنتی جنت میں بلا وقفہ رہیں گے لیکن دوزخ کا عذاب ختم ہو جائے گا۔ اس لئے لمبے عرصہ کے معنے اس توضیح کو مدنظر رکھ کر کرنے چاہئیں۔
c
72:24.
c
72:24.
لَّیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّلَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّلَا عَلَی الۡمَرِیۡضِ حَرَجٌ ۗ وَمَنۡ یُّطِعِ اللّٰہَ وَرَسُوۡلَہٗ یُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۖ وَمَنۡ یَّتَوَلَّ یُعَذِّبۡہُ عَذَابًا اَلِیۡمًا
9:91.
4:14; 24:53; 33:72.
9:91.
4:14; 24:53; 33:72.
Commentary:
The disbelievers have repeatedly been threatened with "a grievous and burning punishment" in the Surah. This is to warn them that the terms of the Treaty of Hudaibiyyah over which they and their fellows had gloated, would prove for them an abiding source of ignominious heart-burning.
a
9:91.
b
4:14; 24:53; 33:72.
a
9:91.
b
4:14; 24:53; 33:72.
3827A
Commentary:
The disbelievers have repeatedly been threatened with "a grievous and burning punishment" in the Surah. This is to warn them that the terms of the Treaty of Hudaibiyyah over which they and their fellows had gloated, would prove for them an abiding source of ignominious heart-burning.
a
9:91.
b
4:14; 24:53; 33:72.
یَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ وَیُدۡخِلۡکُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ وَمَسٰکِنَ طَیِّبَۃً فِیۡ جَنّٰتِ عَدۡنٍ ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
9:72; 19:62; 20:77.
9:72; 19:62; 20:77.
9:72; 19:62; 20:77.
Commentary:
The verse purports to say that Muslims, by preaching Islamic ideals and principles to the world, will prosper and Islam will advance and make progress.
b
9:72; 19:62; 20:77.
a
9:72; 19:62; 20:77.
4232
Commentary:
The verse purports to say that Muslims, by preaching Islamic ideals and principles to the world, will prosper and Islam will advance and make progress.
b
9:72; 19:62; 20:77.
یَوۡمَ یَجۡمَعُکُمۡ لِیَوۡمِ الۡجَمۡعِ ۖ ذٰلِکَ یَوۡمُ التَّغَابُنِ ۗ وَمَنۡ یُّؤۡمِنۡۢ بِاللّٰہِ وَیَعۡمَلۡ صٰلِحًا یُّکَفِّرۡ عَنۡہُ سَیِّاٰتِہٖ وَیُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
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).