یَّقُوۡلُ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "یَّقُوۡلُ".
وَمِنَ النَّاسِ مَنۡ یَّقُوۡلُ اٰمَنَّا بِاللّٰہِ وَبِالۡیَوۡمِ الۡاٰخِرِ وَمَا ہُمۡ بِمُؤۡمِنِیۡنَ
2:178; 3:115; 4:40, 60; 6:93; 58:23.
Only God and the Last Day are mentioned, other Islamic beliefs being left out, because God and the Last Day are respectively the first and the last items in the Islamic formula of faith and a profession of belief in them ipso facto implies profession of belief in the other items. Elsewhere, the Qur’an states that belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
2:178; 3:115; 4:40, 60; 6:93; 58:23.
Important Words:
آمنا (we believe) is derived from امن for which see 2:4. The word ایمان (belief or faith) does not consist in a lip-profession of truth, or a vague realization of it. It combines three necessary elements, viz. (1) conviction of mind; (2) profession by tongue; and (3) demonstration through actions (Mufradat). The Quran itself explains ایمان in this light (49:15; 27:15).
Commentary:
After describing the condition of believers (vv. 4-6) and that of disbelievers (vv. 7-8) the Quran proceeds to describe the condition of a third group, the hypocrites. They intermingled with the believers and posed as such. They were divided into two classes: (1) disbelievers at heart but united with the believers for the sake of some material or communal advantages; (2) believers at heart but lacking the strength of conviction necessary for thorough conversion and complete obedience. The reference here is to the first class of hypocrites, those who mixed with the believers but did not at heart believe in the truth of Islam.
It may be noted that only God and the Last Day are mentioned here, other Islamic beliefs being left out. This has led some to think that Islam requires belief only in God and the Last Day. The truth, however, is that 'God' and the 'Last Day' are respectively the first and the last items in the Islamic formula of faith and a profession of them ipso facto implies profession of the other items. Elsewhere the Quran clearly states how belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
The omission may also be explained in another way. The hypocrites wanted to deceive the believers, so possibly they expressed themselves purposely in these words, omitting all reference to the Prophet and the Quran. By mentioning God and the Last Day they would induce believers to think that they subscribed fully to the Islamic faith, but in their hearts they made a reservation as regards belief in the Quran and the Prophet. This interpretation finds support in the following verse which says that the hypocrites wished to deceive the believers. The expression, they are not believers at all, has been used to intensify the repudiation of the claim of the hypocrites to be believers. If a mere negation of their claim had been intended, it would have been expressed by some such expression as "they are hypocrites".
Strong denunciation of hypocrites is characteristic of the Quran (3:168; 5:42 & 5:62). According to the Quran, hypocrites are sheer disbelievers. This view of the Quran furnishes a strong refutation of the criticism that Islam permits the use of force in religious matters. Conversion by force can never be sincere, while the Quran insists upon sincerity in believers. A religion which makes sincerity a necessary quality of belief cannot tolerate, much less encourage, the use of force in religion.
c
2:178; 3:115; 4:40, 60; 6:93; 58:23.
28A
这里只谈安拉和末日, 不谈其他的伊斯兰教信条, 因为安拉和末日分别是伊斯兰教信条中第一和最后信条, 按照这一事实表明信仰这两个信条, 即表明信仰其余的信条。«古兰经» 在其他各处谈及信仰末日时, 都含有信仰安拉的经典与天使的意思。(6:93)
a
2:178; 3:115; 4:40, 60; 6:93; 58:23.
15
Important Words:
آمنا (we believe) is derived from امن for which see 2:4. The word ایمان (belief or faith) does not consist in a lip-profession of truth, or a vague realization of it. It combines three necessary elements, viz. (1) conviction of mind; (2) profession by tongue; and (3) demonstration through actions (Mufradat). The Quran itself explains ایمان in this light (49:15; 27:15).
Commentary:
After describing the condition of believers (vv. 4-6) and that of disbelievers (vv. 7-8) the Quran proceeds to describe the condition of a third group, the hypocrites. They intermingled with the believers and posed as such. They were divided into two classes: (1) disbelievers at heart but united with the believers for the sake of some material or communal advantages; (2) believers at heart but lacking the strength of conviction necessary for thorough conversion and complete obedience. The reference here is to the first class of hypocrites, those who mixed with the believers but did not at heart believe in the truth of Islam.
It may be noted that only God and the Last Day are mentioned here, other Islamic beliefs being left out. This has led some to think that Islam requires belief only in God and the Last Day. The truth, however, is that 'God' and the 'Last Day' are respectively the first and the last items in the Islamic formula of faith and a profession of them ipso facto implies profession of the other items. Elsewhere the Quran clearly states how belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
The omission may also be explained in another way. The hypocrites wanted to deceive the believers, so possibly they expressed themselves purposely in these words, omitting all reference to the Prophet and the Quran. By mentioning God and the Last Day they would induce believers to think that they subscribed fully to the Islamic faith, but in their hearts they made a reservation as regards belief in the Quran and the Prophet. This interpretation finds support in the following verse which says that the hypocrites wished to deceive the believers. The expression, they are not believers at all, has been used to intensify the repudiation of the claim of the hypocrites to be believers. If a mere negation of their claim had been intended, it would have been expressed by some such expression as "they are hypocrites".
Strong denunciation of hypocrites is characteristic of the Quran (3:168; 5:42 & 5:62). According to the Quran, hypocrites are sheer disbelievers. This view of the Quran furnishes a strong refutation of the criticism that Islam permits the use of force in religious matters. Conversion by force can never be sincere, while the Quran insists upon sincerity in believers. A religion which makes sincerity a necessary quality of belief cannot tolerate, much less encourage, the use of force in religion.
a
2:178; 3:115; 4:40, 60; 6:93; 58:23.
28
Only God and the Last Day are mentioned, other Islamic beliefs being left out, because God and the Last Day are respectively the first and the last items in the Islamic formula of faith and a profession of belief in them ipso facto implies profession of belief in the other items. Elsewhere, the Qur’an states that belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
فَاِذَا قَضَیۡتُمۡ مَّنٰسِکَکُمۡ فَاذۡکُرُوا اللّٰہَ کَذِکۡرِکُمۡ اٰبَآءَکُمۡ اَوۡ اَشَدَّ ذِکۡرًا ۗ فَمِنَ النَّاسِ مَنۡ یَّقُوۡلُ رَبَّنَاۤ اٰتِنَا فِی الدُّنۡیَا وَمَا لَہٗ فِی الۡاٰخِرَۃِ مِنۡ خَلٰقٍ
2:129.
See 2:153.
4:135; 42:21.
2:129.
See 2:153.
4:135; 42:21.
Important Words:
فاذکروا (celebrate praises of) is derived from ذکر which means, (1) he talked of him by way of praising him; (2) he remembered him in his heart (Aqrab & Mufradat). See also 2:41, 153.
او (or) is a preposition, used to convey a number of meanings, the more important being: (1) or; (2) and; (3) nay; (4) unless; (5) until (Aqrab & Lane).
خلاق (share) means, an abundant share in what is good (Aqrab).
Commentary:
The clause, celebrate the praises of Allah as you celebrated the praises of your fathers, points to a practice of pagan Arabs who used to gather together at a certain place in Mina after the performance of the rites of Pilgrimage and glorify their forefathers by reciting poems in their praise. Muslims are here bidden to glorify God instead, and praise Him as they used to praise their forefathers, and, the words "even more than that" have been added to emphasize that God’s praises should transcend all, for the word او (or) also means, "nay". It is also possible that the word ك (as) in the expression کذکرکم (as you celebrated praises) has been used only to denote general similarity without reference to degree, and the word او (or) has been used in the sense of "and". In this case the verse would mean that though in the general manner of praise your celebration of God’s praises may resemble the praises with which you glorified your fathers, in degree it should excel it, being اشد (stronger, loftier and firmer).
Here is a good example of how the Quran, while retaining some old customs, improved upon and, spiritualised them to serve the ends of Islam.
The clause, when you have performed the acts of worship prescribed for you, celebrate the praises of Allah as you celebrated the praises of your fathers or even more than that, has yet another meaning. As the word ذکر also means 'remembering' and the word اب (father) includes mother as well (12:101), the clause may also signify that the rites of Pilgrimage, if performed in the right spirit, should fill the heart of man with such love for God as to make him always remember Him just as a child remembers his parents. This is why the Quran begins the word اذکروا with the conjunction ف meaning "so" or "then", hinting that the result of the performance of the rites of Pilgrimage should be that a pilgrim should ever after remember his Creator with the fondness displayed by a child for his parents. But this is only the first stage. With holier men God’s love should be even greater, as the verse hints in the words, or even more than that. Says the Holy Prophet, "The sign of true faith is that a believer’s love for God and His Apostle should be greater than his love for any other being or thing" (Bukhari).
The concluding clause, i.e. of men there are some who say, 'Our Lord, grant us (good things) in this world, and such a one shall have no share in the Hereafter, points to the fact that if the pilgrim confines himself to the celebration of the praises of his fathers and forgets his Creator, he would be like a person who spends all his efforts in the pursuit of this world, even his prayers being confined to search after worldly things. Such a person shall evidently have no claim to the good things of the Hereafter. It is also significant that in this clause the Quran does not use the word حسنة (good things) with the words فی الدنیا (in this world) thereby hinting that such men generally make no distinction between the good things of this world and the bad things thereof, their sole object being the things of this world, irrespective of whether they are good or bad.
As explained under Important Words, the word خلاق (share) occurring in the clause, such a one shall have no share in the Hereafter, really means, "an abundant share in what is good". So the verse would really mean not that such a person will get only a small share in the Hereafter but that, by remaining engrossed in the things of this world, he will deprive himself of a big share and will get no share at all. As the Quran has to condense vast subjects in a small space, it purposely uses words and constructions that take the smallest space but convey the vastest meaning.
a
2:129.
b
2:153.
c
4:135; 42:21.
a
2:129.
b
See 2:153.
c
4:135; 42:21.
207
Important Words:
فاذکروا (celebrate praises of) is derived from ذکر which means, (1) he talked of him by way of praising him; (2) he remembered him in his heart (Aqrab & Mufradat). See also 2:41, 153.
او (or) is a preposition, used to convey a number of meanings, the more important being: (1) or; (2) and; (3) nay; (4) unless; (5) until (Aqrab & Lane).
خلاق (share) means, an abundant share in what is good (Aqrab).
Commentary:
The clause, celebrate the praises of Allah as you celebrated the praises of your fathers, points to a practice of pagan Arabs who used to gather together at a certain place in Mina after the performance of the rites of Pilgrimage and glorify their forefathers by reciting poems in their praise. Muslims are here bidden to glorify God instead, and praise Him as they used to praise their forefathers, and, the words "even more than that" have been added to emphasize that God’s praises should transcend all, for the word او (or) also means, "nay". It is also possible that the word ك (as) in the expression کذکرکم (as you celebrated praises) has been used only to denote general similarity without reference to degree, and the word او (or) has been used in the sense of "and". In this case the verse would mean that though in the general manner of praise your celebration of God’s praises may resemble the praises with which you glorified your fathers, in degree it should excel it, being اشد (stronger, loftier and firmer).
Here is a good example of how the Quran, while retaining some old customs, improved upon and, spiritualised them to serve the ends of Islam.
The clause, when you have performed the acts of worship prescribed for you, celebrate the praises of Allah as you celebrated the praises of your fathers or even more than that, has yet another meaning. As the word ذکر also means 'remembering' and the word اب (father) includes mother as well (12:101), the clause may also signify that the rites of Pilgrimage, if performed in the right spirit, should fill the heart of man with such love for God as to make him always remember Him just as a child remembers his parents. This is why the Quran begins the word اذکروا with the conjunction ف meaning "so" or "then", hinting that the result of the performance of the rites of Pilgrimage should be that a pilgrim should ever after remember his Creator with the fondness displayed by a child for his parents. But this is only the first stage. With holier men God’s love should be even greater, as the verse hints in the words, or even more than that. Says the Holy Prophet, "The sign of true faith is that a believer’s love for God and His Apostle should be greater than his love for any other being or thing" (Bukhari).
The concluding clause, i.e. of men there are some who say, 'Our Lord, grant us (good things) in this world, and such a one shall have no share in the Hereafter, points to the fact that if the pilgrim confines himself to the celebration of the praises of his fathers and forgets his Creator, he would be like a person who spends all his efforts in the pursuit of this world, even his prayers being confined to search after worldly things. Such a person shall evidently have no claim to the good things of the Hereafter. It is also significant that in this clause the Quran does not use the word حسنة (good things) with the words فی الدنیا (in this world) thereby hinting that such men generally make no distinction between the good things of this world and the bad things thereof, their sole object being the things of this world, irrespective of whether they are good or bad.
As explained under Important Words, the word خلاق (share) occurring in the clause, such a one shall have no share in the Hereafter, really means, "an abundant share in what is good". So the verse would really mean not that such a person will get only a small share in the Hereafter but that, by remaining engrossed in the things of this world, he will deprive himself of a big share and will get no share at all. As the Quran has to condense vast subjects in a small space, it purposely uses words and constructions that take the smallest space but convey the vastest meaning.
b
2:129.
c
See 2:153.
d
4:135; 42:21.
وَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ رَبَّنَاۤ اٰتِنَا فِی الدُّنۡیَا حَسَنَۃً وَّفِی الۡاٰخِرَۃِ حَسَنَۃً وَّقِنَا عَذَابَ النَّارِ
42:21.
اَلْحَسَنَۃُ کے معنے ظفر یعنی کامیابی کے بھی ہوتے ہیں (تاج العروس) اسی طرح دل کو خوش کرنے والی نعمت کے بھی۔ (مفرداتِ راغب)
42:21.
The verse mentions that class of men whose efforts and aspirations are not confined to this world only. They seek the good things of this world and also the good things of the next. Hasanah also means, success (Taj). The prayer is very comprehensive and the Holy Prophet very often made use of it (Muslim).
42:21.
Commentary:
In this verse God mentions that class of men whose efforts and wishes are not confined to this world only. They (1) seek the good things of this world and (2) seek the good things of the next world, and (3) try to be saved from the Fire which not only signifies the fire of Hell but also everything that is painful and is a source of heart-burning. It may be noted that here, unlike the preceding verse, God uses the word حسنة (good) with the words فی الدنیا (in this world), meaning that even virtuous men may seek the things of this world but they should always be good and not bad.
The prayer mentioned in this verse is indeed very comprehensive and may be used by men of all grades in all their spiritual and temporal requirements, and the Holy Prophet is reported to have used this prayer very often (Muslim, ch. on Dhikr) with a view to teaching his Companions that if and when they choose to seek both the good things of this world and of the next, they should pray like this.
The prayer has another significance also. The good things of this world and the good things of the Hereafter spoken of in this verse may both stand for spiritual blessings, the good things of this world standing for such spiritual blessings as a righteous man gets in this world and the good things of the next world standing for those which he will get in the Hereafter. In fact, the very words used in the verse point to that signification, for the Quranic words فی الدنیاحسنة do not mean "good things of this world" but simply "good in this world". In this case النارor "the Fire" would stand not for Hell, protection against which is, in fact, included in the good things of the next world, but for such trials and hardships as one may come across in this world in the struggle for spiritual advancement or in the effort to benefit others. It was in this sense that the Holy Prophet used this prayer with regard to himself; for personally he never sought even the good things of this world, though he always sought "good in this world".
d
42:21.
3
اَلْحَسَنَۃُ کے معنے ظفر یعنی کامیابی کے بھی ہوتے ہیں (تاج العروس) اسی طرح دل کو خوش کرنے والی نعمت کے بھی۔ (مفرداتِ راغب)
a
42:21.
208
Commentary:
In this verse God mentions that class of men whose efforts and wishes are not confined to this world only. They (1) seek the good things of this world and (2) seek the good things of the next world, and (3) try to be saved from the Fire which not only signifies the fire of Hell but also everything that is painful and is a source of heart-burning. It may be noted that here, unlike the preceding verse, God uses the word حسنة (good) with the words فی الدنیا (in this world), meaning that even virtuous men may seek the things of this world but they should always be good and not bad.
The prayer mentioned in this verse is indeed very comprehensive and may be used by men of all grades in all their spiritual and temporal requirements, and the Holy Prophet is reported to have used this prayer very often (Muslim, ch. on Dhikr) with a view to teaching his Companions that if and when they choose to seek both the good things of this world and of the next, they should pray like this.
The prayer has another significance also. The good things of this world and the good things of the Hereafter spoken of in this verse may both stand for spiritual blessings, the good things of this world standing for such spiritual blessings as a righteous man gets in this world and the good things of the next world standing for those which he will get in the Hereafter. In fact, the very words used in the verse point to that signification, for the Quranic words فی الدنیاحسنة do not mean "good things of this world" but simply "good in this world". In this case النارor "the Fire" would stand not for Hell, protection against which is, in fact, included in the good things of the next world, but for such trials and hardships as one may come across in this world in the struggle for spiritual advancement or in the effort to benefit others. It was in this sense that the Holy Prophet used this prayer with regard to himself; for personally he never sought even the good things of this world, though he always sought "good in this world".
a
42:21.
239
The verse mentions that class of men whose efforts and aspirations are not confined to this world only. They seek the good things of this world and also the good things of the next. Hasanah also means, success (Taj). The prayer is very comprehensive and the Holy Prophet very often made use of it (Muslim).
وَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ ائۡذَنۡ لِّیۡ وَلَا تَفۡتِنِّیۡۤ ۚ اَلَا فِی الۡفِتۡنَۃِ سَقَطُوۡا ۗ وَاِنَّ جَہَنَّمَ لَمُحِیۡطَۃٌۢ بِالۡکٰفِرِیۡنَ
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
1
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
1206
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
وَاِذَا مَاۤ اُنۡزِلَتۡ سُوۡرَۃٌ فَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ اَیُّکُمۡ زَادَتۡہُ ہٰذِہٖۤ اِیۡمٰنًا ۚ فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا فَزَادَتۡہُمۡ اِیۡمٰنًا وَّہُمۡ یَسۡتَبۡشِرُوۡنَ
8:3.
8:3.
8:3.
Commentary:
The question, which of you has this Surah increased in faith, refers to the contention of the hypocrites that the Quranic Surahs increase none in faith. This objection of the hypocrites is answered in the words that follow.
e
8:3.
a
8:3.
1271
Commentary:
The question, which of you has this Surah increased in faith, refers to the contention of the hypocrites that the Quranic Surahs increase none in faith. This objection of the hypocrites is answered in the words that follow.
c
8:3.
وَمِنَ النَّاسِ مَنۡ یَّقُوۡلُ اٰمَنَّا بِاللّٰہِ فَاِذَاۤ اُوۡذِیَ فِی اللّٰہِ جَعَلَ فِتۡنَۃَ النَّاسِ کَعَذَابِ اللّٰہِ وَلَئِنۡ جَآءَ نَصۡرٌ مِّنۡ رَّبِّکَ لَیَقُوۡلُنَّ اِنَّا کُنَّا مَعَکُمۡ ۚ اَوَلَیۡسَ اللّٰہُ بِاَعۡلَمَ بِمَا فِیۡ صُدُوۡرِ الۡعٰلَمِیۡنَ
4:142.
4:142.
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always to be found in the ranks of believers persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand, they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of Truth is gaining ground.
4:142.
Commentary:
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of truth is gaining ground.
d
4:142.
b
4:142.
2947
Commentary:
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of truth is gaining ground.
b
4:142.
2241
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always to be found in the ranks of believers persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand, they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of Truth is gaining ground.