أُقْسِمُ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "أُقْسِمُ".
فَلَآ أُقْسِمُ بِٱلشَّفَقِ
یعنی جس طرح شفق کا زمانہ چھوٹا ہوتا ہے اسی طرح اسلام کا سورج جب ڈوبے گا تو وہ زمانہ بھی چھوٹا ہوگا۔ اور دوبارہ سورج نکلنے کا زمانہ قریب ہوگا۔
Commentary:
See note on 84:19.
6
یعنی جس طرح شفق کا زمانہ چھوٹا ہوتا ہے اسی طرح اسلام کا سورج جب ڈوبے گا تو وہ زمانہ بھی چھوٹا ہوگا۔ اور دوبارہ سورج نکلنے کا زمانہ قریب ہوگا۔
4651A
Commentary:
See note on 84:19.
لَآ أُقْسِمُ بِهَٰذَا ٱلْبَلَدِ
یعنی اسے شہادت کے طور پر پیش کرتا ہوں۔
52:5; 95:4.
The particle la is used here to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing to support it. Or, it may be intended to refute an understood objection. In that case the meaning would be: 'Not that thou art not a forger, as the disbelievers think, thou art a true Prophet of God and this City is called to bear witness to this fact.' But more appropriately the verse means something like this: 'You harbour evil designs about Islam. O disbelievers, I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this City as a witness to this fact.'
52:5; 95:4.
Commentary:
According to some authorities, the particle لا has been used here to draw pointed attention to the subject which is about to be introduced. According to them, the meaning of the verse is: "Listen! Listen! I call to witness this city." Some other scholars think that the verse signifies that the subject which is going to be introduced is so clear and obvious that it needs no swearing to support it. Yet according to another school the particle is intended to refute an understood objection and the meaning of the verse is: "Not that thou art a forger, as the disbelievers think. Thou art not a forger but a true Prophet of God and this city is called to bear witness to this fact." But more appropriately the verse would mean something like this: "You harbour evil designs about Islam, O, disbelievers! I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this city as a witness to this fact."
b
52:5; 95:4.
1689
小品词 لَا (La) 用在这里是要对即将提出的题目引起注意, 并表示这是显而易见的, 是无须起誓才能证实的。这个小品词的用意也可以是为了驳斥一个人所共知的异议。如这样, 就意味着: “不是像不信者所以为的那样, 否定你是伪造者, 你是安拉的真正先知, 可以用这座圣城来证明这一事实。” 但这节经文的更确切的意思大致是这样: “你对伊斯兰教心怀邪恶的阴谋。啊! 不信者呀! 我知道你心里想些什么, 但是我跟你说, 这不会遂你心愿发生的, 我用这座圣城来证明这个事实。”
3
یعنی اسے شہادت کے طور پر پیش کرتا ہوں۔
b
52:5; 95:4.
4723
Commentary:
According to some authorities, the particle لا has been used here to draw pointed attention to the subject which is about to be introduced. According to them, the meaning of the verse is: "Listen! Listen! I call to witness this city." Some other scholars think that the verse signifies that the subject which is going to be introduced is so clear and obvious that it needs no swearing to support it. Yet according to another school the particle is intended to refute an understood objection and the meaning of the verse is: "Not that thou art a forger, as the disbelievers think. Thou art not a forger but a true Prophet of God and this city is called to bear witness to this fact." But more appropriately the verse would mean something like this: "You harbour evil designs about Islam, O, disbelievers! I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this city as a witness to this fact."
b
52:5; 95:4.
3343
The particle la is used here to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing to support it. Or, it may be intended to refute an understood objection. In that case the meaning would be: 'Not that thou art not a forger, as the disbelievers think, thou art a true Prophet of God and this City is called to bear witness to this fact.' But more appropriately the verse means something like this: 'You harbour evil designs about Islam. O disbelievers, I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this City as a witness to this fact.'
۞ فَلَآ أُقْسِمُ بِمَوَٰقِعِ ٱلنُّجُومِ
小品词 لا (不然) 通常用来强调誓言, 往后要解说的无需证明, 其真实性也不必任何旁证。要想驳斥某一个假设, 就用 la 表示原来所说的不正确, 后面的话才是正确的。
这节经文坚决认为并提出可以以 نُجُوْم (Nujum)----------意即 «古兰经» 的若干部分---------为证, 支持这样的主张, 即 «古兰经» 是很适于用来完成人类创造的伟大 目的, 证明自身来源于真主。مَوَاقِع (Mawaqi‘) 的意思在这里是: 星辰落下的地方和时间。也就是说, 真主的伟大复兴者----------即先知----------出现的时候降落了数量特别多的星辰, 而这情况在穆圣时代也发生过----------这是一条永恒的宗教律。
The particle la is generally used to impart emphasis to an oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything else to bear witness to its truth. When the refutation of a certain hypothesis is intended la is used to signify that which is said before is not correct and the right thing is that which follows.
The verse swears by, and holds forth, Nujum which means, portions of the Qur’an (Lane), as evidence to support the claim that the Qur’an is eminently fitted to fulfil the grand object of man’s creation, as well as to establish its own Divine origin. Taking the word Mawaqi‘ as meaning, the places and times of the falling of stars, the verse signifies that it is an unfailing Divine Law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this has happened in the time of the Holy Prophet also.
Important Words:
لا (nay) is generally used to impart emphasis to the oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything to bear witness to its truth. When the refutation of a certain hypothesis is intended لا is used to signify that which is said before is not correct but the right thing is that which follows.
أقسم (I swear). For the significance and philosophy of oaths see 37:2; 41:2 and 91:2.
مواقع (shooting) is the plural of موقع which is derived from وقع which means, it fell. موقع means, a place or time where and when a thing happens (Aqrab).
النجوم (stars) is the plural of نجم which among other things means, a portion of the Quran (Mufradat). See also 53:2.
Commentary:
In the foregoing verses it was pointed out that there lies hidden in the inmost recesses of the human heart a longing and yearning for eternity—death not being the end or goal of life—and that adequate provision has been made in nature for the preservation of man’s body. The next few verses deal with his moral and spiritual development and progress. For that purpose God has been sending His Prophets and Messengers and has been revealing to them teachings by acting upon which man could attain the object of his life, that is, continuous and eternal progress of his soul. The Quran is the Last and Complete and Perfect Divine Teaching. The verse swears by, and holds forth مواقع النجوم (portions of the Quran) as evidence to support and substantiate the claim that the Quran is eminently fitted to fulfil the grand object referred to above, as well as to establish its Divine origin. Taking مواقع النجوم as meaning, the place and time of the falling of stars, the verse signifies that it is an unfailing divine law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this happened in the time of the Holy Prophet. Before him it also happened in the time of Jesus, and, in our own time, when the Founder of the Ahmadiyya Movement announced his claim to be the Promised Reformer. النجوم may also mean those highly righteous persons among the followers of the Holy Prophet whom God favours with His special love and nearness. In this sense of the expression, the verse signifies that the treasures of divine knowledge and mysteries that are revealed to the Divinely-favoured ones constitute an irrefutable proof of the Quran being God’s own revealed Word.
1397
小品词 لا (不然) 通常用来强调誓言, 往后要解说的无需证明, 其真实性也不必任何旁证。要想驳斥某一个假设, 就用 la 表示原来所说的不正确, 后面的话才是正确的。
1398
这节经文坚决认为并提出可以以 نُجُوْم (Nujum)----------意即 «古兰经» 的若干部分---------为证, 支持这样的主张, 即 «古兰经» 是很适于用来完成人类创造的伟大 目的, 证明自身来源于真主。مَوَاقِع (Mawaqi‘) 的意思在这里是: 星辰落下的地方和时间。也就是说, 真主的伟大复兴者----------即先知----------出现的时候降落了数量特别多的星辰, 而这情况在穆圣时代也发生过----------这是一条永恒的宗教律。
4133
Important Words:
لا (nay) is generally used to impart emphasis to the oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything to bear witness to its truth. When the refutation of a certain hypothesis is intended لا is used to signify that which is said before is not correct but the right thing is that which follows.
أقسم (I swear). For the significance and philosophy of oaths see 37:2; 41:2 and 91:2.
مواقع (shooting) is the plural of موقع which is derived from وقع which means, it fell. موقع means, a place or time where and when a thing happens (Aqrab).
النجوم (stars) is the plural of نجم which among other things means, a portion of the Quran (Mufradat). See also 53:2.
Commentary:
In the foregoing verses it was pointed out that there lies hidden in the inmost recesses of the human heart a longing and yearning for eternity—death not being the end or goal of life—and that adequate provision has been made in nature for the preservation of man’s body. The next few verses deal with his moral and spiritual development and progress. For that purpose God has been sending His Prophets and Messengers and has been revealing to them teachings by acting upon which man could attain the object of his life, that is, continuous and eternal progress of his soul. The Quran is the Last and Complete and Perfect Divine Teaching. The verse swears by, and holds forth مواقع النجوم (portions of the Quran) as evidence to support and substantiate the claim that the Quran is eminently fitted to fulfil the grand object referred to above, as well as to establish its Divine origin. Taking مواقع النجوم as meaning, the place and time of the falling of stars, the verse signifies that it is an unfailing divine law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this happened in the time of the Holy Prophet. Before him it also happened in the time of Jesus, and, in our own time, when the Founder of the Ahmadiyya Movement announced his claim to be the Promised Reformer. النجوم may also mean those highly righteous persons among the followers of the Holy Prophet whom God favours with His special love and nearness. In this sense of the expression, the verse signifies that the treasures of divine knowledge and mysteries that are revealed to the Divinely-favoured ones constitute an irrefutable proof of the Quran being God’s own revealed Word.
2976
The particle la is generally used to impart emphasis to an oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything else to bear witness to its truth. When the refutation of a certain hypothesis is intended la is used to signify that which is said before is not correct and the right thing is that which follows.
2977
The verse swears by, and holds forth, Nujum which means, portions of the Qur’an (Lane), as evidence to support the claim that the Qur’an is eminently fitted to fulfil the grand object of man’s creation, as well as to establish its own Divine origin. Taking the word Mawaqi‘ as meaning, the places and times of the falling of stars, the verse signifies that it is an unfailing Divine Law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this has happened in the time of the Holy Prophet also.
فَلَآ أُقْسِمُ بِمَا تُبْصِرُونَ
Commentary:
The things which we see in the physical world, i.e. the visible facts of life, and the things which are hidden from our view, i.e. human reason and conscience, have been cited in the verses 39-40 as proofs to establish the Divine origin of the Quran. Or the verses 39-40 may mean that the great signs which disbelievers in the Holy Prophet’s time witnessed with their own eyes, and the prophecies about the bright future of Islam which yet await fulfilment constitute an irrefutable argument, that the Quran is God’s own Word which He revealed to His noble Prophet Muhammad. It deals with the hard facts of life and is not a poet’s fond dream, nor the groping in the dark of a soothsayer. See also 26:225-227.
4362
Commentary:
The things which we see in the physical world, i.e. the visible facts of life, and the things which are hidden from our view, i.e. human reason and conscience, have been cited in the verses 39-40 as proofs to establish the Divine origin of the Quran. Or the verses 39-40 may mean that the great signs which disbelievers in the Holy Prophet’s time witnessed with their own eyes, and the prophecies about the bright future of Islam which yet await fulfilment constitute an irrefutable argument, that the Quran is God’s own Word which He revealed to His noble Prophet Muhammad. It deals with the hard facts of life and is not a poet’s fond dream, nor the groping in the dark of a soothsayer. See also 26:225-227.
فَلَآ أُقْسِمُ بِرَبِّ ٱلْمَشَٰرِقِ وَٱلْمَغَٰرِبِ إِنَّا لَقَٰدِرُونَ
Commentary:
See 37:6.
4382A
Commentary:
See 37:6.
لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَٰمَةِ
La here may signify, 'It is not like what they think.' Sometimes it is used as an answer to some objection or in repudiation of what is said before (Lane).
Commentary:
For the nature, significance and philosophy of Quranic oaths see detailed notes on 91:2 and 37:2. One object of oaths, however, is to lay emphasis on the importance of the subject about which an oath is taken.
لا (nay) is used in different senses. Here it may signify, "it is not like what they think." Sometimes, it is used as an answer to some objection or in repudiation of what is said before. In this and the next verse it is used to refute the disbelievers’ assertion made in v. 4, about the impossibility of the Resurrection and also to emphasize the importance of the oath.
القیامة (the Resurrection) signifying a great and calamitous occurrence, may refer to three events: (a) The death of a person is called القیامة الصغریٰ i.e. the small resurrection. It is to this resurrection that reference is made in the famous hadith, viz. من مات فقد قامت قیامته i.e. he who dies, his resurrection has indeed taken place. (b) The moral death of a whole people or nation. This is called القامة الوسطی i.e. the Middle Resurrection. (c) The Final Resurrection. The word قیامة (resurrection) has been used in the Quran in all these three senses.
4457
Commentary:
For the nature, significance and philosophy of Quranic oaths see detailed notes on 91:2 and 37:2. One object of oaths, however, is to lay emphasis on the importance of the subject about which an oath is taken.
لا (nay) is used in different senses. Here it may signify, "it is not like what they think." Sometimes, it is used as an answer to some objection or in repudiation of what is said before. In this and the next verse it is used to refute the disbelievers’ assertion made in v. 4, about the impossibility of the Resurrection and also to emphasize the importance of the oath.
القیامة (the Resurrection) signifying a great and calamitous occurrence, may refer to three events: (a) The death of a person is called القیامة الصغریٰ i.e. the small resurrection. It is to this resurrection that reference is made in the famous hadith, viz. من مات فقد قامت قیامته i.e. he who dies, his resurrection has indeed taken place. (b) The moral death of a whole people or nation. This is called القامة الوسطی i.e. the Middle Resurrection. (c) The Final Resurrection. The word قیامة (resurrection) has been used in the Quran in all these three senses.
3176
La here may signify, 'It is not like what they think.' Sometimes it is used as an answer to some objection or in repudiation of what is said before (Lane).
وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ
«古兰经» 提到了人的心灵的三个发展阶段。第一阶段叫做控制不了的心灵 (الَنَّفْسُ الْاَمَّارَة, Annafsul-Ammarah), 这时人的兽性占优势。第二阶段是自责的心灵(الَنَّفْسُ اللَّوَّامَة, Annafsul-Lawwamah) 阶段, 这时人的觉醒的良心责备他所干的恶行, 抑制他的感情和欲望。在这一阶段人性占统治地位。这是他的道德复生的开端, 因此在这里作为最后复生的引证。如果人不负责任, 不对他后世的行为负责, 那么, 为什么要为作恶而受良心责备? 然后人的心灵的第三个也是最高发展阶段, 就是安宁的心灵 (اَلنَّفْسُ الْمُطْمَئِنَّة, Annafsul-Mutma’innah) 阶段。人的心灵到了这个阶段实际上就可以免于失败, 不再犹豫, 并和造物主和平相处。
The Qur’an has mentioned three stages of development of the human soul. The first stage is called Nafs-e-Ammarah (the uncontrollable spirit), when the animal in man is predominant. The second stage is that of Nafs-e-Lawwamah (the self-accusing spirit), when man’s awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. At this stage the human in man gets the upper hand. It is the beginning of his moral resurrection and therefore has been cited here in evidence of the Final Resurrection. If man has no responsibility, and if he is not to account for his actions in an afterlife, then why this pricking of conscience at the doing of an evil deed? The third and the highest stage of development of the human soul, however, is that of Nafs-e-Mutma’innah (the soul at rest). At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
Commentary:
The Quran has mentioned three stages of development of the human soul. The first stage is called النفس الامارة i.e. the uncontrollable spirit or the spirit prone to evil, when the animal in man is predominant.
The second stage is that of النفس اللوامة i.e. the self-accusing spirit, when man begins to be conscious of evil, that is, when his awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. In moments of weakness of the flesh, in this stage, he may falter or fall, but will not perish, every failure bringing with it a fresh reproach and repentance. The human in man gets the upper hand in him. It is the beginning of his spiritual resurrection. النفس اللوامةhas been cited here in evidence of the Final Resurrection. If man has no responsibility, if he has not to account for his deeds in an afterlife, why this pricking of conscience at the doing of an evil deed?
The highest stage of development of the human soul, however, is that of النفس المطمئنة i.e. the spirit at rest. At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
1534
«古兰经» 提到了人的心灵的三个发展阶段。第一阶段叫做控制不了的心灵 (الَنَّفْسُ الْاَمَّارَة, Annafsul-Ammarah), 这时人的兽性占优势。第二阶段是自责的心灵(الَنَّفْسُ اللَّوَّامَة, Annafsul-Lawwamah) 阶段, 这时人的觉醒的良心责备他所干的恶行, 抑制他的感情和欲望。在这一阶段人性占统治地位。这是他的道德复生的开端, 因此在这里作为最后复生的引证。如果人不负责任, 不对他后世的行为负责, 那么, 为什么要为作恶而受良心责备? 然后人的心灵的第三个也是最高发展阶段, 就是安宁的心灵 (اَلنَّفْسُ الْمُطْمَئِنَّة, Annafsul-Mutma’innah) 阶段。人的心灵到了这个阶段实际上就可以免于失败, 不再犹豫, 并和造物主和平相处。
4458
Commentary:
The Quran has mentioned three stages of development of the human soul. The first stage is called النفس الامارة i.e. the uncontrollable spirit or the spirit prone to evil, when the animal in man is predominant.
The second stage is that of النفس اللوامة i.e. the self-accusing spirit, when man begins to be conscious of evil, that is, when his awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. In moments of weakness of the flesh, in this stage, he may falter or fall, but will not perish, every failure bringing with it a fresh reproach and repentance. The human in man gets the upper hand in him. It is the beginning of his spiritual resurrection. النفس اللوامةhas been cited here in evidence of the Final Resurrection. If man has no responsibility, if he has not to account for his deeds in an afterlife, why this pricking of conscience at the doing of an evil deed?
The highest stage of development of the human soul, however, is that of النفس المطمئنة i.e. the spirit at rest. At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
3177
The Qur’an has mentioned three stages of development of the human soul. The first stage is called Nafs-e-Ammarah (the uncontrollable spirit), when the animal in man is predominant. The second stage is that of Nafs-e-Lawwamah (the self-accusing spirit), when man’s awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. At this stage the human in man gets the upper hand. It is the beginning of his moral resurrection and therefore has been cited here in evidence of the Final Resurrection. If man has no responsibility, and if he is not to account for his actions in an afterlife, then why this pricking of conscience at the doing of an evil deed? The third and the highest stage of development of the human soul, however, is that of Nafs-e-Mutma’innah (the soul at rest). At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
فَلَآ أُقْسِمُ بِٱلْخُنَّسِ
Important Words:
الخنس (those that recede) is the plural of خانس which is act. part. from خنس. They say خنس عنه i.e. he drew back; receded; retracted or held back from it or him خنس الکوکب means, the star receded or became hidden or concealed in the day time. خناس means, a sneaking whisperer; one who whispers an evil suggestion and then stealthily retires and conceals himself (Lane & Aqrab).
Commentary:
See next verse.
4602
Important Words:
الخنس (those that recede) is the plural of خانس which is act. part. from خنس. They say خنس عنه i.e. he drew back; receded; retracted or held back from it or him خنس الکوکب means, the star receded or became hidden or concealed in the day time. خناس means, a sneaking whisperer; one who whispers an evil suggestion and then stealthily retires and conceals himself (Lane & Aqrab).
Commentary:
See next verse.