اَیۡدِیَکُمۡ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "اَیۡدِیَکُمۡ".
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ قِیۡلَ لَہُمۡ کُفُّوۡۤا اَیۡدِیَکُمۡ وَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ فَلَمَّا کُتِبَ عَلَیۡہِمُ الۡقِتَالُ اِذَا فَرِیۡقٌ مِّنۡہُمۡ یَخۡشَوۡنَ النَّاسَ کَخَشۡیَۃِ اللّٰہِ اَوۡ اَشَدَّ خَشۡیَۃً ۚ وَقَالُوۡا رَبَّنَا لِمَ کَتَبۡتَ عَلَیۡنَا الۡقِتَالَ لَوۡلَاۤ اَخَّرۡتَنَاۤ اِلٰۤی اَجَلٍ قَرِیۡبٍ ۗ قُلۡ مَتٰعُ الدُّنۡیَا قَلِیۡلٌ وَّالۡاٰخِرَۃُ خَیۡرٌ لِّمَنِ اتَّقٰی وَلَا تُظۡلَمُوۡنَ فَتِیۡلًا
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
4:50.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
546
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
634
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
لَاُقَطِّعَنَّ اَیۡدِیَکُمۡ وَاَرۡجُلَکُمۡ مِّنۡ خِلٰفٍ ثُمَّ لَاُصَلِّبَنَّکُمۡ اَجۡمَعِیۡنَ
20:72; 26:50.
مفسرین مِنْ خِلَافٍ کے معنے یہ کرتے ہیں کہ دایاں اور بایاں ہاتھ یا بالمقابل کے پاؤں کاٹ دوں گا اس کے معنے خلاف ورزی کی وجہ کے بھی ہیں۔ اور وہی معنے ہم نے کیے ہیں۔
20:72; 26:50.
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as in the time of Moses the punishment of death by crucifixion was in vogue.
20:72; 26:50.
Commentary:
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as the time of Moses the punishment of death by crucifixion was in vogue.
f
20:72; 26:50.
2
مفسرین مِنْ خِلَافٍ کے معنے یہ کرتے ہیں کہ دایاں اور بایاں ہاتھ یا بالمقابل کے پاؤں کاٹ دوں گا اس کے معنے خلاف ورزی کی وجہ کے بھی ہیں۔ اور وہی معنے ہم نے کیے ہیں۔
a
20:72; 26:50.
1014
Commentary:
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as the time of Moses the punishment of death by crucifixion was in vogue.
b
20:72; 26:50.
1033
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as in the time of Moses the punishment of death by crucifixion was in vogue.
قَالَ اٰمَنۡتُمۡ لَہٗ قَبۡلَ اَنۡ اٰذَنَ لَکُمۡ ۖ اِنَّہٗ لَکَبِیۡرُکُمُ الَّذِیۡ عَلَّمَکُمُ السِّحۡرَ ۖ فَلَاُقَطِّعَنَّ اَیۡدِیَکُمۡ وَاَرۡجُلَکُمۡ مِّنۡ خِلٰفٍ وَّلَاُصَلِّبَنَّکُمۡ فِیۡ جُذُوۡعِ النَّخۡلِ وَلَتَعۡلَمُنَّ اَیُّنَاۤ اَشَدُّ عَذَابًا وَّاَبۡقٰی
7:125; 26:50.
7:12; 26:50.
The particle min also means, on account of, or because of and Khilaf means, opposition (Lane).
7:124; 26:50.
7:125; 26:50.
Important Words:
من (on account of) among other things means, because of, on account of, by reason of; as in مما خطیئآ تھم أغرقوا i.e. because of their sins they were drowned (71:26). It also means on, by, etc. (Aqrab).
خلاف (disobedience) and مخالفة are infinitive nouns from خالف. They say خالفه i.e. he disagreed with him, he disobeyed or defied him. خالف بین الشیئین means, he put the things on contrary sides or in contrary directions. خلاف means, disobedience, defiance; the contrary or opposite of a thing; contrary or alternate sides (Aqrab & Lane). من خلاف would therefore mean, on account of disobedience or on alternate sides. من here is used in the sense of عن, which also signifies cause or reason (تعلیل). The Quranic expression إلا عن موعدة وعدھا إیاہ means, on account of a promise he had made (9:144).
Commentary:
The crucifixion was in itself a terrible form of death yet the punishment of cutting off the hands and the feet was added to make it all the more dreadful. Elsewhere in the Quran the expression آمنتم به has been used in this connection. The difference between the two expressions is that whereas آمنتم به simply means, you have believed in him, the expression آمنتم له means, you have believed in him and have accepted his lead and have followed him.
a
7:124; 26:50.
b
7:125; 26:50.
c
7:124; 26:50.
d
7:125; 26:50.
2291
Important Words:
من (on account of) among other things means, because of, on account of, by reason of; as in مما خطیئآ تھم أغرقوا i.e. because of their sins they were drowned (71:26). It also means on, by, etc. (Aqrab).
خلاف (disobedience) and مخالفة are infinitive nouns from خالف. They say خالفه i.e. he disagreed with him, he disobeyed or defied him. خالف بین الشیئین means, he put the things on contrary sides or in contrary directions. خلاف means, disobedience, defiance; the contrary or opposite of a thing; contrary or alternate sides (Aqrab & Lane). من خلاف would therefore mean, on account of disobedience or on alternate sides. من here is used in the sense of عن, which also signifies cause or reason (تعلیل). The Quranic expression إلا عن موعدة وعدھا إیاہ means, on account of a promise he had made (9:144).
Commentary:
The crucifixion was in itself a terrible form of death yet the punishment of cutting off the hands and the feet was added to make it all the more dreadful. Elsewhere in the Quran the expression آمنتم به has been used in this connection. The difference between the two expressions is that whereas آمنتم به simply means, you have believed in him, the expression آمنتم له means, you have believed in him and have accepted his lead and have followed him.
a
7:125; 26:50.
d
7:12; 26:50.
1835B
The particle min also means, on account of, or because of and Khilaf means, opposition (Lane).
قَالَ اٰمَنۡتُمۡ لَہٗ قَبۡلَ اَنۡ اٰذَنَ لَکُمۡ ۖ اِنَّہٗ لَکَبِیۡرُکُمُ الَّذِیۡ عَلَّمَکُمُ السِّحۡرَ فَلَسَوۡفَ تَعۡلَمُوۡنَ ۚ لَاُقَطِّعَنَّ اَیۡدِیَکُمۡ وَاَرۡجُلَکُمۡ مِّنۡ خِلٰفٍ وَّلَاُصَلِّبَنَّکُمۡ اَجۡمَعِیۡنَ
7:124, 125; 20:72.
7:124, 125; 20:72.
‘An means, on account of (Lane).
7:124-125; 20:72.
Commentary:
Death by crucifixion by itself is a very painful death, but the punishment of the cutting of hands and feet has been added to make it more painful.
d
7:124, 125; 20:72.
a
7:124-125; 20:72.
2738
Commentary:
Death by crucifixion by itself is a very painful death, but the punishment of the cutting of hands and feet has been added to make it more painful.
c
7:124, 125; 20:72.
2113A
‘An means, on account of (Lane).