اَیۡمٰنِہِمۡ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "اَیۡمٰنِہِمۡ".
وَاَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ لَئِنۡ جَآءَتۡہُمۡ اٰیَۃٌ لَّیُؤۡمِنُنَّ بِہَا ۚ قُلۡ اِنَّمَا الۡاٰیٰتُ عِنۡدَ اللّٰہِ ۖ وَمَا یُشۡعِرُکُمۡ اَنَّہَاۤ اِذَا جَآءَتۡ لَا یُؤۡمِنُوۡنَ
یعنی ان کی پہلی بداعمالیاں جو انہیں ایمان سے محروم کردیں گی خداتعالیٰ کے پاس محفوظ ہیں جب وہ انہیں ظاہر کر دے گا تو تم کو معلوم ہو جائے گا کہ وہ کبھی ایمان نہیں لائیں گے جب تک دلوں کی اصلاح نہ کریں اور پرانی مشرکانہ عادتیں نہ چھوڑیں۔
Besides the meaning given in the text the latter part of the verse may be rendered as: "Surely, Signs are with Allah, and also that is with Allah which will make you know that when the Signs come, they will not believe."
Important Words:
انـما (surely) is considered to be a compound of ان and ما . It imports restriction of that which it precedes to that which follows it, giving the sense of "only". The Quran says: انما الصدقات للفقراء i.e. the sadaqat (the alms) are meant only for the poor, etc. But the word does not always import restriction but sometimes only corroboration of an affirmation, giving the sense of "verily" or "surely", as in the tradition; انـما الربا فی النسیئة i.e. verily, (one form of) usury is in the delay of payment (Lane & Aqrab).
Commentary:
The latter part of the verse may also be rendered thus, "Say, 'Surely, Signs are with Allah, and that (too is with Allah) which will make you know that when it comes, they will not believe.'" In this rendering, the
particle ما rendered in the text as "what" would be taken as a relative pronoun, in the sense of الذی i.e. "that" and not as an interrogative pronoun. According to this rendering, the words "and that (too is with Allah) which will make you know that when it comes, they will not believe" would refer to the punishment of God and the clause would mean that not only are other signs with God, but the sign of punishment is also with Him and that when that sign comes, you will see that it will do them no good.
2
یعنی ان کی پہلی بداعمالیاں جو انہیں ایمان سے محروم کردیں گی خداتعالیٰ کے پاس محفوظ ہیں جب وہ انہیں ظاہر کر دے گا تو تم کو معلوم ہو جائے گا کہ وہ کبھی ایمان نہیں لائیں گے جب تک دلوں کی اصلاح نہ کریں اور پرانی مشرکانہ عادتیں نہ چھوڑیں۔
851
Important Words:
انـما (surely) is considered to be a compound of ان and ما . It imports restriction of that which it precedes to that which follows it, giving the sense of "only". The Quran says: انما الصدقات للفقراء i.e. the sadaqat (the alms) are meant only for the poor, etc. But the word does not always import restriction but sometimes only corroboration of an affirmation, giving the sense of "verily" or "surely", as in the tradition; انـما الربا فی النسیئة i.e. verily, (one form of) usury is in the delay of payment (Lane & Aqrab).
Commentary:
The latter part of the verse may also be rendered thus, "Say, 'Surely, Signs are with Allah, and that (too is with Allah) which will make you know that when it comes, they will not believe.'" In this rendering, the
particle ما rendered in the text as "what" would be taken as a relative pronoun, in the sense of الذی i.e. "that" and not as an interrogative pronoun. According to this rendering, the words "and that (too is with Allah) which will make you know that when it comes, they will not believe" would refer to the punishment of God and the clause would mean that not only are other signs with God, but the sign of punishment is also with Him and that when that sign comes, you will see that it will do them no good.
896
Besides the meaning given in the text the latter part of the verse may be rendered as: "Surely, Signs are with Allah, and also that is with Allah which will make you know that when the Signs come, they will not believe."
وَیَقُوۡلُ الَّذِیۡنَ اٰمَنُوۡۤا اَہٰٓؤُلَآءِ الَّذِیۡنَ اَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ ۙ اِنَّہُمۡ لَمَعَکُمۡ ۚ حَبِطَتۡ اَعۡمٰلُہُمۡ فَاَصۡبَحُوۡا خٰسِرِیۡنَ
اردو میں انڈائرکٹ(indirect) طریق پر کلام نہیں ہوتا۔ اس لئے قرآنی الفاظ اِنَّھُمْ لَمَعَکُمْ کا ہم نے اردو محاورہ کے مطابق (جوڈائرکٹ (direct) طریق کلام اختیار کرتا ہے) یہ ترجمہ کر دیا ہے کہ ’’ہم کلی طور پر تمہارے ساتھ ہیں۔‘‘
1
اردو میں انڈائرکٹ(indirect) طریق پر کلام نہیں ہوتا۔ اس لئے قرآنی الفاظ اِنَّھُمْ لَمَعَکُمْ کا ہم نے اردو محاورہ کے مطابق (جوڈائرکٹ (direct) طریق کلام اختیار کرتا ہے) یہ ترجمہ کر دیا ہے کہ ’’ہم کلی طور پر تمہارے ساتھ ہیں۔‘‘
ذٰلِکَ اَدۡنٰۤی اَنۡ یَّاۡتُوۡا بِالشَّہٰدَۃِ عَلٰی وَجۡہِہَاۤ اَوۡ یَخَافُوۡۤا اَنۡ تُرَدَّ اَیۡمٰنٌۢ بَعۡدَ اَیۡمٰنِہِمۡ ۗ وَاتَّقُوا اللّٰہَ وَاسۡمَعُوۡا ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ
Commentary:
The Arabic words ترد ایمان بعد ایمانھم rendered as "other oaths will be taken after their oaths" literally means: (1) "oaths will be repeated, i.e. taken again, after their oaths"; or (2) "their oaths will be rejected after their (other witnesses’) oaths", the significance in both cases being practically the same, i.e. the oaths of the first two witnesses will be rejected and two other witnesses called in to give true evidence on oath.
The purport of this and the preceding two verses is that when a person is about to make his will at the time of his death, he should have as witnesses to his statement two just men, who should testify to the validity of his will after his death. But if death comes upon a person suddenly when he is away from home and no Muslim witnesses are at hand, then two trustworthy non-Muslims may be asked to serve as witnesses. If, however, the veracity of the witnesses is called into question by the heirs of the deceased, the former should be asked to prove their truthfulness by a statement on oath made after the time of Prayer. But if the persons in whose favour the will was made have good reason to believe that the witnesses have been guilty of perjury, then they can state on oath that their statement is truer than that of the two witnesses, and in that case the qadi or judge, if satisfied, will give his decree in their favour.
An incident is reported to have occurred in the days of the Holy Prophet which throws some light on the verses under comment. A Muslim who died away from home entrusted his goods to two men before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods, the heirs found that a silver bowl was missing. The two men were thereupon called upon to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his property. Thereupon the two men were again summoned, and in their presence the heirs of the deceased stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).
The Prayer mentioned in 5:107 above may be any Prayer but preferably it should be the ‘Asr or late afternoon Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring witnesses with ideas of piety and God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make a true statement, because the worship of God is calculated to exercise a purifying influence on the human mind, and men fresh from Prayer are expected to fear God and make a true statement.
The word اَولیان (the two, who were in a better position) occurring in 5:108 above is the dual of اولی which means more competent or more worthy. It refers to the first two witnesses and signifies that these two were in a better position to give true evidence, being the persons who were with the deceased at the time of his death and in whose presence the will was made and to whom the property was entrusted to be handed over to the heirs of the deceased. The expression also serves as a sort of veiled reproach to them that, in spite of being in a better position and more competent to give true evidence, they stumbled and drifted away from truth.
The second two witnesses should be from among the deceased person’s heirs, whom the first two witnesses deprived of their right by bearing false witness regarding the will of the deceased.
736
Commentary:
The Arabic words ترد ایمان بعد ایمانھم rendered as "other oaths will be taken after their oaths" literally means: (1) "oaths will be repeated, i.e. taken again, after their oaths"; or (2) "their oaths will be rejected after their (other witnesses’) oaths", the significance in both cases being practically the same, i.e. the oaths of the first two witnesses will be rejected and two other witnesses called in to give true evidence on oath.
The purport of this and the preceding two verses is that when a person is about to make his will at the time of his death, he should have as witnesses to his statement two just men, who should testify to the validity of his will after his death. But if death comes upon a person suddenly when he is away from home and no Muslim witnesses are at hand, then two trustworthy non-Muslims may be asked to serve as witnesses. If, however, the veracity of the witnesses is called into question by the heirs of the deceased, the former should be asked to prove their truthfulness by a statement on oath made after the time of Prayer. But if the persons in whose favour the will was made have good reason to believe that the witnesses have been guilty of perjury, then they can state on oath that their statement is truer than that of the two witnesses, and in that case the qadi or judge, if satisfied, will give his decree in their favour.
An incident is reported to have occurred in the days of the Holy Prophet which throws some light on the verses under comment. A Muslim who died away from home entrusted his goods to two men before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods, the heirs found that a silver bowl was missing. The two men were thereupon called upon to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his property. Thereupon the two men were again summoned, and in their presence the heirs of the deceased stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).
The Prayer mentioned in 5:107 above may be any Prayer but preferably it should be the ‘Asr or late afternoon Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring witnesses with ideas of piety and God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make a true statement, because the worship of God is calculated to exercise a purifying influence on the human mind, and men fresh from Prayer are expected to fear God and make a true statement.
The word اَولیان (the two, who were in a better position) occurring in 5:108 above is the dual of اولی which means more competent or more worthy. It refers to the first two witnesses and signifies that these two were in a better position to give true evidence, being the persons who were with the deceased at the time of his death and in whose presence the will was made and to whom the property was entrusted to be handed over to the heirs of the deceased. The expression also serves as a sort of veiled reproach to them that, in spite of being in a better position and more competent to give true evidence, they stumbled and drifted away from truth.
The second two witnesses should be from among the deceased person’s heirs, whom the first two witnesses deprived of their right by bearing false witness regarding the will of the deceased.
ثُمَّ لَاٰتِیَنَّہُمۡ مِّنۡۢ بَیۡنِ اَیۡدِیۡہِمۡ وَمِنۡ خَلۡفِہِمۡ وَعَنۡ اَیۡمٰنِہِمۡ وَعَنۡ شَمَآئِلِہِمۡ ۖ وَلَا تَجِدُ اَکۡثَرَہُمۡ شٰکِرِیۡنَ
Note the network of seductions threatened by Satan.
Commentary:
Note the network of seductions created by Satan. But the great truth still stands and shalt ever stand: As to My servants, thou (Satan) shalt certainly have no power over them (17:66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of the worlds.
921
Commentary:
Note the network of seductions created by Satan. But the great truth still stands and shalt ever stand: As to My servants, thou (Satan) shalt certainly have no power over them (17:66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of the worlds.
955
Note the network of seductions threatened by Satan.
وَاَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ ۙ لَا یَبۡعَثُ اللّٰہُ مَنۡ یَّمُوۡتُ ۚ بَلٰی وَعۡدًا عَلَیۡہِ حَقًّا وَّلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
23:38; 45:25.
10:5; 21:105.
Commentary:
This verse mentions another device of the leaders of disbelief to deceive their followers. Seeing the ground giving way from under their feet and their followers wavering, they, in order to reinforce their weak position, resort to affirming repeatedly on solemn oaths that they are in the right. They resort to this device to hearten their vacillating and wavering followers whose faith in them becomes undermined by strong and unanswerable arguments that they hear from their Prophet and believers about the untenability of their views.
d
23:38; 45:25.
e
10:5; 21:105.
b
23:38; 45:25.
c
10:5; 21:105.
1840
Commentary:
This verse mentions another device of the leaders of disbelief to deceive their followers. Seeing the ground giving way from under their feet and their followers wavering, they, in order to reinforce their weak position, resort to affirming repeatedly on solemn oaths that they are in the right. They resort to this device to hearten their vacillating and wavering followers whose faith in them becomes undermined by strong and unanswerable arguments that they hear from their Prophet and believers about the untenability of their views.
b
23:38; 45:25.
c
10:5; 21:105.
۞ وَاَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ لَئِنۡ اَمَرۡتَہُمۡ لَیَخۡرُجُنَّ ۖ قُل لَّا تُقۡسِمُوۡا ۖ طَاعَۃٌ مَّعۡرُوۡفَۃٌ ۚ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
5:93; 64:13.
5:93; 64:13.
5:93; 64:13.
Important Words:
جھد أیمانھم (their strongest oaths). جھد means, he strove or laboured; he exerted himself; he employed himself vigorously or with energy; he took extraordinary pains. جھد فی الامر means, he did his utmost or used his utmost power in prosecuting the affair. جھد (jahdun) means, utmost power or ability or extraordinary painstaking, etc. جھد أیمانھم means, the most solemn; strongest or most forcible or energetic oaths (Lane & Aqrab).
b
5:93; 64:13.
b
5:93; 64:13.
2629
Important Words:
جھد أیمانھم (their strongest oaths). جھد means, he strove or laboured; he exerted himself; he employed himself vigorously or with energy; he took extraordinary pains. جھد فی الامر means, he did his utmost or used his utmost power in prosecuting the affair. جھد (jahdun) means, utmost power or ability or extraordinary painstaking, etc. جھد أیمانھم means, the most solemn; strongest or most forcible or energetic oaths (Lane & Aqrab).
b
5:93; 64:13.
وَاَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ لَئِنۡ جَآءَہُمۡ نَذِیۡرٌ لَّیَکُوۡنُنَّ اَہۡدٰی مِنۡ اِحۡدَی الۡاُمَمِ ۖ فَلَمَّا جَآءَہُمۡ نَذِیۡرٌ مَّا زَادَہُمۡ اِلَّا نُفُوۡرًا
6:158.
6:158.
6:158.
Commentary:
The verse gives another argument to bring home to disbelievers the sense of the guilt of rejecting the Holy Prophet. It purports to say to them that they used to taunt the Jews and the Christians for rejecting their own Prophets and revelations; and, by assuming an air of superiority, used to say to the latter that if ever a Prophet of God appeared among them they would at once accept him. But now that the greatest of the Prophets has been raised among them, they are opposing and persecuting him.
b
6:158.
a
6:158.
3209
Commentary:
The verse gives another argument to bring home to disbelievers the sense of the guilt of rejecting the Holy Prophet. It purports to say to them that they used to taunt the Jews and the Christians for rejecting their own Prophets and revelations; and, by assuming an air of superiority, used to say to the latter that if ever a Prophet of God appeared among them they would at once accept him. But now that the greatest of the Prophets has been raised among them, they are opposing and persecuting him.
b
6:158.