اُرِیۡدُ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "اُرِیۡدُ".
اِنِّیۡۤ اُرِیۡدُ اَنۡ تَبُوۡٓاَ بِاِثۡمِیۡ وَاِثۡمِکَ فَتَکُوۡنَ مِنۡ اَصۡحٰبِ النَّارِ ۚ وَذٰلِکَ جَزٰٓؤُا الظّٰلِمِیۡنَ
اس سے یہ مرادنہیں کہ دل سے چاہتا ہوں بلکہ یہ مراد ہے کہ اخلاقی مجبوری کی وجہ سے دفاع میں شدت بھی اختیار نہیں کروں گا۔ جس کی وجہ سے تو میرے گناہ بھی اٹھالے گا۔ یہی حال یہود کا ہوا کہ مسلمانوں نے صلح کی طرح ڈالی‘ مگر وہ لڑنے کے لئے نکل آئے۔ بلکہ کفار کو بھی اکسایا اور آخر شدید گناہ میں مبتلا ہو کر سزا پائی۔
Uridu is derived from Rada which sometimes does not express an actual wish but simply a practical state or condition likely to develop in a certain manner (18:78). The verse does not mean that Abel desired his brother Cain to be cast into Hell. What he meant was simply that the natural and inevitable result of his own non-aggressive attitude would be that his brother would go to Hell.
Ithmi means, "the sin committed against me." The would-be victim is only describing the consequences of his brother’s intended action.
Important Words:
ارید (I wish) is derived from راد i.e. he or it went to and fro; or he desired or sought (a thing). ارید means, he intended or willed or wished or desired or sought. But sometimes the word does not express an actual will or wish but simply a practical state or condition likely to develop in a certain manner. The Arabs say of a seriously sick person یرید ان یموت (lit. he wishes to die) meaning, he is about to die or his condition bespeaks of nearness of death. The Quran says: یرید ان ینقض viz.the wall intended to fall down, i.e. it was about or ready to fall down (18:78) (Aqrab & Lane).
Commentary:
The verse does not mean, as some may be led to think, that Abel desired his brother, Cain, to be cast into Hell. What he meant by the word ارید (I wish), as explained under Important Words above, was simply that the natural and inevitable consequence of his own non-aggressive attitude would be that his brother would go to Hell. In fact, by using this expression, Abel desired to dissuade Cain from perpetration of the horrible crime of fratricide by picturing to him its awful consequences. He told his brother that, as for himself, he would rather die the death of one sinned against than raise his hand to kill him. The result of this would be that he (Cain) would take upon himself the burden of his (Abel’s) sin, (i.e.that of slaying him) as well as that of other sins of his own.
The expression may be explained in another way also. The Holy Prophet is reported to have said that on the Day of Judgement the good deeds of transgressors would be transferred to the account of the persons whom they had wronged and if transgressors had no good deeds to their account, the sins of the persons transgressed against would be transferred to them and thus wrongdoers would bear not only their own sins but also those of the persons whom they had wronged (Muslim, ch. on Birr Was-Silah).
3
اس سے یہ مرادنہیں کہ دل سے چاہتا ہوں بلکہ یہ مراد ہے کہ اخلاقی مجبوری کی وجہ سے دفاع میں شدت بھی اختیار نہیں کروں گا۔ جس کی وجہ سے تو میرے گناہ بھی اٹھالے گا۔ یہی حال یہود کا ہوا کہ مسلمانوں نے صلح کی طرح ڈالی‘ مگر وہ لڑنے کے لئے نکل آئے۔ بلکہ کفار کو بھی اکسایا اور آخر شدید گناہ میں مبتلا ہو کر سزا پائی۔
665
Important Words:
ارید (I wish) is derived from راد i.e. he or it went to and fro; or he desired or sought (a thing). ارید means, he intended or willed or wished or desired or sought. But sometimes the word does not express an actual will or wish but simply a practical state or condition likely to develop in a certain manner. The Arabs say of a seriously sick person یرید ان یموت (lit. he wishes to die) meaning, he is about to die or his condition bespeaks of nearness of death. The Quran says: یرید ان ینقض viz.the wall intended to fall down, i.e. it was about or ready to fall down (18:78) (Aqrab & Lane).
Commentary:
The verse does not mean, as some may be led to think, that Abel desired his brother, Cain, to be cast into Hell. What he meant by the word ارید (I wish), as explained under Important Words above, was simply that the natural and inevitable consequence of his own non-aggressive attitude would be that his brother would go to Hell. In fact, by using this expression, Abel desired to dissuade Cain from perpetration of the horrible crime of fratricide by picturing to him its awful consequences. He told his brother that, as for himself, he would rather die the death of one sinned against than raise his hand to kill him. The result of this would be that he (Cain) would take upon himself the burden of his (Abel’s) sin, (i.e.that of slaying him) as well as that of other sins of his own.
The expression may be explained in another way also. The Holy Prophet is reported to have said that on the Day of Judgement the good deeds of transgressors would be transferred to the account of the persons whom they had wronged and if transgressors had no good deeds to their account, the sins of the persons transgressed against would be transferred to them and thus wrongdoers would bear not only their own sins but also those of the persons whom they had wronged (Muslim, ch. on Birr Was-Silah).
737
Uridu is derived from Rada which sometimes does not express an actual wish but simply a practical state or condition likely to develop in a certain manner (18:78). The verse does not mean that Abel desired his brother Cain to be cast into Hell. What he meant was simply that the natural and inevitable result of his own non-aggressive attitude would be that his brother would go to Hell.
738
Ithmi means, "the sin committed against me." The would-be victim is only describing the consequences of his brother’s intended action.
قَالَ یٰقَوۡمِ اَرَءَیۡتُمۡ اِنۡ کُنۡتُ عَلٰی بَیِّنَۃٍ مِّنۡ رَّبِّیۡ وَرَزَقَنِیۡ مِنۡہُ رِزۡقًا حَسَنًا ۚ وَمَاۤ اُرِیۡدُ اَنۡ اُخَالِفَکُمۡ اِلٰی مَاۤ اَنۡہٰٮکُمۡ عَنۡہُ ۚ اِنۡ اُرِیۡدُ اِلَّا الۡاِصۡلٰحَ مَا اسۡتَطَعۡتُ ۚ وَمَا تَوۡفِیۡقِیۡۤ اِلَّا بِاللّٰہِ ۚ عَلَیۡہِ تَوَکَّلۡتُ وَاِلَیۡہِ اُنِیۡبُ
کفار نے سمجھا کہ ہم کو فریب سے روک کر شعیب علیہ السلام اپنی تجارت بڑھانا چاہتے ہیں۔ چنانچہ شعیبؑ نے اس کا وہ جواب دیا جو اس آیت میں مذکور ہے۔
11:64.
7:94.
Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words.
11:64.
7:94.
Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.
a
11:64.
b
7:94.
2
کفار نے سمجھا کہ ہم کو فریب سے روک کر شعیب علیہ السلام اپنی تجارت بڑھانا چاہتے ہیں۔ چنانچہ شعیبؑ نے اس کا وہ جواب دیا جو اس آیت میں مذکور ہے۔
a
11:64.
b
7:94.
1469
Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.
a
11:64.
b
7:94.
1342
Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words.
قَالَ اِنِّیۡۤ اُرِیۡدُ اَنۡ اُنۡکِحَکَ اِحۡدَی ابۡنَتَیَّ ہٰتَیۡنِ عَلٰۤی اَنۡ تَاۡجُرَنِیۡ ثَمٰنِیَ حِجَجٍ ۖ فَاِنۡ اَتۡمَمۡتَ عَشۡرًا فَمِنۡ عِنۡدِکَ ۖ وَمَاۤ اُرِیۡدُ اَنۡ اَشُقَّ عَلَیۡکَ ۚ سَتَجِدُنِیۡۤ اِنۡ شَآءَ اللّٰہُ مِنَ الصّٰلِحِیۡنَ
The construction of the verse does not seem to lend countenance to the conclusion generally considered derivable from it, viz. that Shu‘aib or Jethro agreed to marry one of his daughters to Moses in lieu of eight or ten years of service. The fact of the matter appears to be that Shu‘aib having grown very old needed an honest man to look after his flocks and Moses having been found by him to be possessed of the required qualifications was taken in service by him at the instance of one of his daughters. Eight or ten years were agreed upon as the tenure of service. Shu‘aib, however, being a godly person either himself realized, or was informed by God by revelation, that a great future lay before Moses. He, therefore, offered to marry one of his daughters to him and, desiring that his son-in-law should live with him for some time and benefit by his noble company, laid it down as one of the conditions of marriage that Moses should stay with him for eight or ten years. Thus it is not correct to say that Sh
Commentary:
The construction of the verse does not seem to lend countenance to the conclusion generally considered derivable from it, viz. that Shu‘aib or Jethro agreed to marry one of his daughters to Moses in lieu of eight or ten years of service. The fact of the matter appears to be that Shu‘aib having grown very old needed an honest man to look after his flocks and Moses having been found as possessing the required qualifications was taken in service by him at the instance of one of his daughters. Eight or ten years were agreed upon as the tenure of service. Shu‘aib, however, being a holy man either himself realized or was informed by God that a great future lay before Moses. He, therefore, offered to marry one of his daughters to him and, desiring that his son-in-law should live with him for some time and benefit by his noble company, laid it down as one of the conditions of marriage that Moses should stay with him for eight or ten years. Thus it is not correct to say that Shu‘aib offered to marry his daughter to Moses in lieu of the latter serving him for eight or ten years. Whatever remuneration Moses might have received from Shu‘aib had nothing to do with the marriage proposal.
The flight of Moses from Egypt and his stay in Midian for ten years bears a striking resemblance to the residence of the Holy Prophet for ten years in Medina after his Hijrah from Mecca. Moses must have, in a large measure, benefited himself spiritually by his God-fearing and righteous father-in-law’s company just as his upbringing in the house of Pharaoh had equipped him with temporal knowledge. But the noble Prophet of Islam was indebted to no human being for the great treasures of spiritual and temporal knowledge possessed by him. He had received them direct from God.
The expression من عندک means, 'It would be an additional favour from you.'
2894A
Commentary:
The construction of the verse does not seem to lend countenance to the conclusion generally considered derivable from it, viz. that Shu‘aib or Jethro agreed to marry one of his daughters to Moses in lieu of eight or ten years of service. The fact of the matter appears to be that Shu‘aib having grown very old needed an honest man to look after his flocks and Moses having been found as possessing the required qualifications was taken in service by him at the instance of one of his daughters. Eight or ten years were agreed upon as the tenure of service. Shu‘aib, however, being a holy man either himself realized or was informed by God that a great future lay before Moses. He, therefore, offered to marry one of his daughters to him and, desiring that his son-in-law should live with him for some time and benefit by his noble company, laid it down as one of the conditions of marriage that Moses should stay with him for eight or ten years. Thus it is not correct to say that Shu‘aib offered to marry his daughter to Moses in lieu of the latter serving him for eight or ten years. Whatever remuneration Moses might have received from Shu‘aib had nothing to do with the marriage proposal.
The flight of Moses from Egypt and his stay in Midian for ten years bears a striking resemblance to the residence of the Holy Prophet for ten years in Medina after his Hijrah from Mecca. Moses must have, in a large measure, benefited himself spiritually by his God-fearing and righteous father-in-law’s company just as his upbringing in the house of Pharaoh had equipped him with temporal knowledge. But the noble Prophet of Islam was indebted to no human being for the great treasures of spiritual and temporal knowledge possessed by him. He had received them direct from God.
The expression من عندک means, 'It would be an additional favour from you.'
2211
The construction of the verse does not seem to lend countenance to the conclusion generally considered derivable from it, viz. that Shu‘aib or Jethro agreed to marry one of his daughters to Moses in lieu of eight or ten years of service. The fact of the matter appears to be that Shu‘aib having grown very old needed an honest man to look after his flocks and Moses having been found by him to be possessed of the required qualifications was taken in service by him at the instance of one of his daughters. Eight or ten years were agreed upon as the tenure of service. Shu‘aib, however, being a godly person either himself realized, or was informed by God by revelation, that a great future lay before Moses. He, therefore, offered to marry one of his daughters to him and, desiring that his son-in-law should live with him for some time and benefit by his noble company, laid it down as one of the conditions of marriage that Moses should stay with him for eight or ten years. Thus it is not correct to say that Sh
مَاۤ اُرِیۡدُ مِنۡہُمۡ مِّنۡ رِّزۡقٍ وَّمَاۤ اُرِیۡدُ اَنۡ یُّطۡعِمُوۡنِ
6:15; 20:133.
If the spiritual wayfarer pursues his course towards the noble object of his life steadfastly and with perseverance, he does no good to God, or to anybody else, but himself profits by it and attains the object of his quest.
6:15; 20:133.
Commentary:
The verse purports to say that if the spiritual wayfarer pursues his course towards the noble object of his life steadfastly and with perseverance, he does no good to God, or to anybody else, but himself profits from it and attains the object of his quest. It is in a life led in obedience to, and harmony with, Divine laws that lie his spiritual development and the attainment of everlasting and eternal life.
a
6:15; 20:133.
1308
如果精神上的旅行者坚定不移、不屈不挠的追求他高贵的人生目的, 这对安拉或别人没有好处, 而是自己可以由此得益, 达到他追求的目的。
a
6:15; 20:133.
3927
Commentary:
The verse purports to say that if the spiritual wayfarer pursues his course towards the noble object of his life steadfastly and with perseverance, he does no good to God, or to anybody else, but himself profits from it and attains the object of his quest. It is in a life led in obedience to, and harmony with, Divine laws that lie his spiritual development and the attainment of everlasting and eternal life.
a
6:15; 20:133.
2841
If the spiritual wayfarer pursues his course towards the noble object of his life steadfastly and with perseverance, he does no good to God, or to anybody else, but himself profits by it and attains the object of his quest.