تَرَىٰٓ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "تَرَىٰٓ".
وَإِذَا سَمِعُوا۟ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعْيُنَهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ مِمَّا عَرَفُوا۟ مِنَ ٱلْحَقِّ ۖ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكْتُبْنَا مَعَ ٱلشَّٰهِدِينَ
3:54, 194.
3:54, 194.
The verse has also been applied to the Najashi in particular. When Ja‘far, a cousin of the Holy Prophet and spokesman of Muslim refugees in Abyssinia read to him the opening verses of the Surah Maryam, the Najashi was visibly moved and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham).
3:54, 194.
Commentary:
The description given in this verse of some of the Christians of the time of the Holy Prophet applies to all those who have a real hankering after truth and are ready to accept it wherever they find it. The verse has also been applied to Najjashi in particular. When Ja‘far, a cousin of the Holy Prophet and the spokesman of Muslim refugees to Abyssinia, tried to make clear their attitude towards Jesus and to dispel the suspicion caused by the Meccan emissaries about the alleged derogatory language used by the Quran concerning Jesus and read to Najjashithe opening verses of the chapter Maryam, the latter, along with such of his companions as feared God, was visibly moved, and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham, i. 305, 306).
a
3:54, 194.
a
3:54, 194.
714
Commentary:
The description given in this verse of some of the Christians of the time of the Holy Prophet applies to all those who have a real hankering after truth and are ready to accept it wherever they find it. The verse has also been applied to Najjashi in particular. When Ja‘far, a cousin of the Holy Prophet and the spokesman of Muslim refugees to Abyssinia, tried to make clear their attitude towards Jesus and to dispel the suspicion caused by the Meccan emissaries about the alleged derogatory language used by the Quran concerning Jesus and read to Najjashithe opening verses of the chapter Maryam, the latter, along with such of his companions as feared God, was visibly moved, and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham, i. 305, 306).
a
3:54, 194.
788
The verse has also been applied to the Najashi in particular. When Ja‘far, a cousin of the Holy Prophet and spokesman of Muslim refugees in Abyssinia read to him the opening verses of the Surah Maryam, the Najashi was visibly moved and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham).
وَلَوْ تَرَىٰٓ إِذْ وُقِفُوا۟ عَلَى ٱلنَّارِ فَقَالُوا۟ يَٰلَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَٰتِ رَبِّنَا وَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ
46:35.
2:168; 23:100-101; 26:103; 39:59.
Important Words:
وقفوا (made to stand) is derived from وقف which is both transitive and intransitive, meaning, he or it paused or stood still or became stationary; or he made him or it pause or stand still or become stationary. وقف علیه means, he comprehended or understood it. وقفته علی ذنبه means, I made him know or made him acquainted with his offence or sin. وقف الدار means, he dedicated the house in the cause of Allah; or he set it apart inalienably for a definite purpose. وقف علیه (in the passive voice) means, he was made to pause or stand at or before it; he was introduced into it and knew what was in it; he was made to know it surely and definitely (Taj).
Commentary:
The words, إذ وقفوا علی النار when they are made to stand before the Fire, may also mean, "when they will be made to enter the Fire to abide therein for long,” or, “when they will be made to know or realize the nature of the Fire".
d
46:35.
e
2:168; 23:100, 101; 26:103; 39:59.
a
46:35.
b
2:168; 23:100-101; 26:103; 39:59.
775
Important Words:
وقفوا (made to stand) is derived from وقف which is both transitive and intransitive, meaning, he or it paused or stood still or became stationary; or he made him or it pause or stand still or become stationary. وقف علیه means, he comprehended or understood it. وقفته علی ذنبه means, I made him know or made him acquainted with his offence or sin. وقف الدار means, he dedicated the house in the cause of Allah; or he set it apart inalienably for a definite purpose. وقف علیه (in the passive voice) means, he was made to pause or stand at or before it; he was introduced into it and knew what was in it; he was made to know it surely and definitely (Taj).
Commentary:
The words, إذ وقفوا علی النار when they are made to stand before the Fire, may also mean, "when they will be made to enter the Fire to abide therein for long,” or, “when they will be made to know or realize the nature of the Fire".
a
46:35.
b
2:168; 23:100, 101; 26:103; 39:59.
وَلَوْ تَرَىٰٓ إِذْ وُقِفُوا۟ عَلَىٰ رَبِّهِمْ ۚ قَالَ أَلَيْسَ هَٰذَا بِٱلْحَقِّ ۚ قَالُوا۟ بَلَىٰ وَرَبِّنَا ۚ قَالَ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
46:35.
46:35.
46:35.
Commentary:
The words بلی و ربنا (Yea, by our Lord) speak of deeply stirred feelings and embody a pathetic, though veiled, appeal for mercy. But the time for mercy is past and nothing but the grim reality of God’s judgement now awaits them.
b
46:35.
b
46:35.
778
Commentary:
The words بلی و ربنا (Yea, by our Lord) speak of deeply stirred feelings and embody a pathetic, though veiled, appeal for mercy. But the time for mercy is past and nothing but the grim reality of God’s judgement now awaits them.
d
46:35.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ قَالَ أُوحِىَ إِلَىَّ وَلَمْ يُوحَ إِلَيْهِ شَىْءٌ وَمَن قَالَ سَأُنزِلُ مِثْلَ مَآ أَنزَلَ ٱللَّهُ ۗ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ فِى غَمَرَٰتِ ٱلْمَوْتِ وَٱلْمَلَٰٓئِكَةُ بَاسِطُوٓا۟ أَيْدِيهِمْ أَخْرِجُوٓا۟ أَنفُسَكُمُ ۖ ٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى ٱللَّهِ غَيْرَ ٱلْحَقِّ وَكُنتُمْ عَنْ ءَايَٰتِهِۦ تَسْتَكْبِرُونَ
46:21.
6:22; 7:38; 10:18; 11:19; 61:8.
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
6:22; 7:38; 10:18; 11:19; 61:8.
46:21.
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
836
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
46:21.
d
6:22; 7:38; 10:18; 11:19; 61:8.
877
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
47:28.
3:182; 22:10.
Commentary:
The verse signifies that angels will smite the faces and the backs of disbelievers as a fitting punishment for their evil actions. The punishment corresponded with the actions of disbelievers, because the latter used to confront the believers and meet them face to face when fighting them. Again, they used to turn their backs disdainfully when truth was preached to them. So both faces and backs would receive punishment.
c
47:28.
d
3:182; 22:10.
c
47:28.
d
3:182; 22:10.
1139
Commentary:
The verse signifies that angels will smite the faces and the backs of disbelievers as a fitting punishment for their evil actions. The punishment corresponded with the actions of disbelievers, because the latter used to confront the believers and meet them face to face when fighting them. Again, they used to turn their backs disdainfully when truth was preached to them. So both faces and backs would receive punishment.
c
47:28.
d
3:182; 22:10.
وَلَوْ تَرَىٰٓ إِذِ ٱلْمُجْرِمُونَ نَاكِسُوا۟ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَٱرْجِعْنَا نَعْمَلْ صَٰلِحًا إِنَّا مُوقِنُونَ
23:100, 101; 35:38; 39:59.
رَاٰی کے بعد جب دو مفعول آئیں تو وہاں دل کا دیکھنا مراد ہوتا ہے نہ کہ آنکھوں کا۔ اس وجہ سے ہم نے ’’معلوم ہو جائے‘‘ ترجمہ کیا ہے دیکھنا نہیں کیا۔
عربی میں رُءُ وْ س کا لفظ جمع آیا ہے مگر اردو میں اس موقعہ پر مفرد استعمال کرتے ہیں وہی ہم نے کیا ہے۔
عربی میں بعض دفعہ شرط ظاہر کی جاتی ہے اور جزا محذوف کر دی جاتی ہے اس جگہ بھی ایسا ہی ہے اور مراد یہ ہے کہ اگر اس وقت کا نظارہ تیرے ذہن میں آجائے تو تجھے معلوم ہو جائے گا کہ وہ نہایت ہی ذلت اور شرمندگی محسوس کر رہے ہوں گے۔
23:100, 101; 35:38; 39:59.
23:101; 35:38; 39:59.
Commentary:
It has always happened that at the time of the appearance of a Divine Reformer, the people to whom his Message is addressed become divided into two groups: (a) those who accept his Message and follow him, and (b) those who deny and reject his Message and oppose and persecute him. This and the following several verses refer to and describe the condition and attitude of these two groups of men.
b
23:100, 101; 35:38; 39:59.
1
رَاٰی کے بعد جب دو مفعول آئیں تو وہاں دل کا دیکھنا مراد ہوتا ہے نہ کہ آنکھوں کا۔ اس وجہ سے ہم نے ’’معلوم ہو جائے‘‘ ترجمہ کیا ہے دیکھنا نہیں کیا۔
2
عربی میں رُءُ وْ س کا لفظ جمع آیا ہے مگر اردو میں اس موقعہ پر مفرد استعمال کرتے ہیں وہی ہم نے کیا ہے۔
3
عربی میں بعض دفعہ شرط ظاہر کی جاتی ہے اور جزا محذوف کر دی جاتی ہے اس جگہ بھی ایسا ہی ہے اور مراد یہ ہے کہ اگر اس وقت کا نظارہ تیرے ذہن میں آجائے تو تجھے معلوم ہو جائے گا کہ وہ نہایت ہی ذلت اور شرمندگی محسوس کر رہے ہوں گے۔
b
23:101; 35:38; 39:59.
3066A
Commentary:
It has always happened that at the time of the appearance of a Divine Reformer, the people to whom his Message is addressed become divided into two groups: (a) those who accept his Message and follow him, and (b) those who deny and reject his Message and oppose and persecute him. This and the following several verses refer to and describe the condition and attitude of these two groups of men.
b
23:100, 101; 35:38; 39:59.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَن نُّؤْمِنَ بِهَٰذَا ٱلْقُرْءَانِ وَلَا بِٱلَّذِى بَيْنَ يَدَيْهِ ۗ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ ٱلْقَوْلَ يَقُولُ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ لَوْلَآ أَنتُمْ لَكُنَّا مُؤْمِنِينَ
7:39; 14:22; 28:64; 33:68; 40:48.
7:39; 14:22; 28:64; 33:68; 40:48.
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
7:39; 14:22; 28:64; 33:68; 40:48.
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
d
7:39; 14:22; 28:64; 33:68; 40:48.
b
7:39; 14:22; 28:64; 33:68; 40:48.
3156
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
c
7:39; 14:22; 28:64; 33:68; 40:48.
2397
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
وَلَوْ تَرَىٰٓ إِذْ فَزِعُوا۟ فَلَا فَوْتَ وَأُخِذُوا۟ مِن مَّكَانٍ قَرِيبٍ
Commentary:
The words "from a place nearby" may either refer to the battlefield of Badr or to the Fall of Mecca. The verse thus means that disbelievers will realize that they were in the wrong when they would sustain a crushing defeat at Badr or when their great citadel, Mecca, would fall to Muslim arms.
3172
Commentary:
The words "from a place nearby" may either refer to the battlefield of Badr or to the Fall of Mecca. The verse thus means that disbelievers will realize that they were in the wrong when they would sustain a crushing defeat at Badr or when their great citadel, Mecca, would fall to Muslim arms.