ذِكْرٌ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "ذِكْرٌ".
أَوَعَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ وَلِتَتَّقُوا۟ وَلَعَلَّكُمْ تُرْحَمُونَ
7:70; 10:3; 38:5; 50:3.
7:70; 10:3; 38:5; 50:3.
7:70; 10:3; 38:5; 50:3.
Commentary:
The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that Divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a Divine Message can be conferred upon an ordinary person from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb), Who is not only their Creator but Who also nourishes them and looks after their physical and spiritual needs, and Who, by sending down a new revelation, has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that Divine revelation should come to a man from among them. Do they think that they have become so degraded that none of them could become the recipient of Divine revelation?
e
7:70; 10:3; 38:5; 50:3.
c
7:70; 10:3; 38:5; 50:3.
962
Commentary:
The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that Divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a Divine Message can be conferred upon an ordinary person from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb), Who is not only their Creator but Who also nourishes them and looks after their physical and spiritual needs, and Who, by sending down a new revelation, has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that Divine revelation should come to a man from among them. Do they think that they have become so degraded that none of them could become the recipient of Divine revelation?
c
7:70; 10:3; 38:5; 50:3.
أَوَعَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ ۚ وَٱذْكُرُوٓا۟ إِذْ جَعَلَكُمْ خُلَفَآءَ مِنۢ بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِى ٱلْخَلْقِ بَصْۜطَةً ۖ فَٱذْكُرُوٓا۟ ءَالَآءَ ٱللَّهِ لَعَلَّكُمْ تُفْلِحُونَ
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
The Adites were a very prosperous and powerful people.
The words also mean that He increased your posterity.
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
f
7:64; 10:3; 38:5; 50:3.
g
6:166; 7:75, 130; 10:15.
504
阿德人过去是非常繁荣强盛的民族。
1
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
a
7:64; 10:3; 38:5; 50:3.
b
6:166; 7:75, 130; 10:15.
968
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
e
7:64; 10:3; 38:5; 50:3.
f
6:166; 7:75, 130; 10:15.
997
The Adites were a very prosperous and powerful people.
997A
The words also mean that He increased your posterity.
وَمَا تَسْـَٔلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
38:88; 81:28.
38:88; 81:28.
38:88; 81:28.
Important Words:
ذکر (honour) means, remembrance; praise or eulogy; eminence or honour, etc. (Lane). See also 2:153.
Commentary:
The word ذکر having been used here in the sense of eminence and honour, the verse asks, why the people should take umbrage at the promises of greatness and glory given to the Holy Prophet, when, if they accept him, they are to share those blessings with him; and why, like the brothers of Joseph, should they think that the Holy Prophet’s greatness would mean their own downfall? The verse thus implies another resemblance of the Holy Prophet with Joseph, inasmuch as his people came to inherit power and glory through him, just as Joseph’s brothers became honoured and respected through him.
e
38:88; 81:28.
b
38:88; 81:28.
1604
Important Words:
ذکر (honour) means, remembrance; praise or eulogy; eminence or honour, etc. (Lane). See also 2:153.
Commentary:
The word ذکر having been used here in the sense of eminence and honour, the verse asks, why the people should take umbrage at the promises of greatness and glory given to the Holy Prophet, when, if they accept him, they are to share those blessings with him; and why, like the brothers of Joseph, should they think that the Holy Prophet’s greatness would mean their own downfall? The verse thus implies another resemblance of the Holy Prophet with Joseph, inasmuch as his people came to inherit power and glory through him, just as Joseph’s brothers became honoured and respected through him.
c
38:88; 81:28.
وَهَٰذَا ذِكْرٌ مُّبَارَكٌ أَنزَلْنَٰهُ ۚ أَفَأَنتُمْ لَهُۥ مُنكِرُونَ
مُبَارَكْ (Mubarak) 这个单词有以下这些意义: 坚定性; 稳固性;延续性; 充满善良; 提升和收集等等 (Lane)。这是专门用於表示 «古兰经» 性质的一个称号 (6:93), 这个称号包含着它显著的特点。由于 «古兰经» 是 مُبَارَكْ, 它包含着一本天经应有的一切美好的素质。它丰富地含有一切美好的特性, 而且其美好的程序超过所有其他的经典。
قرآن مجید میں مُبَارَکٌ کا لفظ ہے جو بِرْکَۃٌ (یعنی جوہڑ) سے نکلا ہے اس لئے ہم نے ’’بہہ کر آگئی ہیں‘‘ ترجمہ کیا ہے (مفردات)
The word Mubarak possesses the sense of firmness; steadiness; continuity; abundance of good; exaltation and collection, etc. (Lane). It is an epithet exclusively reserved for the Qur’an (6:93), and in this title lies its outstanding distinction. Being Mubarak the Qur’an combines in itself all good qualities that a heavenly Scripture should possess. There is no good which it does not possess in abundance and in which it does not excel all other Scriptures.
Important Words:
مبارك (blessed) is past part. from بارك which is again derived from برك which means, he or it was or became firm, steady; continued or stayed in a place; it (the night) was or became long or protracted. بارك علیه means he kept or applied himself constantly or perseveringly to it. اللھم بارك علی محمد means, O God! continue or perpetuate Thou to Muhammad the honour and eminence which Thou hast given him. بارك اللّٰه علیك او فیك means, may God bless thee continuously. بارك اللّٰه means, God is abundant in good or He exceeds everything and He is exalted above all things. ابترکت السماء means, the sky rained continually or incessantly or vehemently. برکة (birkatun) means, a pool; a pond; a place where water remains and collects.) برکة(barakatun) means, good; increase; abundance; abundant in continual good (Lane). See also 6:93.
Commentary:
In view of the different meanings of the root word برك the word مبارك possesses the sense of firmness, steadiness, continuity, abundance of good, exaltation and collection, etc. It is an epithet exclusively enjoyed by the Quran (6:93). No other Divine Scripture has been given this title. Even in other titles which the Quran possesses in common with other Divine Scriptures it exceeds them in degree, but Mubarak is its exclusive title and in this title lies its outstanding distinction. Being Mubarak, the Quran combines in itself all kinds of excellences. It is full of blessings which will continue to be bestowed upon its followers and which never decrease or diminish. There is no good which it does not possess in abundance and in which it does not excel other Holy Scriptures. Mankind will continue to benefit from its teaching till the end of time. This is not the case with other Scriptures. They are defunct. All life has departed from them. The very languages in which they were revealed are dead. But the Quran is a living Book. It shall live so long as mankind lasts and will continue to give light to a world groping in darkness.
841
مُبَارَكْ (Mubarak) 这个单词有以下这些意义: 坚定性; 稳固性;延续性; 充满善良; 提升和收集等等 (Lane)。这是专门用於表示 «古兰经» 性质的一个称号 (6:93), 这个称号包含着它显著的特点。由于 «古兰经» 是 مُبَارَكْ, 它包含着一本天经应有的一切美好的素质。它丰富地含有一切美好的特性, 而且其美好的程序超过所有其他的经典。
1
قرآن مجید میں مُبَارَکٌ کا لفظ ہے جو بِرْکَۃٌ (یعنی جوہڑ) سے نکلا ہے اس لئے ہم نے ’’بہہ کر آگئی ہیں‘‘ ترجمہ کیا ہے (مفردات)
2391
Important Words:
مبارك (blessed) is past part. from بارك which is again derived from برك which means, he or it was or became firm, steady; continued or stayed in a place; it (the night) was or became long or protracted. بارك علیه means he kept or applied himself constantly or perseveringly to it. اللھم بارك علی محمد means, O God! continue or perpetuate Thou to Muhammad the honour and eminence which Thou hast given him. بارك اللّٰه علیك او فیك means, may God bless thee continuously. بارك اللّٰه means, God is abundant in good or He exceeds everything and He is exalted above all things. ابترکت السماء means, the sky rained continually or incessantly or vehemently. برکة (birkatun) means, a pool; a pond; a place where water remains and collects.) برکة(barakatun) means, good; increase; abundance; abundant in continual good (Lane). See also 6:93.
Commentary:
In view of the different meanings of the root word برك the word مبارك possesses the sense of firmness, steadiness, continuity, abundance of good, exaltation and collection, etc. It is an epithet exclusively enjoyed by the Quran (6:93). No other Divine Scripture has been given this title. Even in other titles which the Quran possesses in common with other Divine Scriptures it exceeds them in degree, but Mubarak is its exclusive title and in this title lies its outstanding distinction. Being Mubarak, the Quran combines in itself all kinds of excellences. It is full of blessings which will continue to be bestowed upon its followers and which never decrease or diminish. There is no good which it does not possess in abundance and in which it does not excel other Holy Scriptures. Mankind will continue to benefit from its teaching till the end of time. This is not the case with other Scriptures. They are defunct. All life has departed from them. The very languages in which they were revealed are dead. But the Quran is a living Book. It shall live so long as mankind lasts and will continue to give light to a world groping in darkness.
1894
The word Mubarak possesses the sense of firmness; steadiness; continuity; abundance of good; exaltation and collection, etc. (Lane). It is an epithet exclusively reserved for the Qur’an (6:93), and in this title lies its outstanding distinction. Being Mubarak the Qur’an combines in itself all good qualities that a heavenly Scripture should possess. There is no good which it does not possess in abundance and in which it does not excel all other Scriptures.
وَمَا عَلَّمْنَٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ
15:10; 65:11.
15:10; 65:11.
It is inconsistent with the dignity of a Divine Prophet that he should be a poet, because poets are generally given to idle dreaming and making castles in the air. Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers, but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet.
15:10; 65:11.
Commentary:
The verse purports to say that the fact that God has intended that a nation, the Arabs, who so far had been very low in the scale of humanity should now rise to the heights of power and glory is no idle dream, no poetry. A Prophet of God, a Divine Messenger, who shall lead them to spiritual and material grand-eur, has arisen among them. It is inconsistent with the dignity of this great Prophet to be a poet, because whereas poets are generally given to idle dreaming and making castles in the air, the Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet. The pronoun ہ in له can also apply to the Quran.
b
15:10; 65:11.
b
15:10; 65:11.
3259
Commentary:
The verse purports to say that the fact that God has intended that a nation, the Arabs, who so far had been very low in the scale of humanity should now rise to the heights of power and glory is no idle dream, no poetry. A Prophet of God, a Divine Messenger, who shall lead them to spiritual and material grand-eur, has arisen among them. It is inconsistent with the dignity of this great Prophet to be a poet, because whereas poets are generally given to idle dreaming and making castles in the air, the Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet. The pronoun ہ in له can also apply to the Quran.
b
15:10; 65:11.
2460
It is inconsistent with the dignity of a Divine Prophet that he should be a poet, because poets are generally given to idle dreaming and making castles in the air. Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers, but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet.
هَٰذَا ذِكْرٌ ۚ وَإِنَّ لِلْمُتَّقِينَ لَحُسْنَ مَـَٔابٍ
إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
12:105; 81:28.
b
12:105; 81:28.
وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
پھر ایسی کتاب کا لانے والا مجنون کس طرح ہو سکتا ہے۔
Commentary:
See the preceding verse.
2
پھر ایسی کتاب کا لانے والا مجنون کس طرح ہو سکتا ہے۔
4339
Commentary:
See the preceding verse.
إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
12:105; 38:88.
12:105; 38:88.
b
12:105; 38:88.
b
12:105; 38:88.
4612
Commentary:
The verse purports to say that the Quran is a safe guidance for men of all temperaments, dispositions, aptitudes, and of every age, clime and status, if only they are honest seekers after truth.
e
12:105; 38:88.