شَٰهِدِينَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "شَٰهِدِينَ".
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا۟ مَسَٰجِدَ ٱللَّهِ شَٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلْكُفْرِ ۚ أُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ وَفِى ٱلنَّارِ هُمْ خَٰلِدُونَ
The verse relates to idolatrous pilgrims and serves as an introduction to the announcement contained in 9:28 below. No idolater was, henceforth, to be allowed to approach the Ka‘bah, as announced by ‘Ali to the pilgrims assembled at Mecca on the occasion of the Greater Pilgrimage in the year 9 A.H. The verse gives the reason for that prohibition. The Ka‘bah being the Temple dedicated to the worship of the One God, idolaters had nothing to do with it. They were declared enemies of God’s Unity and stood condemned by their own confession.
Commentary:
This verse relates to idolatrous pilgrims and serves as an introduction to the announcement contained in 9:28 below. No idolater was henceforth to be allowed to approach the Ka‘bah, as announced by ‘Ali to the pilgrims assembled at Mecca on the occasion of the Greater Pilgrimage of the year 9 AH (see note on 9:3 above). The verse under comment gives the reason for that prohibition. The Ka‘bah being a temple dedicated to the worship of the One God, idolaters had nothing to do with it. They were declared enemies of God’s Unity who bore witness to their own idolatrous beliefs and thus stood condemned by their own confession. Moreover, while performing the Pilgrimage, idolaters, instead of declaring God’s Oneness, attributed co-partners to Him, for it is on record that, while reciting the prescribed formula: "Here I am, O my Lord, here I am; Thou hast no co-partner" they used to add the words "except him whom Thou hast Thyself made Thy co-partner." The words, while they bear witness against themselves to disbelief, beside being general in their significance, may also refer to this practice of idolaters.
1180
Commentary:
This verse relates to idolatrous pilgrims and serves as an introduction to the announcement contained in 9:28 below. No idolater was henceforth to be allowed to approach the Ka‘bah, as announced by ‘Ali to the pilgrims assembled at Mecca on the occasion of the Greater Pilgrimage of the year 9 AH (see note on 9:3 above). The verse under comment gives the reason for that prohibition. The Ka‘bah being a temple dedicated to the worship of the One God, idolaters had nothing to do with it. They were declared enemies of God’s Unity who bore witness to their own idolatrous beliefs and thus stood condemned by their own confession. Moreover, while performing the Pilgrimage, idolaters, instead of declaring God’s Oneness, attributed co-partners to Him, for it is on record that, while reciting the prescribed formula: "Here I am, O my Lord, here I am; Thou hast no co-partner" they used to add the words "except him whom Thou hast Thyself made Thy co-partner." The words, while they bear witness against themselves to disbelief, beside being general in their significance, may also refer to this practice of idolaters.
1168
The verse relates to idolatrous pilgrims and serves as an introduction to the announcement contained in 9:28 below. No idolater was, henceforth, to be allowed to approach the Ka‘bah, as announced by ‘Ali to the pilgrims assembled at Mecca on the occasion of the Greater Pilgrimage in the year 9 A.H. The verse gives the reason for that prohibition. The Ka‘bah being the Temple dedicated to the worship of the One God, idolaters had nothing to do with it. They were declared enemies of God’s Unity and stood condemned by their own confession.
وَدَاوُۥدَ وَسُلَيْمَٰنَ إِذْ يَحْكُمَانِ فِى ٱلْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ ٱلْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَٰهِدِينَ
یعنی ہمسایہ قوم کے ڈاکوؤں وغیرہ نے ان کے ملک کو نقصان پہنچایا تھا۔ یہاں غَنَمٌ کا لفظ ہے جس کے معنے مفسر بکریاں کرتے ہیں۔ لیکن درحقیقت غَنَمُ الْقَوْمِ سے مراد ہمسایہ قوم کے عوام ہیں۔ جو سلیمانؑ اور داؤدؑ کے ملک کے لوگوں کو نقصان پہنچاتے تھے۔ اردو میں بھی قوم کے عوام کو بھیڑ بکری کہتے ہیں۔
In order to add to the beauty of expression, use has been made of metaphorical language in this and the following few verses. Al-Harth may signify Solomon’s country and the words Ghanamul-Qaum may represent those wild and predatory neighbouring tribes who raided Solomon’s country. The reference is to the policy which David and Solomon adopted to repel and defeat the depredations of those savage tribes. David was a great warrior and as such was in favour of adopting a strong policy. Solomon, however, wished to pursue a milder policy and to win over those tribes by entering into treaties of friendship with them.
Important Words:
حرث (crop) is infinitive noun from حرث (haratha) which means, he ploughed or tilled the soil; he sowed seeds or planted plants in it. حرث means, a tilth or a piece of land ploughed for sowing or land actually sown with some crop; land under crop; crop or produce of land (Lane & Aqrab). See also 2:206.
نفشت (strayed therein) is derived from نفش . They say نفش القطن i.e. he corded the cotton.نفشت الغنم means, the sheep pastured at night without a shepherd. نفش الراعی الابل means, the shepherd left the camel at night that it may pasture (Aqrab).
Commentary:
In order to add to the beauty of expression use has been made of metaphorical language in this and the following few verses. الحرث in this verse may signify Solomon’s country and the words غنم القوم may be taken as standing for those wild and predatory neighbouring tribes who raided Solomon’s country. The reference is to the policy which David and Solomon adopted to repel and defeat the depredations of these savage tribes. David was a great warrior and as such was in favour of adopting a strong policy. Solomon, however, wished to pursue a milder policy and to win over these tribes by entering into treaties of friendship with them. Taken literally the verse would signify that even very ordinary people had ready access and could submit their cases to these great Prophets of God who were very powerful rulers. See also 6:85; 34:11-14 & 38:18-21.
The verse may also signify that when a nation rises to power and prosperity, ambitious persons, in order to win power and influence, seek to weaken the hands of the constituted authority by creating dissensions and discord. The expression غنم القوم i.e. "persons of beastly nature" may refer to such people.
2
یعنی ہمسایہ قوم کے ڈاکوؤں وغیرہ نے ان کے ملک کو نقصان پہنچایا تھا۔ یہاں غَنَمٌ کا لفظ ہے جس کے معنے مفسر بکریاں کرتے ہیں۔ لیکن درحقیقت غَنَمُ الْقَوْمِ سے مراد ہمسایہ قوم کے عوام ہیں۔ جو سلیمانؑ اور داؤدؑ کے ملک کے لوگوں کو نقصان پہنچاتے تھے۔ اردو میں بھی قوم کے عوام کو بھیڑ بکری کہتے ہیں۔
2409
Important Words:
حرث (crop) is infinitive noun from حرث (haratha) which means, he ploughed or tilled the soil; he sowed seeds or planted plants in it. حرث means, a tilth or a piece of land ploughed for sowing or land actually sown with some crop; land under crop; crop or produce of land (Lane & Aqrab). See also 2:206.
نفشت (strayed therein) is derived from نفش . They say نفش القطن i.e. he corded the cotton.نفشت الغنم means, the sheep pastured at night without a shepherd. نفش الراعی الابل means, the shepherd left the camel at night that it may pasture (Aqrab).
Commentary:
In order to add to the beauty of expression use has been made of metaphorical language in this and the following few verses. الحرث in this verse may signify Solomon’s country and the words غنم القوم may be taken as standing for those wild and predatory neighbouring tribes who raided Solomon’s country. The reference is to the policy which David and Solomon adopted to repel and defeat the depredations of these savage tribes. David was a great warrior and as such was in favour of adopting a strong policy. Solomon, however, wished to pursue a milder policy and to win over these tribes by entering into treaties of friendship with them. Taken literally the verse would signify that even very ordinary people had ready access and could submit their cases to these great Prophets of God who were very powerful rulers. See also 6:85; 34:11-14 & 38:18-21.
The verse may also signify that when a nation rises to power and prosperity, ambitious persons, in order to win power and influence, seek to weaken the hands of the constituted authority by creating dissensions and discord. The expression غنم القوم i.e. "persons of beastly nature" may refer to such people.
1905
In order to add to the beauty of expression, use has been made of metaphorical language in this and the following few verses. Al-Harth may signify Solomon’s country and the words Ghanamul-Qaum may represent those wild and predatory neighbouring tribes who raided Solomon’s country. The reference is to the policy which David and Solomon adopted to repel and defeat the depredations of those savage tribes. David was a great warrior and as such was in favour of adopting a strong policy. Solomon, however, wished to pursue a milder policy and to win over those tribes by entering into treaties of friendship with them.