لِیَکُوۡنَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "لِیَکُوۡنَ".
وَجٰہِدُوۡا فِی اللّٰہِ حَقَّ جِہَادِہٖ ۚ ہُوَ اجۡتَبٰٮکُمۡ وَمَا جَعَلَ عَلَیۡکُمۡ فِی الدِّیۡنِ مِنۡ حَرَجٍ ۚ مِّلَّۃَ اَبِیۡکُمۡ اِبۡرٰہِیۡمَ ۚ ہُوَ سَمّٰٮکُمُ الۡمُسۡلِمِیۡنَ مِنۡ قَبۡلُ وَفِیۡ ہٰذَا لِیَکُوۡنَ الرَّسُوۡلُ شَہِیۡدًا عَلَیۡکُمۡ وَتَکُوۡنُوۡا شُہَدَآءَ عَلَی النَّاسِ ۚ فَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ وَاعۡتَصِمُوۡا بِاللّٰہِ ہُوَ مَوۡلٰٮکُمۡ ۖ فَنِعۡمَ الۡمَوۡلٰی وَنِعۡمَ النَّصِیۡرُ
9:41.
2:136; 16:124.
2:144; 16:90.
جِهَاد (Jihad, 圣战) 两种: 1.反对人们邪恶欲望和奢求的圣战; 2.反对真理的敌人的圣战, 包括为自卫而战。前一种圣战可称之为安拉而圣战; 后一种圣战可称之为在安拉道上的圣战。神圣的先知已经把前一种圣战定名为较大的圣战, 而后一种则定名为较小的圣战。
ضمیر کی بجائے ترجمہ میں ظاہر اسم استعمال کیا گیا ہے۔
9:41.
2:136; 16:124.
2:144; 16:90.
Jihad is of two kinds: (a) Jihad against one’s evil desires and propensities; and (b) Jihad against the enemies of truth which includes fighting in self-defence. The first kind of Jihad may be termed 'Jihad in Allah' and the latter kind of Jihad, 'Jihad in the way of Allah.' The Holy Prophet has termed the first kind of Jihad as the greater Jihad and the latter kind of Jihad as the smaller Jihad.
The words, 'He has named you Muslims both before, and in this Book,' refer to Isaiah’s prophecy: 'And thou shalt be called by a new name which the mouth of the Lord shall name… (Isa. 62:2 & 65: 15).
The allusion in the words 'and in this Book' is to Abraham’s prayer quoted in the Qur’an, viz. 'Our Lord make us "Muslims" to Thee and make our offspring a people submissive to Thee' (2:129).
9:41.
2:136; 16:124.
2:144; 16:90.
Important Words:
جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).
Commentary:
The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.
Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.
The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.
The words, "He named you Muslims before," refer to the following prophecy of the Bible:
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).
The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.
But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.
The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith
المسلم من سلم المسلمون من یدہ و لسانه
i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.
c
9:41.
d
2:136; 16:124.
e
2:144; 16:90.
878
جِهَاد (Jihad, 圣战) 两种: 1.反对人们邪恶欲望和奢求的圣战; 2.反对真理的敌人的圣战, 包括为自卫而战。前一种圣战可称之为安拉而圣战; 后一种圣战可称之为在安拉道上的圣战。神圣的先知已经把前一种圣战定名为较大的圣战, 而后一种则定名为较小的圣战。
1
ضمیر کی بجائے ترجمہ میں ظاہر اسم استعمال کیا گیا ہے۔
a
9:41.
b
2:136; 16:124.
c
2:144; 16:90.
2507
Important Words:
جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).
Commentary:
The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.
Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.
The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.
The words, "He named you Muslims before," refer to the following prophecy of the Bible:
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).
The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.
But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.
The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith
المسلم من سلم المسلمون من یدہ و لسانه
i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.
c
9:41.
d
2:136; 16:124.
e
2:144; 16:90.
1976
Jihad is of two kinds: (a) Jihad against one’s evil desires and propensities; and (b) Jihad against the enemies of truth which includes fighting in self-defence. The first kind of Jihad may be termed 'Jihad in Allah' and the latter kind of Jihad, 'Jihad in the way of Allah.' The Holy Prophet has termed the first kind of Jihad as the greater Jihad and the latter kind of Jihad as the smaller Jihad.
1977
The words, 'He has named you Muslims both before, and in this Book,' refer to Isaiah’s prophecy: 'And thou shalt be called by a new name which the mouth of the Lord shall name… (Isa. 62:2 & 65: 15).
1977A
The allusion in the words 'and in this Book' is to Abraham’s prayer quoted in the Qur’an, viz. 'Our Lord make us "Muslims" to Thee and make our offspring a people submissive to Thee' (2:129).
تَبَارَکَ الَّذِیۡ نَزَّلَ الۡفُرۡقَانَ عَلٰی عَبۡدِہٖ لِیَکُوۡنَ لِلۡعٰلَمِیۡنَ نَذِیۡرًا
تَبَارَكَ (Tabaraka) 这个单词的意思是,高度地被提升的; 远离一切不净、杂质、瑕疵, 以及一切贬抑的事物; 具有丰富美好的事物的 (6:156和21:51)。«古兰经» 具有这个单词所含的一切素质和特性。它不仅完美无瑕, 而且具备这部给全人类的最后经典所应该具备的所有可以想像得到的绝佳素质, 而且还充分地具备着。
فُرْقَانْ (Furqan) 的意思是, 能区别正确和错误的某一事物; 一项论据、一项证据或一项根据, 因为一项论据或证据可以用来区别正误。它也意指早晨或破晓, 因为破晓能看出昼夜之分。«古兰经» 是杰出的辨明正误的依据。«古兰经» 不同于其他天经并且确实比所有其他天经都优越、在多种多样和为数极多的优美高超性之中, 有两个方面尤为突出: (1) 所有经中的叙述或声称都有坚实的证明和论据; (2) 这部天经能辨明真伪, 即如昼之区别于夜般。
یعنی وہ تعلیم جو حق اور باطل میں فرق کر دیتی ہے۔
The word Tabaraka means, highly exalted; far removed from every defect, impurity, imperfection, and everything derogatory; possessing abundant good (6:156 & 21:51). The Qur’an possesses all the qualities and attributes implicit in this word. It is not only completely free from every defect and imperfection but possesses all the conceivably excellent qualities that the last Divine Law for the whole of mankind should possess, and it possesses them in full measure.
Furqan means something which differentiates between what is true and what is false; an argument, a proof or evidence, because an argument or a proof serves to discriminate between right and wrong. It also signifies morning or dawn, because dawn distinguishes the day from the night. The Qur’an is Furqan par excellence. Among the multifarious and multitudinous beauties and excellences that distinguish it from other revealed Books and which establish its superiority over them all, two stand out most markedly, viz. (i) it makes no statement or claim in support of which it does not give sound and solid proofs and arguments, and (ii) it makes the truth so distinguishable from falsehood as day is from night.
Commentary:
The word تبارک means, highly exalted, far removed from every defect, impurity, imperfection, or from everything derogatory, and possessing abundant good (6:156 & 24:36). This attribute has been very appropriately used in connection with the revelation of the Quran as it possesses all the qualities and attributes implicit in this word. The Quran is not only completely free from every defect and imperfection but possesses all the conceivable excellent qualities that the last Divine Law for the whole of mankind must possess and it possesses these qualities in an abundant measure.
The word فرقان (Discrimination) is applied to something which differentiates between what is true and what is false. It also means an argument, a proof, or evidence, because an argument or a proof also serves to discriminate between right and wrong. The word also means, morning or dawn, because dawn distinguishes the day from night. It also means, aid or support, because a person who receives help and support from another person becomes marked from him against whom help is sought to be given. See also 2:54. The Quran has been called "The Discrimination" in the verse under comment because it possesses all the various qualities and attributes which flow from the root فرق from which the word فرقان has been derived. Among the multifarious and multitudinous beauties and excellences that distinguish the Quran from other revealed books and which establish its superiority over them all, two stand out most marked, viz. it makes no statement or claim in support of which it does not bring forward sound and solid proofs and arguments, and it makes truth so distinguishable from falsehood as day is from night. The Quran has been called فرقان in the verse under comment while, in the preceding chapter, Divine revelation had been compared to نور (light) because the functions of both فرقان and نور are the same. Both mark out truth from falsehood. The Quran is both نور (Light) and فرقان (Discrimination) because it possesses this quality in an abundant measure and among all Divinely revealed Scriptures it stands unique in making this claim and such a claim is also quite natural on its part as it is humanity’s sole guide till the end of time.
In understanding the subject of لیکون, it may be either God or the Holy Prophet or the Quran, and thus the expression لیکون للعالمین نذیرا may mean that God or the Holy Prophet or the Quran may be a Warner to all the worlds.
916
تَبَارَكَ (Tabaraka) 这个单词的意思是,高度地被提升的; 远离一切不净、杂质、瑕疵, 以及一切贬抑的事物; 具有丰富美好的事物的 (6:156和21:51)。«古兰经» 具有这个单词所含的一切素质和特性。它不仅完美无瑕, 而且具备这部给全人类的最后经典所应该具备的所有可以想像得到的绝佳素质, 而且还充分地具备着。
917
فُرْقَانْ (Furqan) 的意思是, 能区别正确和错误的某一事物; 一项论据、一项证据或一项根据, 因为一项论据或证据可以用来区别正误。它也意指早晨或破晓, 因为破晓能看出昼夜之分。«古兰经» 是杰出的辨明正误的依据。«古兰经» 不同于其他天经并且确实比所有其他天经都优越、在多种多样和为数极多的优美高超性之中, 有两个方面尤为突出: (1) 所有经中的叙述或声称都有坚实的证明和论据; (2) 这部天经能辨明真伪, 即如昼之区别于夜般。
1
یعنی وہ تعلیم جو حق اور باطل میں فرق کر دیتی ہے۔
2641
Commentary:
The word تبارک means, highly exalted, far removed from every defect, impurity, imperfection, or from everything derogatory, and possessing abundant good (6:156 & 24:36). This attribute has been very appropriately used in connection with the revelation of the Quran as it possesses all the qualities and attributes implicit in this word. The Quran is not only completely free from every defect and imperfection but possesses all the conceivable excellent qualities that the last Divine Law for the whole of mankind must possess and it possesses these qualities in an abundant measure.
The word فرقان (Discrimination) is applied to something which differentiates between what is true and what is false. It also means an argument, a proof, or evidence, because an argument or a proof also serves to discriminate between right and wrong. The word also means, morning or dawn, because dawn distinguishes the day from night. It also means, aid or support, because a person who receives help and support from another person becomes marked from him against whom help is sought to be given. See also 2:54. The Quran has been called "The Discrimination" in the verse under comment because it possesses all the various qualities and attributes which flow from the root فرق from which the word فرقان has been derived. Among the multifarious and multitudinous beauties and excellences that distinguish the Quran from other revealed books and which establish its superiority over them all, two stand out most marked, viz. it makes no statement or claim in support of which it does not bring forward sound and solid proofs and arguments, and it makes truth so distinguishable from falsehood as day is from night. The Quran has been called فرقان in the verse under comment while, in the preceding chapter, Divine revelation had been compared to نور (light) because the functions of both فرقان and نور are the same. Both mark out truth from falsehood. The Quran is both نور (Light) and فرقان (Discrimination) because it possesses this quality in an abundant measure and among all Divinely revealed Scriptures it stands unique in making this claim and such a claim is also quite natural on its part as it is humanity’s sole guide till the end of time.
In understanding the subject of لیکون, it may be either God or the Holy Prophet or the Quran, and thus the expression لیکون للعالمین نذیرا may mean that God or the Holy Prophet or the Quran may be a Warner to all the worlds.
2062
The word Tabaraka means, highly exalted; far removed from every defect, impurity, imperfection, and everything derogatory; possessing abundant good (6:156 & 21:51). The Qur’an possesses all the qualities and attributes implicit in this word. It is not only completely free from every defect and imperfection but possesses all the conceivably excellent qualities that the last Divine Law for the whole of mankind should possess, and it possesses them in full measure.
2063
Furqan means something which differentiates between what is true and what is false; an argument, a proof or evidence, because an argument or a proof serves to discriminate between right and wrong. It also signifies morning or dawn, because dawn distinguishes the day from the night. The Qur’an is Furqan par excellence. Among the multifarious and multitudinous beauties and excellences that distinguish it from other revealed Books and which establish its superiority over them all, two stand out most markedly, viz. (i) it makes no statement or claim in support of which it does not give sound and solid proofs and arguments, and (ii) it makes the truth so distinguishable from falsehood as day is from night.
فَالۡتَقَطَہٗۤ اٰلُ فِرۡعَوۡنَ لِیَکُوۡنَ لَہُمۡ عَدُوًّا وَّحَزَنًا ۗ اِنَّ فِرۡعَوۡنَ وَہٰمٰنَ وَجُنُوۡدَہُمَا کَانُوۡا خٰطِئِیۡنَ
20:40.
ل کے معنے کبھی کبھی نتیجہ کے ہوتے ہیں اور اسے لامِ عاقبت کہتے ہیں۔
کہتے ہیں کہ ہامان‘ فرعون کے درباریوں میں سے تھا۔ پس لشکر کو اس کی منزلت کی وجہ سے اس کی طرف منسوب کیا ہے یا ممکن ہے کہ وہ کمانڈر انچیف ہو۔
20:40.
The particle lam in Liyakuna (so that he became) is called Lam-e-‘Aqibah and denotes result and consequence.
20:40.
Important Words:
التقطه (picked him up) is derived from لقط which means, he picked it up, took it up from the ground. التقط الشیء means, he picked up the thing; he stumbled upon it unexpectedly without seeking it. لقیته التقاطا means, I met him unexpectedly (Lane & Aqrab).
The particle ل in لیکون (that he might become) is called لام العاقبة and denotes result and consequence, as in the well-known Arabic couplet:
لدو اللموت وابنوا للخراب
فکلکم یسیر الی تباب
i.e. bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the first part of the verse would mean, "And the family of Pharaoh picked him up with the result that ultimately he became an enemy and a source of great grief and sorrow for them."
c
20:40.
1
ل کے معنے کبھی کبھی نتیجہ کے ہوتے ہیں اور اسے لامِ عاقبت کہتے ہیں۔
2
کہتے ہیں کہ ہامان‘ فرعون کے درباریوں میں سے تھا۔ پس لشکر کو اس کی منزلت کی وجہ سے اس کی طرف منسوب کیا ہے یا ممکن ہے کہ وہ کمانڈر انچیف ہو۔
a
20:40.
2883
Important Words:
التقطه (picked him up) is derived from لقط which means, he picked it up, took it up from the ground. التقط الشیء means, he picked up the thing; he stumbled upon it unexpectedly without seeking it. لقیته التقاطا means, I met him unexpectedly (Lane & Aqrab).
The particle ل in لیکون (that he might become) is called لام العاقبة and denotes result and consequence, as in the well-known Arabic couplet:
لدو اللموت وابنوا للخراب
فکلکم یسیر الی تباب
i.e. bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the first part of the verse would mean, "And the family of Pharaoh picked him up with the result that ultimately he became an enemy and a source of great grief and sorrow for them."
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The particle lam in Liyakuna (so that he became) is called Lam-e-‘Aqibah and denotes result and consequence.