لَّكُم
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "لَّكُم".
ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْقِلُونَ
یعنی جس طرح اُن کو مال سپرد کرنے سے پہلے تم اپنے مال کے مالک تھے اور جتنا چاہتے تھے اپنی جان پر خرچ کر سکتے تھے۔ کیا تم اپنے غلاموں کو مال پر اتنا قبضہ بھی دیا کرتے ہو کہ پھر تم ڈرنے لگو کہ معلوم نہیں یہ ہمیں کچھ کھانے کو بھی دیں گے یا نہیں اور تمہارے قبضہ کی کوئی علامت باقی نہ رہتی ہو۔
The verse purports to say that when a master and a slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be regarded as sharing the control of the universe with anybody?
Commentary:
This verse contains a very effective argument against polytheism. It purports to say that when a master and slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be equal to idols of wood and stone and how could He be regarded as sharing the control of the universe with anybody. See also 21:23.
1
یعنی جس طرح اُن کو مال سپرد کرنے سے پہلے تم اپنے مال کے مالک تھے اور جتنا چاہتے تھے اپنی جان پر خرچ کر سکتے تھے۔ کیا تم اپنے غلاموں کو مال پر اتنا قبضہ بھی دیا کرتے ہو کہ پھر تم ڈرنے لگو کہ معلوم نہیں یہ ہمیں کچھ کھانے کو بھی دیں گے یا نہیں اور تمہارے قبضہ کی کوئی علامت باقی نہ رہتی ہو۔
3010
Commentary:
This verse contains a very effective argument against polytheism. It purports to say that when a master and slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be equal to idols of wood and stone and how could He be regarded as sharing the control of the universe with anybody. See also 21:23.
2283
The verse purports to say that when a master and a slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be regarded as sharing the control of the universe with anybody?
وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ٱئْتُونِى بِأَخٍ لَّكُم مِّنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّىٓ أُوفِى ٱلْكَيْلَ وَأَنَا۠ خَيْرُ ٱلْمُنزِلِينَ
雅尔孤布 (雅各) 的十二个儿子。尤素夫和卡雅悯 (Benjamin) 为他的妻子雷切尔 (Rachil) 所生; 其余十个为其他几个妻子所生。
Jacob had twelve sons, two sons––Joseph and Benjamin, from his wife, Rachel, and ten other sons from other wives.
Important Words:
جھزھم (he provided them) and جھازھم (their provision) are both derived from جھز which means, he fitted out, equipped, furnished or supplied (a bride, a traveller, a corps or an army) with requisites. جھاز means, requisites or equipment, etc. It also means, excellent goods that are conveyed to another (Lane).
کیل (measure) is derived from کال. They say کال له الطعام or کاله الطعام i.e. he measured out the food to him. اکتال علیه الطعام means, he measured for himself the food from him. This is why the Arabs say کال المعطی و اکتال الآخذ i.e. for the giver the word used is کال and for him who receives the word used is اکتال . کیل means, a measure with which corn etc., is measured, whether of wood or iron. Sometimes the word کیل is used in the sense of weighing also, as they say کال الدراھم i.e. he weighed the dirhams (Aqrab & Taj).
Commentary:
According to the Bible, Joseph said to his brethren, "And bring your youngest brother unto me; then shall I know that ye are no spies" (Gen. 42:34). This shows that Joseph declared his brothers to be spies and threatened to take action against them. The Quran, on the other hand, represents Joseph as showing kindness to them. It is possible that, from the way in which Joseph put so many searching questions to his brothers regarding their family and parents, they might have themselves thought that he had taken them for spies. Otherwise, a Prophet of God such as Joseph could not condemn them as spies, when he knew they were his brothers. Such a statement on his part would have amounted to a lie. The Bible seems only to have reported what Joseph’s brothers thought and has not described the facts as they actually happened. Joseph could not possibly accuse his brothers of espionage simply because they failed to bring Benjamin with them.
631
雅尔孤布 (雅各) 的十二个儿子。尤素夫和卡雅悯 (Benjamin) 为他的妻子雷切尔 (Rachil) 所生; 其余十个为其他几个妻子所生。
1562
Important Words:
جھزھم (he provided them) and جھازھم (their provision) are both derived from جھز which means, he fitted out, equipped, furnished or supplied (a bride, a traveller, a corps or an army) with requisites. جھاز means, requisites or equipment, etc. It also means, excellent goods that are conveyed to another (Lane).
کیل (measure) is derived from کال. They say کال له الطعام or کاله الطعام i.e. he measured out the food to him. اکتال علیه الطعام means, he measured for himself the food from him. This is why the Arabs say کال المعطی و اکتال الآخذ i.e. for the giver the word used is کال and for him who receives the word used is اکتال . کیل means, a measure with which corn etc., is measured, whether of wood or iron. Sometimes the word کیل is used in the sense of weighing also, as they say کال الدراھم i.e. he weighed the dirhams (Aqrab & Taj).
Commentary:
According to the Bible, Joseph said to his brethren, "And bring your youngest brother unto me; then shall I know that ye are no spies" (Gen. 42:34). This shows that Joseph declared his brothers to be spies and threatened to take action against them. The Quran, on the other hand, represents Joseph as showing kindness to them. It is possible that, from the way in which Joseph put so many searching questions to his brothers regarding their family and parents, they might have themselves thought that he had taken them for spies. Otherwise, a Prophet of God such as Joseph could not condemn them as spies, when he knew they were his brothers. Such a statement on his part would have amounted to a lie. The Bible seems only to have reported what Joseph’s brothers thought and has not described the facts as they actually happened. Joseph could not possibly accuse his brothers of espionage simply because they failed to bring Benjamin with them.
1390A
Jacob had twelve sons, two sons––Joseph and Benjamin, from his wife, Rachel, and ten other sons from other wives.
قُل لَّكُم مِّيعَادُ يَوْمٍ لَّا تَسْتَـْٔخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ
ایک دن سے مراد ایک ہزار سال ہے۔ یعنی اسلام کی ترقی کے پہلے تین سو سال حدیث کے مطابق ملا کر تیرھویں صدی ہجری تک یہ وعدہ چلے گا اور تیسری صدی کے بعد جب ہزار سال پورا ہو جائے گا یعنی اصطلاحاً ایک دن تو اسلام کی ترقی کا زمانہ آجائے گا۔
7:35; 10:50.
The Day of the Battle of Badr or the day mentioned in 32:6 which is stated to be equal to one thousand years after the expiry of which the period of the recognition and acceptance of Islam as a universal Faith will begin.
7:35; 10:50.
Commentary:
If v. 27 above is taken as referring to the Battle of Badr, the word یوم (day) in the present verse would signify 'a year'. The Battle of Badr wasfought in about a year after the Hijrah.
c
7:35; 10:50.
1050
白德尔 (بَدْر, Badr) 战役的那一天或32:6节经文所谈的 “等于一千年的那一天”, 该一天期满后, 伊斯兰教将开始被承认和接受为全世界的宗教。
1
ایک دن سے مراد ایک ہزار سال ہے۔ یعنی اسلام کی ترقی کے پہلے تین سو سال حدیث کے مطابق ملا کر تیرھویں صدی ہجری تک یہ وعدہ چلے گا اور تیسری صدی کے بعد جب ہزار سال پورا ہو جائے گا یعنی اصطلاحاً ایک دن تو اسلام کی ترقی کا زمانہ آجائے گا۔
a
7:35; 10:50.
3155
Commentary:
If v. 27 above is taken as referring to the Battle of Badr, the word یوم (day) in the present verse would signify 'a year'. The Battle of Badr wasfought in about a year after the Hijrah.
b
7:35; 10:50.
2396
The Day of the Battle of Badr or the day mentioned in 32:6 which is stated to be equal to one thousand years after the expiry of which the period of the recognition and acceptance of Islam as a universal Faith will begin.
هُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً ۖ لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ
2:23; 6:100; 13:18; 16:66; 22:64.
2:23; 6:100; 13:18; 16:66; 22:64.
2:23; 6:100; 13:18; 16:66; 22:64
Commentary:
The Arabs were the first addressees of the Quran and in Arabia water is very scarce. So they have been told in this verse that water which is the source of all life and which brings out food and vegetation for them and their cattle is indeed a great gift of God. And, repeating the argument embodied in the preceding verse, the present verse goes on to say that when God has made ample provision for the physical needs of man, He could not have neglected to provide for his spiritual needs. Also that when man very gladly accepts and uses all the physical provisions made for him, why should he decline to make similar use of God’s spiritual gifts?
The expression لکم (for you) in the verse points to the truth that the whole universe has been created for the service of man because he is the acme and end of all creation. So it is really very strange that God should have omitted to fix a great object for man’s creation or should have neglected to provide means for the fulfilment of that object. This subject has been further developed in the next verse.
d
2:23; 6:100; 13:18; 16:66; 22:64.
a
2:23; 6:100; 13:18; 16:66; 22:64
1812
Commentary:
The Arabs were the first addressees of the Quran and in Arabia water is very scarce. So they have been told in this verse that water which is the source of all life and which brings out food and vegetation for them and their cattle is indeed a great gift of God. And, repeating the argument embodied in the preceding verse, the present verse goes on to say that when God has made ample provision for the physical needs of man, He could not have neglected to provide for his spiritual needs. Also that when man very gladly accepts and uses all the physical provisions made for him, why should he decline to make similar use of God’s spiritual gifts?
The expression لکم (for you) in the verse points to the truth that the whole universe has been created for the service of man because he is the acme and end of all creation. So it is really very strange that God should have omitted to fix a great object for man’s creation or should have neglected to provide means for the fulfilment of that object. This subject has been further developed in the next verse.
b
2:23; 6:100; 13:18; 16:66; 22:64.
۞ قُلْ إِنَّمَآ أَعِظُكُم بِوَٰحِدَةٍ ۖ أَن تَقُومُوا۟ لِلَّهِ مَثْنَىٰ وَفُرَٰدَىٰ ثُمَّ تَتَفَكَّرُوا۟ ۚ مَا بِصَاحِبِكُم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ لَّكُم بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ
7:185; 23:71.
7:185; 23:71.
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
a
7:185; 23:71.3168
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
2403
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
إِنَّ ٱلَّذِينَ جَآءُو بِٱلْإِفْكِ عُصْبَةٌ مِّنكُمْ ۚ لَا تَحْسَبُوهُ شَرًّا لَّكُم ۖ بَلْ هُوَ خَيْرٌ لَّكُمْ ۚ لِكُلِّ ٱمْرِئٍ مِّنْهُم مَّا ٱكْتَسَبَ مِنَ ٱلْإِثْمِ ۚ وَٱلَّذِى تَوَلَّىٰ كِبْرَهُۥ مِنْهُمْ لَهُۥ عَذَابٌ عَظِيمٌ
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2600
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2032
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
2033
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.