وَاِنَّہُمۡ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "وَاِنَّہُمۡ".
بَلۡ بَدَا لَہُمۡ مَّا کَانُوۡا یُخۡفُوۡنَ مِنۡ قَبۡلُ ۖ وَلَوۡ رُدُّوۡا لَعَادُوۡا لِمَا نُہُوۡا عَنۡہُ وَاِنَّہُمۡ لَکٰذِبُوۡنَ
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
4
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
776
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
839
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
یٰۤاِبۡرٰہِیۡمُ اَعۡرِضۡ عَنۡ ہٰذَاۤ ۖ اِنَّہٗ قَدۡ جَآءَ اَمۡرُ رَبِّکَ ۖ وَاِنَّہُمۡ اٰتِیۡہِمۡ عَذَابٌ غَیۡرُ مَرۡدُوۡدٍ
Commentary:
The tone of the Divine reply shows God’s great regard for Abraham. Instead of directly rejecting his request, God lovingly asks him to let the matter go, for His decree has already come to pass and the punishment could not now be averted.
1457
Commentary:
The tone of the Divine reply shows God’s great regard for Abraham. Instead of directly rejecting his request, God lovingly asks him to let the matter go, for His decree has already come to pass and the punishment could not now be averted.
وَلَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ فَاخۡتُلِفَ فِیۡہِ ۚ وَلَوۡلَا کَلِمَۃٌ سَبَقَتۡ مِنۡ رَّبِّکَ لَقُضِیَ بَیۡنَہُمۡ ۚ وَاِنَّہُمۡ لَفِیۡ شَکٍّ مِّنۡہُ مُرِیۡبٍ
41:46.
So serious was the guilt of men that if there had not been a decree preordained that mankind had been created for spiritual progress and that eventually they would become the object of Divine mercy (7:157; 11:120; 51:57), they would have been destroyed long ago.
41:46.
Commentary:
Towards the end of the Surah the Quran reverts to the theme with which it began and declares that God continued to send down His word in the ages so that people might benefit by it but they always failed to do so. God gave a book to Moses and that book spoke of another book (i.e. the Quran) which was to be revealed later, but people raised doubts about it and did not pause to think that their attitude would produce grave results.
The words, Surely the matter would have been decided between them long before, mean that so serious was their guilt that if there had not been a decree pre-ordained, that mankind had been created for spiritual progress by becoming the object of Divine mercy (7:157; 11:120; 51:57), they would have long been destroyed.
a
41:46.
628
人们的罪过是如此地深重, 因此, 如果没有一种命令预先告诉他们: 人类是为了精神进步而被创造出来, 但最终他们将成为安拉仁慈的对象 (7:157; 11:120; 51:57) 的话, 那么, 他们早已被毁灭了。
a
41:46.
1491
Commentary:
Towards the end of the Surah the Quran reverts to the theme with which it began and declares that God continued to send down His word in the ages so that people might benefit by it but they always failed to do so. God gave a book to Moses and that book spoke of another book (i.e. the Quran) which was to be revealed later, but people raised doubts about it and did not pause to think that their attitude would produce grave results.
The words, Surely the matter would have been decided between them long before, mean that so serious was their guilt that if there had not been a decree pre-ordained, that mankind had been created for spiritual progress by becoming the object of Divine mercy (7:157; 11:120; 51:57), they would have long been destroyed.
a
41:46.
1352
So serious was the guilt of men that if there had not been a decree preordained that mankind had been created for spiritual progress and that eventually they would become the object of Divine mercy (7:157; 11:120; 51:57), they would have been destroyed long ago.
بَلۡ اَتَیۡنٰہُمۡ بِالۡحَقِّ وَاِنَّہُمۡ لَکٰذِبُوۡنَ
وَاِنَّہُمۡ لَنَا لَغَآئِظُوۡنَ
The appearance of a Divine Prophet among a people is a sure guarantee of their great and bright future if only they accept his Message and follow his lead. The Prophet gives them a new life and creates in them a new hope and confidence which change their whole outlook on life. After the advent of Moses, Pharaoh must have felt a great change in the Israelites and this must have cut him to the quick.
Important Words:
غائظون (have offended) is the plural of غائظ which is derived from غاظ i.e. he or it affected him with anger, wrath or rage or it angered or enraged him. غیظ means, anger, wrath (Lane).
Commentary:
The appearance of a Divine Prophet among a people is a sure guarantee of their great and bright future if they accept his message and follow his lead. The Prophet gives them a new life and creates in them a new hope and confidence which change their whole outlook on life and their attitude towards their exploiters. After the advent of Moses, Pharaoh must have felt a great change in the Israelites and this must have cut him to the quick.
2741
Important Words:
غائظون (have offended) is the plural of غائظ which is derived from غاظ i.e. he or it affected him with anger, wrath or rage or it angered or enraged him. غیظ means, anger, wrath (Lane).
Commentary:
The appearance of a Divine Prophet among a people is a sure guarantee of their great and bright future if they accept his message and follow his lead. The Prophet gives them a new life and creates in them a new hope and confidence which change their whole outlook on life and their attitude towards their exploiters. After the advent of Moses, Pharaoh must have felt a great change in the Israelites and this must have cut him to the quick.
2115
The appearance of a Divine Prophet among a people is a sure guarantee of their great and bright future if only they accept his Message and follow his lead. The Prophet gives them a new life and creates in them a new hope and confidence which change their whole outlook on life. After the advent of Moses, Pharaoh must have felt a great change in the Israelites and this must have cut him to the quick.
وَلَدَ اللّٰہُ وَاِنَّہُمۡ لَکٰذِبُوۡنَ
وَاِنَّہُمۡ لَیَصُدُّوۡنَہُمۡ عَنِ السَّبِیۡلِ وَیَحۡسَبُوۡنَ اَنَّہُمۡ مُّہۡتَدُوۡنَ
8:35; 16:89.
پہلے شیطان کا لفظ گزرا ہے مگر شیطان چونکہ اسم جنس ہے اس لئے دوسرے حصہ آیت میں اس کی طرف جمع کی ضمیر پھیری گئی ہے۔
8:35; 16:89.
8:35; 16:89; 22:26; 48:26.
Important Words:
یعش (turns away) is derived from عشا یعشو and عشی یعشی. عشا & عشی means, he was or became blind or weak-sighted, he did not see by night or by day. عشا عنه means, he turned away from him. من یعش عن ذکر الرحمن therefore would mean, (1) and he who turns away from the admonition of the Gracious God; (2) and such as is blind to the admonition of the Gracious God; (3) and such as feigns or pretends blindness (Lane & Aqrab).
Commentary:
In the preceding verse it was stated that worldly wealth and material gains are mere trash that turn men away from God. The present verse warns those who turn away from God and are blind to Divine admonition that they would fall a victim to the snares of Satan and would consequently come to grief.
b
8:35; 16:89.
1
پہلے شیطان کا لفظ گزرا ہے مگر شیطان چونکہ اسم جنس ہے اس لئے دوسرے حصہ آیت میں اس کی طرف جمع کی ضمیر پھیری گئی ہے۔
b
8:35; 16:89; 22:26; 48:26.
3665
Important Words:
یعش (turns away) is derived from عشا یعشو and عشی یعشی. عشا & عشی means, he was or became blind or weak-sighted, he did not see by night or by day. عشا عنه means, he turned away from him. من یعش عن ذکر الرحمن therefore would mean, (1) and he who turns away from the admonition of the Gracious God; (2) and such as is blind to the admonition of the Gracious God; (3) and such as feigns or pretends blindness (Lane & Aqrab).
Commentary:
In the preceding verse it was stated that worldly wealth and material gains are mere trash that turn men away from God. The present verse warns those who turn away from God and are blind to Divine admonition that they would fall a victim to the snares of Satan and would consequently come to grief.
b
8:35; 16:89.
وَاِنَّہُمۡ عِنۡدَنَا لَمِنَ الۡمُصۡطَفَیۡنَ الۡاَخۡیَارِ
وَلَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ فَاخۡتُلِفَ فِیۡہِ ۗ وَلَوۡلَا کَلِمَۃٌ سَبَقَتۡ مِنۡ رَّبِّکَ لَقُضِیَ بَیۡنَہُمۡ ۚ وَاِنَّہُمۡ لَفِیۡ شَکٍّ مِّنۡہُ مُرِیۡبٍ
10:20; 11:111; 20:130; 42:15.
10:20; 11:111; 20:130; 42:15.
The reference is to the Divine words, "My mercy encompasses all things" (7:157).
10:20; 11:111; 20:130; 42:15.
Commentary:
The words, the matter would have been decided between them, signify that the guilt of disbelievers was so serious and patent that they would have been destroyed long ago, had it not been for the fact that God had created mankind for spiritual progress and that men might receive His mercy. The Divine punishment is deferred and postponed also because during the interval many of the enemies of truth may have an opportunity to accept the same. See also 7:157 & 11:111, 120.
d
10:20; 11:111; 20:130; 42:15.
b
10:20; 11:111; 20:130; 42:15.
3594
Commentary:
The words, the matter would have been decided between them, signify that the guilt of disbelievers was so serious and patent that they would have been destroyed long ago, had it not been for the fact that God had created mankind for spiritual progress and that men might receive His mercy. The Divine punishment is deferred and postponed also because during the interval many of the enemies of truth may have an opportunity to accept the same. See also 7:157 & 11:111, 120.
a
10:20; 11:111; 20:130; 42:15.
2639A
The reference is to the Divine words, "My mercy encompasses all things" (7:157).
اَلَّذِیۡنَ یُظٰہِرُوۡنَ مِنۡکُمۡ مِّنۡ نِّسَآئِہِمۡ مَّا ہُنَّ اُمَّہٰتِہِمۡ ۖ اِنۡ اُمَّہٰتُہُمۡ اِلَّا الّٰٓئِیۡ وَلَدۡنَہُمۡ ۚ وَاِنَّہُمۡ لَیَقُوۡلُوۡنَ مُنۡکَرًا مِّنَ الۡقَوۡلِ وَزُوۡرًا ۚ وَاِنَّ اللّٰہَ لَعَفُوٌّ غَفُوۡرٌ
سورۂ احزاب میں کہا گیا تھا کہ نبی کی بیویاں مومنوں کی مائیں ہیں۔ اب یہ کہا گیا ہے کہ کوئی اپنی بیوی کو ماں کہہ بیٹھے تو وہ ماں نہیں ہو جاتی۔ اس میں اختلاف نہیں۔ کیونکہ کسی انسان کے کہنے سے کوئی عورت ماں نہیں ہو سکتی۔ لیکن اگر خداتعالیٰ کسی عورت کو ماں قرار دے تو چونکہ حقوق کا قائم کرنے والا وہی ہے اس کے حکم کے ماتحت ایک عورت ماں بن سکتی ہے پھر یہ بھی یاد رکھنا چاہیے کہ یہ منفی حکم ہے کسی کے حقوق کو اس میں تلف نہیں کیا گیا۔ نہ کسی جان پر کوئی زائد حق ڈالے گئے ہیں۔
33:5
Commentary:
Zihar or calling ones wife "mother" has been declared here a heinous sin. For a somewhat detailed note see 33:5.
The words لعفو غفور mean that God in His great mercy has made allowance for man’s weakness and that He is always ready to forgive his lapses, provided he comes to God with a penitent heart and makes amends.
The verse has redeemed a right which through a cruel custom was denied to women and thus has raised them to the status to which they were entitled.
1
سورۂ احزاب میں کہا گیا تھا کہ نبی کی بیویاں مومنوں کی مائیں ہیں۔ اب یہ کہا گیا ہے کہ کوئی اپنی بیوی کو ماں کہہ بیٹھے تو وہ ماں نہیں ہو جاتی۔ اس میں اختلاف نہیں۔ کیونکہ کسی انسان کے کہنے سے کوئی عورت ماں نہیں ہو سکتی۔ لیکن اگر خداتعالیٰ کسی عورت کو ماں قرار دے تو چونکہ حقوق کا قائم کرنے والا وہی ہے اس کے حکم کے ماتحت ایک عورت ماں بن سکتی ہے پھر یہ بھی یاد رکھنا چاہیے کہ یہ منفی حکم ہے کسی کے حقوق کو اس میں تلف نہیں کیا گیا۔ نہ کسی جان پر کوئی زائد حق ڈالے گئے ہیں۔
b
33:5
4173
Commentary:
Zihar or calling ones wife "mother" has been declared here a heinous sin. For a somewhat detailed note see 33:5.
The words لعفو غفور mean that God in His great mercy has made allowance for man’s weakness and that He is always ready to forgive his lapses, provided he comes to God with a penitent heart and makes amends.
The verse has redeemed a right which through a cruel custom was denied to women and thus has raised them to the status to which they were entitled.