وَٱجْعَل
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَٱجْعَل".
وَمَا لَكُمْ لَا تُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
یعنی ان کو آزاد کرانے کے لئے جو کافروں کے ظلموں کا شکار ہو رہے ہیں۔
4:99.
The words also mean, what is the matter with you that you fight not.
The verse is a clear proof of the fact that Muslims never started hostilities. They only fought in self-defence in order to protect their religion and save their weaker co-religionists.
4:99.
Commentary:
The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.
c
4:99.
337
这节经文清楚地证明穆斯林决不会发动敌对行动。他们只是为保卫自己的宗教和挽救自己力量较弱的教友而战。
1
یعنی ان کو آزاد کرانے کے لئے جو کافروں کے ظلموں کا شکار ہو رہے ہیں۔
a
4:99.
545
Commentary:
The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.
c
4:99.
632A
The words also mean, what is the matter with you that you fight not.
633
The verse is a clear proof of the fact that Muslims never started hostilities. They only fought in self-defence in order to protect their religion and save their weaker co-religionists.
وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَٰنًا نَّصِيرًا
这节经文中说, 在接受了穆圣的祈祷和恳求之后, 安拉赐给他一个喜讯, 为了实现 “安拉是圣洁的, 他在夜间使他的仆人从禁寺到远寺。” (17:2) 这句话中的那一预言, 要把他带到麦地那。在期待实现这一预言时, 他受命祈祷, 他进入麦地那可以获得双重的幸福, 因此他离开他当时生活的麦加也可以获得双重的幸福。
یہ صِدْقٍ کے لفظ کا ترجمہ ہے جس کے معنے ظاہر و باطن میں نیک بات کے ہوتے ہیں۔ (مفردات راغب)
گو رسول کریم صلی اللہ علیہ وسلم مکہ سے پہلے نکلے اور مدینہ میں بعد میں داخل ہوئے‘ لیکن اللہ تعالیٰ نے پہلے داخل ہونے کا ذکر کیا اور پھر نکلنے کا ذکر کیا۔ داخل ہونے سے مراد مدینہ میں داخل ہونا نہیں بلکہ مکہ کو فتح کرکے دوبارہ مکہ میں داخل ہونا ہے اس طرح اللہ تعالیٰ نے محمد رسول اللہ صلی اللہ علیہ وسلم کو اس صدمہ سے بچا لیا جو مکہ چھوڑنے کی وجہ سے آپ کو ہو سکتا تھا۔ اور مکہ چھوڑنے کے وقت ہی ایسی وحی کر دی جس میں یہ اشارہ پایا جاتا تھا کہ تم پھر دوبارہ مکہ میں آؤ گے۔
اس میں حضرت ابوبکرؓ کی طرف اشارہ ہے اور دعا سکھائی ہے کہ اے اللہ مجھے اپنے پاس سے سچائی کا گواہ اور مددگار عطا فرما۔
In acceptance of his prayers and supplications, the Holy Prophet in this verse has been vouchsafed the glad tidings that in fulfilment of the prophecy made in the words, Glory be to Him Who carried His servant by night from the Sacred Mosque to the Distant Mosque (17:2), he would be taken to Medina. In anticipation of the fulfilment of this prophecy he is commanded to pray that his entry in Medina may be doubly blessed and so may his departure from the town—Mecca—in which he is now living.
Important Words:
مدخل (entry) is derived from دخل, which means, he entered. ادخله of which the infinitive noun is ادخال or مدخل means, he caused him to enter. مدخل therefore means, to enter, entering or entry. The Quranic expression رب ادخلنی مدخل صدق means, O my Lord cause me to enter in a good or agreeable manner (or make my entry a good entry) (Lane).
Commentary:
In acceptance of his prayers and supplications, the Prophet in this verse has been vouchsafed the glad tidings that in fulfilment of the prophecy made in the words, Glory be to Him Who carried His servant by night from the Sacred Mosque to the Distant Mosque, he would be taken to Medina which would constitute the first of the various "exalted positions" (مقام محمود) which are to be bestowed upon him. In anticipation of the fulfilment of this prophecy, the Prophet is commanded to pray that his entry in Medina may be doubly blessed and so may be his departure from the town in which he is now living (Mecca). This prayer of the Prophet was amply fulfilled. His enemies desired to expel him from Mecca in ignominy and disgrace but he was foretold by God of their evil designs and in accordance with the divine plan he left Mecca of his own accord and arrived in perfect safety in Medina, where he succeeded in gathering round him a band of most faithful and devoted followers.
The question may be asked why the entry of the Prophet into Medina has been mentioned before his "coming forth" from Mecca, which is contrary to events as they took place. The answer to this seeming historical anomaly is that the order in the statement of events as they took place has been reversed in order to console the Holy Prophet. The news of his departure from Mecca would naturally have caused him great pain. In order to relieve him of this mental anguish God preceded the news of his departure from Mecca by the news of his entry into Medina where power and honour awaited him.
The word مدخل (entry) might also be taken to refer to the Holy Prophet’s subsequent victorious entry into Mecca. Read in this sense, the said "entry" may be understood to constitute another stage in the Holy Prophet’s march to his promised مقام محمود (exalted station) because with his triumphant re-entry into Mecca ended all opposition to Islam and the Prophet’s erstwhile opponents became his devoted followers.
The prayer contained in the words, And grant me from Thyself a helping power, was necessary because power is a great corrupter of men. The Prophet is taught to pray that instead of corrupting him the acquisition of power may prove a source of real help to him.
The prayer contained in this verse supports the interpretation of اسراء i.e. the Vision about the Prophet’s Night Journey mentioned in v. 2, namely that the flight of the Holy Prophet from Mecca to Medina was sure to take place.
726
这节经文中说, 在接受了穆圣的祈祷和恳求之后, 安拉赐给他一个喜讯, 为了实现 “安拉是圣洁的, 他在夜间使他的仆人从禁寺到远寺。” (17:2) 这句话中的那一预言, 要把他带到麦地那。在期待实现这一预言时, 他受命祈祷, 他进入麦地那可以获得双重的幸福, 因此他离开他当时生活的麦加也可以获得双重的幸福。
1
یہ صِدْقٍ کے لفظ کا ترجمہ ہے جس کے معنے ظاہر و باطن میں نیک بات کے ہوتے ہیں۔ (مفردات راغب)
2
گو رسول کریم صلی اللہ علیہ وسلم مکہ سے پہلے نکلے اور مدینہ میں بعد میں داخل ہوئے‘ لیکن اللہ تعالیٰ نے پہلے داخل ہونے کا ذکر کیا اور پھر نکلنے کا ذکر کیا۔ داخل ہونے سے مراد مدینہ میں داخل ہونا نہیں بلکہ مکہ کو فتح کرکے دوبارہ مکہ میں داخل ہونا ہے اس طرح اللہ تعالیٰ نے محمد رسول اللہ صلی اللہ علیہ وسلم کو اس صدمہ سے بچا لیا جو مکہ چھوڑنے کی وجہ سے آپ کو ہو سکتا تھا۔ اور مکہ چھوڑنے کے وقت ہی ایسی وحی کر دی جس میں یہ اشارہ پایا جاتا تھا کہ تم پھر دوبارہ مکہ میں آؤ گے۔
3
اس میں حضرت ابوبکرؓ کی طرف اشارہ ہے اور دعا سکھائی ہے کہ اے اللہ مجھے اپنے پاس سے سچائی کا گواہ اور مددگار عطا فرما۔
2010
Important Words:
مدخل (entry) is derived from دخل, which means, he entered. ادخله of which the infinitive noun is ادخال or مدخل means, he caused him to enter. مدخل therefore means, to enter, entering or entry. The Quranic expression رب ادخلنی مدخل صدق means, O my Lord cause me to enter in a good or agreeable manner (or make my entry a good entry) (Lane).
Commentary:
In acceptance of his prayers and supplications, the Prophet in this verse has been vouchsafed the glad tidings that in fulfilment of the prophecy made in the words, Glory be to Him Who carried His servant by night from the Sacred Mosque to the Distant Mosque, he would be taken to Medina which would constitute the first of the various "exalted positions" (مقام محمود) which are to be bestowed upon him. In anticipation of the fulfilment of this prophecy, the Prophet is commanded to pray that his entry in Medina may be doubly blessed and so may be his departure from the town in which he is now living (Mecca). This prayer of the Prophet was amply fulfilled. His enemies desired to expel him from Mecca in ignominy and disgrace but he was foretold by God of their evil designs and in accordance with the divine plan he left Mecca of his own accord and arrived in perfect safety in Medina, where he succeeded in gathering round him a band of most faithful and devoted followers.
The question may be asked why the entry of the Prophet into Medina has been mentioned before his "coming forth" from Mecca, which is contrary to events as they took place. The answer to this seeming historical anomaly is that the order in the statement of events as they took place has been reversed in order to console the Holy Prophet. The news of his departure from Mecca would naturally have caused him great pain. In order to relieve him of this mental anguish God preceded the news of his departure from Mecca by the news of his entry into Medina where power and honour awaited him.
The word مدخل (entry) might also be taken to refer to the Holy Prophet’s subsequent victorious entry into Mecca. Read in this sense, the said "entry" may be understood to constitute another stage in the Holy Prophet’s march to his promised مقام محمود (exalted station) because with his triumphant re-entry into Mecca ended all opposition to Islam and the Prophet’s erstwhile opponents became his devoted followers.
The prayer contained in the words, And grant me from Thyself a helping power, was necessary because power is a great corrupter of men. The Prophet is taught to pray that instead of corrupting him the acquisition of power may prove a source of real help to him.
The prayer contained in this verse supports the interpretation of اسراء i.e. the Vision about the Prophet’s Night Journey mentioned in v. 2, namely that the flight of the Holy Prophet from Mecca to Medina was sure to take place.
1644
In acceptance of his prayers and supplications, the Holy Prophet in this verse has been vouchsafed the glad tidings that in fulfilment of the prophecy made in the words, Glory be to Him Who carried His servant by night from the Sacred Mosque to the Distant Mosque (17:2), he would be taken to Medina. In anticipation of the fulfilment of this prophecy he is commanded to pray that his entry in Medina may be doubly blessed and so may his departure from the town—Mecca—in which he is now living.
وَٱجْعَل لِّى وَزِيرًا مِّنْ أَهْلِى
Moses did not feel himself equal to the great task entrusted to him. He asked for a helper to assist him. The Holy Prophet to whom an infinitely heavier and more onerous task was entrusted never prayed to be given an assistant. He alone, unassisted and unhelped, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacle of spiritual glory.
Important Words:
وزیر (helper) is derived from وزر (wazara). وزر الشیء means, he bore the thing. وزر الرجل means, the man carried a weight which burdened his back. وزر الرجل means, he overcame or overwhelmed the man. وزر also means, he sinned. وزیر means, helper; one who helps a person in carrying his burden; a minister who helps the king by his counsel in conducting the affairs of the State (Aqrab).
Commentary:
What a contrast between Moses and the Holy Prophet Muhammad! Whereas Moses here asks for a helper for the discharge of a lighter responsibility, the Holy Prophet who was entrusted with an infinitely heavier and more onerous task never prayed to be given an assistant. He, alone, unhelped and unassisted, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacles of spiritual glory. Even in moments of mortal danger he was never discouraged or dismayed. The brave words which he uttered on the battle-field of Hunain when he was left alone surrounded by bloodthirsty enemies and sure death stared him in the face, viz. انا النبی لا کذب انا ابن عبدالمطلب "I am the Prophet of God, there is no untruth about it, I am the son of ‘Abdil-Muttalib," (Bukhari, Kitabul-Jihad was-Siyar) have resounded through the centuries.
2259
Important Words:
وزیر (helper) is derived from وزر (wazara). وزر الشیء means, he bore the thing. وزر الرجل means, the man carried a weight which burdened his back. وزر الرجل means, he overcame or overwhelmed the man. وزر also means, he sinned. وزیر means, helper; one who helps a person in carrying his burden; a minister who helps the king by his counsel in conducting the affairs of the State (Aqrab).
Commentary:
What a contrast between Moses and the Holy Prophet Muhammad! Whereas Moses here asks for a helper for the discharge of a lighter responsibility, the Holy Prophet who was entrusted with an infinitely heavier and more onerous task never prayed to be given an assistant. He, alone, unhelped and unassisted, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacles of spiritual glory. Even in moments of mortal danger he was never discouraged or dismayed. The brave words which he uttered on the battle-field of Hunain when he was left alone surrounded by bloodthirsty enemies and sure death stared him in the face, viz. انا النبی لا کذب انا ابن عبدالمطلب "I am the Prophet of God, there is no untruth about it, I am the son of ‘Abdil-Muttalib," (Bukhari, Kitabul-Jihad was-Siyar) have resounded through the centuries.
1820
Moses did not feel himself equal to the great task entrusted to him. He asked for a helper to assist him. The Holy Prophet to whom an infinitely heavier and more onerous task was entrusted never prayed to be given an assistant. He alone, unassisted and unhelped, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacle of spiritual glory.
وَٱجْعَل لِّى لِسَانَ صِدْقٍ فِى ٱلْءَاخِرِينَ
19:51.
19:51.
Important Words:
For لسان صدق see 19:51.
Commentary:
Abraham left behind him such a good name that the followers of the three great faiths of the world Judaism, Christianity and Islam, look upon him as their great progenitor and spiritual ancestor whose memory they respect and revere.
a
19:51.
a
19:51.
2755A
Important Words:
For لسان صدق see 19:51.
Commentary:
Abraham left behind him such a good name that the followers of the three great faiths of the world Judaism, Christianity and Islam, look upon him as their great progenitor and spiritual ancestor whose memory they respect and revere.
a
19:51.
2121
Abraham left behind him such a good name that the followers of the three great Faiths of the world—Judaism, Christianity and Islam, look upon him as their great progenitor and spiritual ancestor whose memory they revere.