یَتَذَکَّرُوۡنَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "یَتَذَکَّرُوۡنَ".
وَلَا تَنۡکِحُوا الۡمُشۡرِکٰتِ حَتّٰی یُؤۡمِنَّ ۚ وَلَاَمَۃٌ مُّؤۡمِنَۃٌ خَیۡرٌ مِّنۡ مُّشۡرِکَۃٍ وَّلَوۡ اَعۡجَبَتۡکُمۡ ۗ وَلَا تُنۡکِحُوا الۡمُشۡرِکِیۡنَ حَتّٰی یُؤۡمِنُوۡا ۚ وَلَعَبۡدٌ مُّؤۡمِنٌ خَیۡرٌ مِّنۡ مُّشۡرِکٍ وَّلَوۡ اَعۡجَبَکُمۡ ۗ اُولٰٓئِکَ یَدۡعُوۡنَ اِلَی النَّارِ ۖ وَاللّٰہُ یَدۡعُوۡۤا اِلَی الۡجَنَّۃِ وَالۡمَغۡفِرَۃِ بِاِذۡنِہٖ ۖ وَیُبَیِّنُ اٰیٰتِہٖ لِلنَّاسِ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
60:11.
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
60:11.
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
60:11.
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
1
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
2
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
a
60:11.
228
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
267
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
تُؤۡتِیۡۤ اُکُلَہَا کُلَّ حِیۡنٍۭ بِاِذۡنِ رَبِّہَا ۗ وَیَضۡرِبُ اللّٰہُ الۡاَمۡثَالَ لِلنَّاسِ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
13:18; 29:44.
اس آیت میں یہ بتایا گیا ہے کہ اسلام کا جو شجرہ طیّبہ ہے اس میں ہمیشہ خدا رسیدہ لوگ پیدا ہوتے رہیں گے۔ مگر باقی مذاہب میں نہیں۔ یہ اس کا ثبوت ہوگا‘ کہ وہ شجرۂ خبیثہ ہو گئے ہیں۔
13:18; 29:44.
c
13:18; 29:44.
1
اس آیت میں یہ بتایا گیا ہے کہ اسلام کا جو شجرہ طیّبہ ہے اس میں ہمیشہ خدا رسیدہ لوگ پیدا ہوتے رہیں گے۔ مگر باقی مذاہب میں نہیں۔ یہ اس کا ثبوت ہوگا‘ کہ وہ شجرۂ خبیثہ ہو گئے ہیں۔
a
13:18; 29:44.
1680
Commentary:
See under the preceding verse.
a
13:18; 29:44.
وَلَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ مِنۡۢ بَعۡدِ مَاۤ اَہۡلَکۡنَا الۡقُرُوۡنَ الۡاُوۡلٰی بَصَآئِرَ لِلنَّاسِ وَہُدًی وَّرَحۡمَۃً لَّعَلَّہُمۡ یَتَذَکَّرُوۡنَ
7:155; 46:13.
7:155; 46:13.
7:155; 46:13.
Important Words:
بصائر (source of enlightenment) is the plural of بصیرة which means, perceptive faculty of the mind, understanding; intelligence; firm belief of the heart; an evidence, testimony, proof or argument; a witness; a shield; the blood by which one is directed to an animal that has been shot (Lane & Aqrab). See also 7:204.
Commentary:
In this verse, the Book of Moses has been described as بصائر which in view of the various meanings of this word seemed to possess the following characteristics: (1) It was a potent means of sharpening the perceptive faculties of those who believed in it and followed it, as the Word of God is indeed a great sharpener of human intellect. (2) It constituted a strong evidence in favour of the Holy Prophet and a pointer, directing people to the Quran. It also served as an argument and a proof to prove the truth of Moses’ own claim. (3) It served as a shield which protected followers of Moses from the vicissitudes of time and heavenly chastisement. (4) It formed a mark or sign which pointed and led to God as the blood of a wounded animal points and leads to the place where it has fallen. This means that the Torah served as a guidance and showed the believers the way to God and led them right up to the threshold of His pleasure and nearness. In fact, all Divine Books possess these attributes and characteristics in a greater or lesser degree in keeping with their divine status and the scope and tenure of their message.
c
7:155; 46:13.
a
7:155; 46:13.
2906
Important Words:
بصائر (source of enlightenment) is the plural of بصیرة which means, perceptive faculty of the mind, understanding; intelligence; firm belief of the heart; an evidence, testimony, proof or argument; a witness; a shield; the blood by which one is directed to an animal that has been shot (Lane & Aqrab). See also 7:204.
Commentary:
In this verse, the Book of Moses has been described as بصائر which in view of the various meanings of this word seemed to possess the following characteristics: (1) It was a potent means of sharpening the perceptive faculties of those who believed in it and followed it, as the Word of God is indeed a great sharpener of human intellect. (2) It constituted a strong evidence in favour of the Holy Prophet and a pointer, directing people to the Quran. It also served as an argument and a proof to prove the truth of Moses’ own claim. (3) It served as a shield which protected followers of Moses from the vicissitudes of time and heavenly chastisement. (4) It formed a mark or sign which pointed and led to God as the blood of a wounded animal points and leads to the place where it has fallen. This means that the Torah served as a guidance and showed the believers the way to God and led them right up to the threshold of His pleasure and nearness. In fact, all Divine Books possess these attributes and characteristics in a greater or lesser degree in keeping with their divine status and the scope and tenure of their message.
d
7:155; 46:13.
وَمَا کُنۡتَ بِجَانِبِ الطُّوۡرِ اِذۡ نَادَیۡنَا وَلٰکِنۡ رَّحۡمَۃً مِّنۡ رَّبِّکَ لِتُنۡذِرَ قَوۡمًا مَّاۤ اَتٰٮہُمۡ مِّنۡ نَّذِیۡرٍ مِّنۡ قَبۡلِکَ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
یعنی کفار مکہ کہ گو ابراہیمؑ کی نسل سے تھے مگر ابراہیمؑ ان سے صدیوں پہلے گذرے تھے۔ پس ضروری تھا کہ کوئی نیا نبی آکر ان کو خدا کی طرف توجہ دلائے۔
20:12, 13; 79:17.
32:4; 36:7.
The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18: 18) and then to have claimed to have come in fulfilment of that prophecy.
20:12-13; 79:17.
32:4; 36:7.
Commentary:
The present verse continues the theme of the preceding two verses and purports to say that God spoke to Moses at the side of Mount Sinai, giving him the glad tidings that a Prophet like unto him would appear among the brethren of the Israelites (Deut. 18:18). It further implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him and then to have claimed to have come in fulfilment of that prophecy. The verse emphasizes the fact that one Prophet (Moses) made a prophecy concerning another Prophet (the Holy Prophet) about two thousand years ago in a place far away from the scene of the activities of the latter, and that that prophecy was literally fulfilled in him. It proves beyond the shadow of a doubt that the maker of the prophecy, and he about whom the prophecy was made were both true Prophets of God.
d
20:12, 13; 79:17.
e
32:4; 36:7.
1
یعنی کفار مکہ کہ گو ابراہیمؑ کی نسل سے تھے مگر ابراہیمؑ ان سے صدیوں پہلے گذرے تھے۔ پس ضروری تھا کہ کوئی نیا نبی آکر ان کو خدا کی طرف توجہ دلائے۔
a
20:12-13; 79:17.
b
32:4; 36:7.
2909
Commentary:
The present verse continues the theme of the preceding two verses and purports to say that God spoke to Moses at the side of Mount Sinai, giving him the glad tidings that a Prophet like unto him would appear among the brethren of the Israelites (Deut. 18:18). It further implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him and then to have claimed to have come in fulfilment of that prophecy. The verse emphasizes the fact that one Prophet (Moses) made a prophecy concerning another Prophet (the Holy Prophet) about two thousand years ago in a place far away from the scene of the activities of the latter, and that that prophecy was literally fulfilled in him. It proves beyond the shadow of a doubt that the maker of the prophecy, and he about whom the prophecy was made were both true Prophets of God.
a
20:12, 13; 79:17.
b
32:4; 36:7.
2220
The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18: 18) and then to have claimed to have come in fulfilment of that prophecy.
۞ وَلَقَدۡ وَصَّلۡنَا لَہُمُ الۡقَوۡلَ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
Important Words:
وصلنا (thoroughly conveyed) is transitive verb from وصل (wasala). They say وصل الی المکان i.e. he came, reached or attained the place. وصل الشیء بالشیء (wassala) means, he joined or connected one thing with the other وصله الیه او أوصله (wassala-hu) means, he conveyed it to him (Aqrab).
Commentary:
In view of the two significations of the word وصل given under "Important Words" the verse may have the following two interpretations: (1) We have joined one revelation with another, which means that God has been sending His Messengers and revelations one after the other. The Quran has also been revealed quite in harmony with this time-honoured Divine practice. It has come after the Torah which had made a prophecy about it (Deut. 18:18) and whose prophecies it has fulfilled and whose basic principles it supports. (2) The Word of God, i.e. the Quran, has been fully conveyed to the Meccans and thoroughly explained to them.
2913
Important Words:
وصلنا (thoroughly conveyed) is transitive verb from وصل (wasala). They say وصل الی المکان i.e. he came, reached or attained the place. وصل الشیء بالشیء (wassala) means, he joined or connected one thing with the other وصله الیه او أوصله (wassala-hu) means, he conveyed it to him (Aqrab).
Commentary:
In view of the two significations of the word وصل given under "Important Words" the verse may have the following two interpretations: (1) We have joined one revelation with another, which means that God has been sending His Messengers and revelations one after the other. The Quran has also been revealed quite in harmony with this time-honoured Divine practice. It has come after the Torah which had made a prophecy about it (Deut. 18:18) and whose prophecies it has fulfilled and whose basic principles it supports. (2) The Word of God, i.e. the Quran, has been fully conveyed to the Meccans and thoroughly explained to them.
وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِیۡ ہٰذَا الۡقُرۡاٰنِ مِنۡ کُلِّ مَثَلٍ لَّعَلَّہُمۡ یَتَذَکَّرُوۡنَ
17:90; 30:59.
The verse develops the argument given in v. 24, viz. that the Qur’an contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has provided guidance in matters of belief and conduct.
17:90; 30:59.
Commentary:
The verse develops the argument given in v. 24, viz. that the Quran contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has also provided right guidance in matters of belief and conduct about which the various existing religions disagree.
b
17:90; 30:59.
1134
这节经文展开了第24节经文中的论题, 即 «古兰经» 具有人类需要的最好 的经义, 它全面地述及了与人类精神道德发展有深切关系的所有教理和教义。而且也述及能使人类生活愉快而有益的所有论题。它为信仰和行动的种种事情提出了指导方针。
c
17:90; 30:59.
3454
Commentary:
The verse develops the argument given in v. 24, viz. that the Quran contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has also provided right guidance in matters of belief and conduct about which the various existing religions disagree.
c
17:90; 30:59.
2574
The verse develops the argument given in v. 24, viz. that the Qur’an contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has provided guidance in matters of belief and conduct.
فَاِنَّمَا یَسَّرۡنٰہُ بِلِسَانِکَ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
19:98; 54:18.
19:98; 54:18.
19:98; 54:18.
h
19:98; 54:18.
c
19:98; 54:18.
c
19:98; 54:18.