أَعْمَٰلَكُمْ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "أَعْمَٰلَكُمْ".
يُصْلِحْ لَكُمْ أَعْمَٰلَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ فَازَ فَوْزًا عَظِيمًا
4:14; 24:53; 48:18.
4:14; 24:53; 48:18.
4:14; 24:53; 48:18.
b
4:14; 24:53; 48:18.
b
4:14; 24:53; 48:18.
b
4:14; 24:53; 48:18.
وَلَوْ نَشَآءُ لَأَرَيْنَٰكَهُمْ فَلَعَرَفْتَهُم بِسِيمَٰهُمْ ۚ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ ٱلْقَوْلِ ۚ وَٱللَّهُ يَعْلَمُ أَعْمَٰلَكُمْ
伪君子从来不说直话。他说话总是模棱两可, 具多义性, 因此对甲是这个意思, 对乙又是另一个意思。正因为伪君子的这种不正言谈, 2:105节经文中才提到了这点。
A hypocrite never talks straight. He always indulges in ambiguous and equivocal speech in order that it should convey one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
Important Words:
لحن (tone) is inf. noun from لحن (Lahana). They say لحن له i.e. he said to him something which he (the latter) understood but which was unintelligible to others; he intimated to him something which he alone understood; he spoke obliquely or ambiguously. لحن means, the meaning of speech; its intended sense or import; its intent (it is direct and also indirect); an oblique or ambiguous mode of speech; an inclining of speech to obliqueness, or ambiguity, and equivocal allusion (Lane & Aqrab).
Commentary:
A hypocrite faces both ways. He never talks straight and always indulges in ambiguous and equivocal speech so that it conveys one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
1261
伪君子从来不说直话。他说话总是模棱两可, 具多义性, 因此对甲是这个意思, 对乙又是另一个意思。正因为伪君子的这种不正言谈, 2:105节经文中才提到了这点。
3811
Important Words:
لحن (tone) is inf. noun from لحن (Lahana). They say لحن له i.e. he said to him something which he (the latter) understood but which was unintelligible to others; he intimated to him something which he alone understood; he spoke obliquely or ambiguously. لحن means, the meaning of speech; its intended sense or import; its intent (it is direct and also indirect); an oblique or ambiguous mode of speech; an inclining of speech to obliqueness, or ambiguity, and equivocal allusion (Lane & Aqrab).
Commentary:
A hypocrite faces both ways. He never talks straight and always indulges in ambiguous and equivocal speech so that it conveys one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
2756
A hypocrite never talks straight. He always indulges in ambiguous and equivocal speech in order that it should convey one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَلَا تُبْطِلُوٓا۟ أَعْمَٰلَكُمْ
فَلَا تَهِنُوا۟ وَتَدْعُوٓا۟ إِلَى ٱلسَّلْمِ وَأَنتُمُ ٱلْأَعْلَوْنَ وَٱللَّهُ مَعَكُمْ وَلَن يَتِرَكُمْ أَعْمَٰلَكُمْ
اسلام صلح کی تعلیم تو دیتا ہے مگر اس سے روکتا ہے کہ بُزدل بن کر صلح کی طرف جایا جائے۔ اس آیت میں اسی بات سے روکا ہے۔
3:140.
Muslims are enjoined here that once fighting has started, they should never sue for peace, whatever form or shape the fortunes of war may take. They are to win either victory or martyrdom. No other choice is left to them.
3:140.
Important Words:
لن یترکم (will not deprive you). یتر is derived from وتر. They say وترہ حقه i.e. he made him to suffer loss or detriment in respect of his right; or he deprived him or defrauded him of it partially or wholly (Aqrab).
Commentary:
As the Surah primarily deals with the subject of war, the Muslims are enjoined here that when once the fighting has started, they are not to sue for peace, whatever form or shape the fortunes of war may take. They are to win either victory or martyrdom. The verse, besides laying this heavy responsibility on Muslims, makes to them an unequivocal promise of victory in the words "You will certainly have the upper hand as Allah is with you." But whereas, on the one hand, Muslims are not to sue for peace under any circumstances, on the other, they are not to reject overtures of peace made by the enemy even if by doing so he seeks to deceive Muslims or to gain time (8:62). Islam is a religion of peace. It has certainly permitted its followers to take up arms in self-defence, or, when refusal to fight means sure destruction. But it has also enjoined them to cease fighting, whatever the circumstances, when an offer of peace is made by the opposite side.
b
3:140.
1262
战斗一旦开始, 无论战争的命运将取何种形式, 穆斯林决不求和, 不战胜, 毋宁死。他们没有其它选择。
1
اسلام صلح کی تعلیم تو دیتا ہے مگر اس سے روکتا ہے کہ بُزدل بن کر صلح کی طرف جایا جائے۔ اس آیت میں اسی بات سے روکا ہے۔
c
3:140.
3813
Important Words:
لن یترکم (will not deprive you). یتر is derived from وتر. They say وترہ حقه i.e. he made him to suffer loss or detriment in respect of his right; or he deprived him or defrauded him of it partially or wholly (Aqrab).
Commentary:
As the Surah primarily deals with the subject of war, the Muslims are enjoined here that when once the fighting has started, they are not to sue for peace, whatever form or shape the fortunes of war may take. They are to win either victory or martyrdom. The verse, besides laying this heavy responsibility on Muslims, makes to them an unequivocal promise of victory in the words "You will certainly have the upper hand as Allah is with you." But whereas, on the one hand, Muslims are not to sue for peace under any circumstances, on the other, they are not to reject overtures of peace made by the enemy even if by doing so he seeks to deceive Muslims or to gain time (8:62). Islam is a religion of peace. It has certainly permitted its followers to take up arms in self-defence, or, when refusal to fight means sure destruction. But it has also enjoined them to cease fighting, whatever the circumstances, when an offer of peace is made by the opposite side.
b
3:140.
2758
Muslims are enjoined here that once fighting has started, they should never sue for peace, whatever form or shape the fortunes of war may take. They are to win either victory or martyrdom. No other choice is left to them.