اَرۡحَمُ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "اَرۡحَمُ".
قَالَ رَبِّ اغۡفِرۡ لِیۡ وَلِاَخِیۡ وَاَدۡخِلۡنَا فِیۡ رَحۡمَتِکَ ۖ وَاَنۡتَ اَرۡحَمُ الرّٰحِمِیۡنَ
Commentary:
Moses soon saw the innocence of Aaron, so he included him with himself in his prayer for God’s mercy.
1041
Commentary:
Moses soon saw the innocence of Aaron, so he included him with himself in his prayer for God’s mercy.
قَالَ ہَلۡ اٰمَنُکُمۡ عَلَیۡہِ اِلَّا کَمَاۤ اَمِنۡتُکُمۡ عَلٰۤی اَخِیۡہِ مِنۡ قَبۡلُ ۖ فَاللّٰہُ خَیۡرٌ حٰفِظًا ۖ وَّہُوَ اَرۡحَمُ الرّٰحِمِیۡنَ
Commentary:
In the words, Allah is the best Protector, Jacob administers a subtle rebuke to his sons by hinting to them that, after their tragic experience with Joseph, it is a pity that even now they should not rely on the protection of God but on their own power. He further hints that he had not entrusted Joseph to their care before, nor would he now entrust his brother to their protection. His trust now, as before, lay in God alone.
1566
Commentary:
In the words, Allah is the best Protector, Jacob administers a subtle rebuke to his sons by hinting to them that, after their tragic experience with Joseph, it is a pity that even now they should not rely on the protection of God but on their own power. He further hints that he had not entrusted Joseph to their care before, nor would he now entrust his brother to their protection. His trust now, as before, lay in God alone.
قَالَ لَا تَثۡرِیۡبَ عَلَیۡکُمُ الۡیَوۡمَ ۖ یَغۡفِرُ اللّٰہُ لَکُمۡ ۖ وَہُوَ اَرۡحَمُ الرّٰحِمِیۡنَ
尤素夫立刻告诉他的兄弟们, 他绝对宽恕他们。他没有让他的兄弟们忧虑不安, 因而很快使他们不再担心他将如何处置他们。尤素夫对兄弟们的宽恕, 与穆圣极为相似。与尤素夫一样, 穆圣在流放中同样获得荣誉和力量。在流放多年后, 他作为一个胜利者, 走在一万伙伴的前面, 进入他的家乡。麦加屈服在他的脚下。他问人们想从他那儿受到何种待遇。‘尤素夫给予他兄弟的待遇,’ 人们答道。‘那么, 今天你们将不受任何责备。’ 穆圣迅即答道。穆圣从前的死敌, 麦加的古莱西人用尽一切手段图谋杀害他, 妄想从而毁灭伊斯兰教。穆圣宽容地对待他们, 这在整个人类历史记载中是史无前例的。
اس جگہ تاریخوں سے وہ واقعہ دیکھ لینا چاہیے جو فتح مکہ کے بعد عکرمہ اور رسول اللہ صلی اللہ علیہ وسلم کو پیش آیا۔ آنحضرت صلی اللہ علیہ وسلم کا وہ عفو یقیناً یوسفؑ کے عفو سے بہتر تھا۔ یوسفؑ نے اپنے باپ کے بیٹوں کو معاف کیا اور محمد رسول اللہ صلی اللہ علیہ وسلم نے ایک بدترین دشمن کے بیٹے کو معاف کیا۔
Joseph did not keep his brothers in suspense and at once removed all their fears and apprehensions concerning the treatment he would extend to them, by telling them forthwith that his pardon was unreserved and unqualified. This large-hearted and generous forgiving of his brothers by Joseph constitutes his greatest and most outstanding resemblance to the Holy Prophet. Like Joseph, the Holy Prophet, too, gained honour and power in flight and banishment; and when after years of exile he entered his native town as a conqueror, at the head of ten thousand Companions, and Mecca lay prostrate at his feet, he asked his people what treatment did they expect from him. 'The treatment that Joseph accorded to his brethren,' they replied. 'Then no reproach shall lie on you this day,' promptly returned the Holy Prophet. This noble treatment by the Holy Prophet of his erstwhile bloodthirsty enemies, the Quraish of Mecca, who had left no stone unturned to compass his death and destroy Islam root and branch stands unparalle
Important Words:
تثریب (blame) is derived from ثرب. They say, ثربه i.e. he stripped the beast of the fat covering the bowels; he stripped the man of his garment. تثریب means, removing the fat over the bowels; act of blaming or reproving or punishing for an offence or a crime; severe blaming or reproving that takes away brightness of countenance; reminding a man of his offences and crimes and exposing the foulness of his deeds to him (Lane).
Commentary:
The verse throws interesting light on the nobility of Joseph’s character. He did not keep his brothers in suspense nor even give them time to crave his forgiveness, but at once removed all their fears and apprehensions as concerning the treatment he would now extend to them; by telling them forthwith that his pardon was unreserved and unqualified. This magnanimous treatment of his brothers by Joseph is alone sufficient to immortalize him.
This large-hearted and generous forgiving of his brothers by Joseph constitutes his greatest and most outstanding resemblance to the Holy Prophet. Like Joseph, the Holy Prophet, too, gained honour and power in flight and banishment; and when after years of exile he entered his native town as a conqueror, at the head of ten thousand Companions, and Mecca lay prostrate at his feet, he asked his people what treatment they expected from him. "The treatment that Joseph accorded to his brethren," they replied, "Then no reproach shall lie on you this day," promptly returned the Holy Prophet. This noble treatment by the Prophet of his erstwhile bloodthirsty enemies, the Quraish of Mecca, who had left no stone unturned to compass his death and destroy him root and branch stands unparalleled in the whole annals of human history.
632
尤素夫立刻告诉他的兄弟们, 他绝对宽恕他们。他没有让他的兄弟们忧虑不安, 因而很快使他们不再担心他将如何处置他们。尤素夫对兄弟们的宽恕, 与穆圣极为相似。与尤素夫一样, 穆圣在流放中同样获得荣誉和力量。在流放多年后, 他作为一个胜利者, 走在一万伙伴的前面, 进入他的家乡。麦加屈服在他的脚下。他问人们想从他那儿受到何种待遇。‘尤素夫给予他兄弟的待遇,’ 人们答道。‘那么, 今天你们将不受任何责备。’ 穆圣迅即答道。穆圣从前的死敌, 麦加的古莱西人用尽一切手段图谋杀害他, 妄想从而毁灭伊斯兰教。穆圣宽容地对待他们, 这在整个人类历史记载中是史无前例的。
1
اس جگہ تاریخوں سے وہ واقعہ دیکھ لینا چاہیے جو فتح مکہ کے بعد عکرمہ اور رسول اللہ صلی اللہ علیہ وسلم کو پیش آیا۔ آنحضرت صلی اللہ علیہ وسلم کا وہ عفو یقیناً یوسفؑ کے عفو سے بہتر تھا۔ یوسفؑ نے اپنے باپ کے بیٹوں کو معاف کیا اور محمد رسول اللہ صلی اللہ علیہ وسلم نے ایک بدترین دشمن کے بیٹے کو معاف کیا۔
1592
Important Words:
تثریب (blame) is derived from ثرب. They say, ثربه i.e. he stripped the beast of the fat covering the bowels; he stripped the man of his garment. تثریب means, removing the fat over the bowels; act of blaming or reproving or punishing for an offence or a crime; severe blaming or reproving that takes away brightness of countenance; reminding a man of his offences and crimes and exposing the foulness of his deeds to him (Lane).
Commentary:
The verse throws interesting light on the nobility of Joseph’s character. He did not keep his brothers in suspense nor even give them time to crave his forgiveness, but at once removed all their fears and apprehensions as concerning the treatment he would now extend to them; by telling them forthwith that his pardon was unreserved and unqualified. This magnanimous treatment of his brothers by Joseph is alone sufficient to immortalize him.
This large-hearted and generous forgiving of his brothers by Joseph constitutes his greatest and most outstanding resemblance to the Holy Prophet. Like Joseph, the Holy Prophet, too, gained honour and power in flight and banishment; and when after years of exile he entered his native town as a conqueror, at the head of ten thousand Companions, and Mecca lay prostrate at his feet, he asked his people what treatment they expected from him. "The treatment that Joseph accorded to his brethren," they replied, "Then no reproach shall lie on you this day," promptly returned the Holy Prophet. This noble treatment by the Prophet of his erstwhile bloodthirsty enemies, the Quraish of Mecca, who had left no stone unturned to compass his death and destroy him root and branch stands unparalleled in the whole annals of human history.
1407
Joseph did not keep his brothers in suspense and at once removed all their fears and apprehensions concerning the treatment he would extend to them, by telling them forthwith that his pardon was unreserved and unqualified. This large-hearted and generous forgiving of his brothers by Joseph constitutes his greatest and most outstanding resemblance to the Holy Prophet. Like Joseph, the Holy Prophet, too, gained honour and power in flight and banishment; and when after years of exile he entered his native town as a conqueror, at the head of ten thousand Companions, and Mecca lay prostrate at his feet, he asked his people what treatment did they expect from him. 'The treatment that Joseph accorded to his brethren,' they replied. 'Then no reproach shall lie on you this day,' promptly returned the Holy Prophet. This noble treatment by the Holy Prophet of his erstwhile bloodthirsty enemies, the Quraish of Mecca, who had left no stone unturned to compass his death and destroy Islam root and branch stands unparalle
۞ وَاَیُّوۡبَ اِذۡ نَادٰی رَبَّہٗۤ اَنِّیۡ مَسَّنِیَ الضُّرُّ وَاَنۡتَ اَرۡحَمُ الرّٰحِمِیۡنَ
38:42.
38:42.
Job is mentioned in the Bible as having lived in the land of ‘Uz which appeared to have been situated somewhere in the north of Arabia, between Syria and the Gulf of ‘Aqbah. It is said that Job lived there before the departure of the Israelites from Egypt. According to some Jewish writers he lived about 200 years before Moses. According to some other authorities, however, he was a compatriot of Moses, but was not an Israelite Prophet, having descended from Esau, the elder brother of Israel. Of all the Books of the Old Testament, the Book of Job is unique in this respect that with the exception of the word, Jehovah, which is a Jewish name for God, the whole history of the Mosaic Law and that of the Jews is conspicuous by its absence in it. The Qur’an has confined itself to mentioning a few relevant facts about Job in the present and the next verse. It is stated that he was a holy man of God and that he had to suffer great hardships and privations as a result of which he became separated from his famil
38:42.
Commentary:
Job is mentioned in the Bible as having lived in the land of ‘Uz. According to some authorities Mesopotamia was his native place. It appears, however, that ‘Uz was situated somewhere in the north of Arabia, between Syria and the Gulf of ‘Akaba. It is said that Job lived there before the departure of the Israelites from Egypt. According to some Jewish writers he lived about 200 years before Moses. According to some other authorities, however, he was a compatriot of Moses, but he was not an Israelite Prophet, having descended from Esau, the elder brother of Israel. Of all the books of the Old Testament, the Book of Job is unique in this respect that with the exception of the word Jehovah, which is the Jewish name for God, the whole history of the Mosaic Law and that of the Jews is conspicuous by its absence in it. See also 6:85.
The story of Job is said to bear a close resemblance with Harish Chander, a Hindu saint and a rich man. The language of the Book of Job which is Hebrew with various Armaisms and with a faint Arabic tinge is the language which was spoken by the Jews between the 9th and 4th centuries B.C. and that is the time (6th century B.C.) when some Israelite tribes after the Great Dispersion were banished to Afghanistan and Kashmir by Nebuchadnezzar and other Babylonian kings. There they came in contact with the Hindus, and studied their history, mythology and folklore. Whether or not the author of the Book of Job while writing this book borrowed from Hindu popular literature it is difficult to say. But Muslim commentators of the Quran extensively borrowed from the Book of Job, and drawing upon their own imagination added most fantastic and unbelievable details to Job’s account in their commentaries and ended by making the whole account a veritable fairy tale.
The Quran has confined itself to mentioning a few relevant facts about Job in the present and the next verse. It tells us that Job was a holy man of God, that he had to suffer great hardships and privations as a result of which he became separated from his family and followers who subsequently were made to join him, his followers having increased manifold in the meantime.
Job has also been mentioned in vv. 4:164; 6:85 & 38:42 and everywhere he has been mentioned along with the Prophets David and Solomon. This shows that like these two great Prophets he was a man of influence and affluence and like them he had to pass through trials and tribulations which he bore with exemplary patience and fortitude. The courage and fortitude displayed by Job under very severe affliction and distress has become proverbial. See also Jew. Enc., under "Job" and Enc. of Islam under "Ayyub" and explanatory notes under 6:85 & 38:42.
d
38:42.
b
38:42.
2414
Commentary:
Job is mentioned in the Bible as having lived in the land of ‘Uz. According to some authorities Mesopotamia was his native place. It appears, however, that ‘Uz was situated somewhere in the north of Arabia, between Syria and the Gulf of ‘Akaba. It is said that Job lived there before the departure of the Israelites from Egypt. According to some Jewish writers he lived about 200 years before Moses. According to some other authorities, however, he was a compatriot of Moses, but he was not an Israelite Prophet, having descended from Esau, the elder brother of Israel. Of all the books of the Old Testament, the Book of Job is unique in this respect that with the exception of the word Jehovah, which is the Jewish name for God, the whole history of the Mosaic Law and that of the Jews is conspicuous by its absence in it. See also 6:85.
The story of Job is said to bear a close resemblance with Harish Chander, a Hindu saint and a rich man. The language of the Book of Job which is Hebrew with various Armaisms and with a faint Arabic tinge is the language which was spoken by the Jews between the 9th and 4th centuries B.C. and that is the time (6th century B.C.) when some Israelite tribes after the Great Dispersion were banished to Afghanistan and Kashmir by Nebuchadnezzar and other Babylonian kings. There they came in contact with the Hindus, and studied their history, mythology and folklore. Whether or not the author of the Book of Job while writing this book borrowed from Hindu popular literature it is difficult to say. But Muslim commentators of the Quran extensively borrowed from the Book of Job, and drawing upon their own imagination added most fantastic and unbelievable details to Job’s account in their commentaries and ended by making the whole account a veritable fairy tale.
The Quran has confined itself to mentioning a few relevant facts about Job in the present and the next verse. It tells us that Job was a holy man of God, that he had to suffer great hardships and privations as a result of which he became separated from his family and followers who subsequently were made to join him, his followers having increased manifold in the meantime.
Job has also been mentioned in vv. 4:164; 6:85 & 38:42 and everywhere he has been mentioned along with the Prophets David and Solomon. This shows that like these two great Prophets he was a man of influence and affluence and like them he had to pass through trials and tribulations which he bore with exemplary patience and fortitude. The courage and fortitude displayed by Job under very severe affliction and distress has become proverbial. See also Jew. Enc., under "Job" and Enc. of Islam under "Ayyub" and explanatory notes under 6:85 & 38:42.
a
38:42.
1911
Job is mentioned in the Bible as having lived in the land of ‘Uz which appeared to have been situated somewhere in the north of Arabia, between Syria and the Gulf of ‘Aqbah. It is said that Job lived there before the departure of the Israelites from Egypt. According to some Jewish writers he lived about 200 years before Moses. According to some other authorities, however, he was a compatriot of Moses, but was not an Israelite Prophet, having descended from Esau, the elder brother of Israel. Of all the Books of the Old Testament, the Book of Job is unique in this respect that with the exception of the word, Jehovah, which is a Jewish name for God, the whole history of the Mosaic Law and that of the Jews is conspicuous by its absence in it. The Qur’an has confined itself to mentioning a few relevant facts about Job in the present and the next verse. It is stated that he was a holy man of God and that he had to suffer great hardships and privations as a result of which he became separated from his famil