رَحۡمَتِہٖ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "رَحۡمَتِہٖ".
وَہُوَ الَّذِیۡ یُرۡسِلُ الرِّیٰحَ بُشۡرًۢا بَیۡنَ یَدَیۡ رَحۡمَتِہٖ ۖ حَتّٰۤی اِذَاۤ اَقَلَّتۡ سَحَابًا ثِقَالًا سُقۡنٰہُ لِبَلَدٍ مَّیِّتٍ فَاَنۡزَلۡنَا بِہِ الۡمَآءَ فَاَخۡرَجۡنَا بِہٖ مِنۡ کُلِّ الثَّمَرٰتِ ۚ کَذٰلِکَ نُخۡرِجُ الۡمَوۡتٰی لَعَلَّکُمۡ تَذَکَّرُوۡنَ
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
d
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
2
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
3
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
957
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
990
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
وَہُوَ الَّذِیۡۤ اَرۡسَلَ الرِّیٰحَ بُشۡرًۢا بَیۡنَ یَدَیۡ رَحۡمَتِہٖ ۚ وَاَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً طَہُوۡرًا
7:58; 15:23.
سَمَآء کے معنے آسمان کے علاوہ بادل کے بھی ہوتے ہیں (اقرب)
7:58; 15:23.
7:59; 15:23; 24:44.
Commentary:
The verse continuing the theme of its predecessor speaks of the appearance of the Holy Prophet and likens his advent to the coming of rain. Just as in the physical world breezes herald the approach of rain, and twilight that of dawn, similarly in the spiritual world certain signs of spiritual awakening take place before the appearance of a Divine Reformer, and there is a certain revolt in the air against the existing corrupt state of affairs. Before the Holy Prophet was commissioned as a Divine Messenger, there had appeared a class of men who had declared their faith in the Unity of God and had discarded the worship of idols and had preached against it. They were known as hanif, i.e. those inclined to God. They acted as harbingers who gave the glad tidings that a great Messenger of God was about to appear.
"Rain" in the verse is spoken of as God’s mercy and elsewhere in the Quran the Holy Prophet has also been referred to as رحمة للعالمین i.e. mercy for all the worlds (21:108).
d
7:58; 15:23.
3
سَمَآء کے معنے آسمان کے علاوہ بادل کے بھی ہوتے ہیں (اقرب)
a
7:59; 15:23; 24:44.
2681
Commentary:
The verse continuing the theme of its predecessor speaks of the appearance of the Holy Prophet and likens his advent to the coming of rain. Just as in the physical world breezes herald the approach of rain, and twilight that of dawn, similarly in the spiritual world certain signs of spiritual awakening take place before the appearance of a Divine Reformer, and there is a certain revolt in the air against the existing corrupt state of affairs. Before the Holy Prophet was commissioned as a Divine Messenger, there had appeared a class of men who had declared their faith in the Unity of God and had discarded the worship of idols and had preached against it. They were known as hanif, i.e. those inclined to God. They acted as harbingers who gave the glad tidings that a great Messenger of God was about to appear.
"Rain" in the verse is spoken of as God’s mercy and elsewhere in the Quran the Holy Prophet has also been referred to as رحمة للعالمین i.e. mercy for all the worlds (21:108).
b
7:58; 15:23.
وَلَئِنۡ سَاَلۡتَہُمۡ مَّنۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ لَیَقُوۡلُنَّ اللّٰہُ ۚ قُلۡ اَفَرَءَیۡتُمۡ مَّا تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ اِنۡ اَرَادَنِیَ اللّٰہُ بِضُرٍّ ہَلۡ ہُنَّ کٰشِفٰتُ ضُرِّہٖۤ اَوۡ اَرَادَنِیۡ بِرَحۡمَۃٍ ہَلۡ ہُنَّ مُمۡسِکٰتُ رَحۡمَتِہٖ ۚ قُلۡ حَسۡبِیَ اللّٰہُ ۖ عَلَیۡہِ یَتَوَکَّلُ الۡمُتَوَکِّلُوۡنَ
قرآن مجید میں ھُنَّ کا لفظ ہے جو جمع مؤنث کے لئے آتا ہے۔ یہ لفظ اس لئے استعمال کیا گیا ہے کہ اللہ تعالیٰ کے سوا جو معبود تھے کفار ان کو عورتیں سمجھتے تھے۔
29:62; 31:26.
9:129.
Though idolaters, out of superstition or traditional attachment, worship false gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of the heavens and the earth and in Him alone resides all real power.
29:62; 31:26; 44:8.
9:129.
Commentary:
The verse means to say that though idolaters, out of superstition or traditional attachment to false gods, worship such gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of heavens and earth and in Him alone resides all real power.
a
29:62; 31:26.
b
9:129.
1137
虽然多神教徒出于迷信或传统的感情崇拜虚假的众神灵, 但是他们如果充份知晓了这一论点, 他们不得不而且必然会承认安拉是天地的创造主, 而且只有他具有一切真正的力量。
1
قرآن مجید میں ھُنَّ کا لفظ ہے جو جمع مؤنث کے لئے آتا ہے۔ یہ لفظ اس لئے استعمال کیا گیا ہے کہ اللہ تعالیٰ کے سوا جو معبود تھے کفار ان کو عورتیں سمجھتے تھے۔
c
29:62; 31:26; 44:8.
d
9:129.
3462
Commentary:
The verse means to say that though idolaters, out of superstition or traditional attachment to false gods, worship such gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of heavens and earth and in Him alone resides all real power.
c
29:62; 31:26.
d
9:129.
2577
Though idolaters, out of superstition or traditional attachment, worship false gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of the heavens and the earth and in Him alone resides all real power.
وَلَوۡ شَآءَ اللّٰہُ لَجَعَلَہُمۡ اُمَّۃً وّٰحِدَۃً وَّلٰکِنۡ یُّدۡخِلُ مَنۡ یَّشَآءُ فِیۡ رَحۡمَتِہٖ ۚ وَالظّٰلِمُوۡنَ مَا لَہُمۡ مِّنۡ وَّلِیٍّ وَّلَا نَصِیۡرٍ
11:119.
11:119.
2:214; 10:20; 11:119.
Commentary:
The expression یدخل من یشاء فی رحمته besides the translation given in the text, may also mean, "He admits into His mercy him who himself seeks to be admitted into it."
d
11:119.
a
2:214; 10:20; 11:119.
3608
Commentary:
The expression یدخل من یشاء فی رحمته besides the translation given in the text, may also mean, "He admits into His mercy him who himself seeks to be admitted into it."
d
11:119.
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فَیُدۡخِلُہُمۡ رَبُّہُمۡ فِیۡ رَحۡمَتِہٖ ۚ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡمُبِیۡنُ
83:23.
83:23.
83:23.
d
83:23.
c
83:23.
b
83:23.
ہُمُ الَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡکُمۡ عَنِ الۡمَسۡجِدِ الۡحَرَامِ وَالۡہَدۡیَ مَعۡکُوۡفًا اَنۡ یَّبۡلُغَ مَحِلَّہٗ ۚ وَلَوۡلَا رِجَالٌ مُّؤۡمِنُوۡنَ وَنِسَآءٌ مُّؤۡمِنٰتٌ لَّمۡ تَعۡلَمُوۡہُمۡ اَنۡ تَطَـُٔوۡہُمۡ فَتُصِیۡبَکُمۡ مِّنۡہُمۡ مَّعَرَّۃٌۢ بِغَیۡرِ عِلۡمٍ ۖ لِّیُدۡخِلَ اللّٰہُ فِیۡ رَحۡمَتِہٖ مَنۡ یَّشَآءُ ۚ لَوۡ تَزَیَّلُوۡا لَعَذَّبۡنَا الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ عَذَابًا اَلِیۡمًا
8:35; 22:26.
There was a nucleus of Muslims in Mecca and if the fight had taken place, Muslim army would have unknowingly killed their own brethren in Faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium in addition.
8:35; 16:89; 22:26; 43:38.
2:197.
Important Words:
معرة (blame) is derived from عر (‘arra). They say عرت الابل i.e. the camels were or became mangy or scabby. عرہ means, he did to him an abominable thing; he did to him what he disliked; he disgraced him. عرہ بشر means, he aspersed him or charged or upbraided him with evil, or he wronged him. معرة means, a cause of reviling or being reviled; a crime or sin that is noxious like mange or scab; a foul or abominable thing; a cause of grief or vexation; disgrace; annoyance, hurt, harm or injury (Lane & Aqrab).
Commentary:
The verse means that though the Meccans gloated over the terms of the Treaty of Hudaibiyyah which, in their ignorance, they thought were very advantageous to them and humiliating for Muslims, and though the latter feeling that the terms were being forcibly wrung from them were crestfallen and did not know that in reality the terms had laid the foundations of a very prosperous and bright future for Islam, yet God had His own design in not permitting the fight to take place. There was a nucleus of Muslims in Mecca and if the fight had taken place, the Muslim army would have unknowingly killed their own brethren in faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium for themselves. In fact, from whatever angle the Treaty of Hudaibiyyah may be viewed it was indeed a great victory.
a
8:35; 22:26.
1270
麦加有一个穆斯林的中心组织, 如发生战争, 穆斯林军队有可能误杀信奉安拉的亲兄弟, 由此对自身的大业造成巨大的损害及平白地添增辱骂和丑名。
a
8:35; 16:89; 22:26; 43:38.
b
2:197.
3835
Important Words:
معرة (blame) is derived from عر (‘arra). They say عرت الابل i.e. the camels were or became mangy or scabby. عرہ means, he did to him an abominable thing; he did to him what he disliked; he disgraced him. عرہ بشر means, he aspersed him or charged or upbraided him with evil, or he wronged him. معرة means, a cause of reviling or being reviled; a crime or sin that is noxious like mange or scab; a foul or abominable thing; a cause of grief or vexation; disgrace; annoyance, hurt, harm or injury (Lane & Aqrab).
Commentary:
The verse means that though the Meccans gloated over the terms of the Treaty of Hudaibiyyah which, in their ignorance, they thought were very advantageous to them and humiliating for Muslims, and though the latter feeling that the terms were being forcibly wrung from them were crestfallen and did not know that in reality the terms had laid the foundations of a very prosperous and bright future for Islam, yet God had His own design in not permitting the fight to take place. There was a nucleus of Muslims in Mecca and if the fight had taken place, the Muslim army would have unknowingly killed their own brethren in faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium for themselves. In fact, from whatever angle the Treaty of Hudaibiyyah may be viewed it was indeed a great victory.
a
8:35; 22:26.
2781
There was a nucleus of Muslims in Mecca and if the fight had taken place, Muslim army would have unknowingly killed their own brethren in Faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium in addition.
یُدۡخِلُ مَنۡ یَّشَآءُ فِیۡ رَحۡمَتِہٖ ۚ وَالظّٰلِمِیۡنَ اَعَدَّ لَہُمۡ عَذَابًا اَلِیۡمًۢا
48:26.
Besides the meaning given in the text, the verse may mean: (1) It is God’s wish that you should exercise your will to take a way unto your Lord and so be admitted into His mercy. (2) You cannot take the way unto your Lord unless you subordinate and conform your will to the Will of God. (3) You should have subordinated your will to the Will of God, but you seem not to have done so.
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into His mercy by obeying Divine commandments.
48:26.
Commentary:
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into God’s mercy by obeying Divine commandments; من being the subject of the verb یشاء.
g
48:26.
1555
这节经文除了本文的意义之外还意味着: (1) 这是安拉的愿望, 要你用自己的意志接近你的养主, 以便进入他的仁慈中。(2) 你无法接近你的养主, 除非你服从并使你的意志符合安拉的意志。(3) 你本该使你的意志符合安拉的意志, 但你似乎做得不够。
d
48:26.
4498
Commentary:
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into God’s mercy by obeying Divine commandments; من being the subject of the verb یشاء.
e
48:26.
3202
Besides the meaning given in the text, the verse may mean: (1) It is God’s wish that you should exercise your will to take a way unto your Lord and so be admitted into His mercy. (2) You cannot take the way unto your Lord unless you subordinate and conform your will to the Will of God. (3) You should have subordinated your will to the Will of God, but you seem not to have done so.
3203
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into His mercy by obeying Divine commandments.