فَتَکُوۡنَ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "فَتَکُوۡنَ".
اِنِّیۡۤ اُرِیۡدُ اَنۡ تَبُوۡٓاَ بِاِثۡمِیۡ وَاِثۡمِکَ فَتَکُوۡنَ مِنۡ اَصۡحٰبِ النَّارِ ۚ وَذٰلِکَ جَزٰٓؤُا الظّٰلِمِیۡنَ
اس سے یہ مرادنہیں کہ دل سے چاہتا ہوں بلکہ یہ مراد ہے کہ اخلاقی مجبوری کی وجہ سے دفاع میں شدت بھی اختیار نہیں کروں گا۔ جس کی وجہ سے تو میرے گناہ بھی اٹھالے گا۔ یہی حال یہود کا ہوا کہ مسلمانوں نے صلح کی طرح ڈالی‘ مگر وہ لڑنے کے لئے نکل آئے۔ بلکہ کفار کو بھی اکسایا اور آخر شدید گناہ میں مبتلا ہو کر سزا پائی۔
Uridu is derived from Rada which sometimes does not express an actual wish but simply a practical state or condition likely to develop in a certain manner (18:78). The verse does not mean that Abel desired his brother Cain to be cast into Hell. What he meant was simply that the natural and inevitable result of his own non-aggressive attitude would be that his brother would go to Hell.
Ithmi means, "the sin committed against me." The would-be victim is only describing the consequences of his brother’s intended action.
Important Words:
ارید (I wish) is derived from راد i.e. he or it went to and fro; or he desired or sought (a thing). ارید means, he intended or willed or wished or desired or sought. But sometimes the word does not express an actual will or wish but simply a practical state or condition likely to develop in a certain manner. The Arabs say of a seriously sick person یرید ان یموت (lit. he wishes to die) meaning, he is about to die or his condition bespeaks of nearness of death. The Quran says: یرید ان ینقض viz.the wall intended to fall down, i.e. it was about or ready to fall down (18:78) (Aqrab & Lane).
Commentary:
The verse does not mean, as some may be led to think, that Abel desired his brother, Cain, to be cast into Hell. What he meant by the word ارید (I wish), as explained under Important Words above, was simply that the natural and inevitable consequence of his own non-aggressive attitude would be that his brother would go to Hell. In fact, by using this expression, Abel desired to dissuade Cain from perpetration of the horrible crime of fratricide by picturing to him its awful consequences. He told his brother that, as for himself, he would rather die the death of one sinned against than raise his hand to kill him. The result of this would be that he (Cain) would take upon himself the burden of his (Abel’s) sin, (i.e.that of slaying him) as well as that of other sins of his own.
The expression may be explained in another way also. The Holy Prophet is reported to have said that on the Day of Judgement the good deeds of transgressors would be transferred to the account of the persons whom they had wronged and if transgressors had no good deeds to their account, the sins of the persons transgressed against would be transferred to them and thus wrongdoers would bear not only their own sins but also those of the persons whom they had wronged (Muslim, ch. on Birr Was-Silah).
3
اس سے یہ مرادنہیں کہ دل سے چاہتا ہوں بلکہ یہ مراد ہے کہ اخلاقی مجبوری کی وجہ سے دفاع میں شدت بھی اختیار نہیں کروں گا۔ جس کی وجہ سے تو میرے گناہ بھی اٹھالے گا۔ یہی حال یہود کا ہوا کہ مسلمانوں نے صلح کی طرح ڈالی‘ مگر وہ لڑنے کے لئے نکل آئے۔ بلکہ کفار کو بھی اکسایا اور آخر شدید گناہ میں مبتلا ہو کر سزا پائی۔
665
Important Words:
ارید (I wish) is derived from راد i.e. he or it went to and fro; or he desired or sought (a thing). ارید means, he intended or willed or wished or desired or sought. But sometimes the word does not express an actual will or wish but simply a practical state or condition likely to develop in a certain manner. The Arabs say of a seriously sick person یرید ان یموت (lit. he wishes to die) meaning, he is about to die or his condition bespeaks of nearness of death. The Quran says: یرید ان ینقض viz.the wall intended to fall down, i.e. it was about or ready to fall down (18:78) (Aqrab & Lane).
Commentary:
The verse does not mean, as some may be led to think, that Abel desired his brother, Cain, to be cast into Hell. What he meant by the word ارید (I wish), as explained under Important Words above, was simply that the natural and inevitable consequence of his own non-aggressive attitude would be that his brother would go to Hell. In fact, by using this expression, Abel desired to dissuade Cain from perpetration of the horrible crime of fratricide by picturing to him its awful consequences. He told his brother that, as for himself, he would rather die the death of one sinned against than raise his hand to kill him. The result of this would be that he (Cain) would take upon himself the burden of his (Abel’s) sin, (i.e.that of slaying him) as well as that of other sins of his own.
The expression may be explained in another way also. The Holy Prophet is reported to have said that on the Day of Judgement the good deeds of transgressors would be transferred to the account of the persons whom they had wronged and if transgressors had no good deeds to their account, the sins of the persons transgressed against would be transferred to them and thus wrongdoers would bear not only their own sins but also those of the persons whom they had wronged (Muslim, ch. on Birr Was-Silah).
737
Uridu is derived from Rada which sometimes does not express an actual wish but simply a practical state or condition likely to develop in a certain manner (18:78). The verse does not mean that Abel desired his brother Cain to be cast into Hell. What he meant was simply that the natural and inevitable result of his own non-aggressive attitude would be that his brother would go to Hell.
738
Ithmi means, "the sin committed against me." The would-be victim is only describing the consequences of his brother’s intended action.
وَلَا تَطۡرُدِ الَّذِیۡنَ یَدۡعُوۡنَ رَبَّہُمۡ بِالۡغَدٰوۃِ وَالۡعَشِیِّ یُرِیۡدُوۡنَ وَجۡہَہٗ ۖ مَا عَلَیۡکَ مِنۡ حِسَابِہِمۡ مِّنۡ شَیۡءٍ وَّمَا مِنۡ حِسَابِکَ عَلَیۡہِمۡ مِّنۡ شَیۡءٍ فَتَطۡرُدَہُمۡ فَتَکُوۡنَ مِنَ الظّٰلِمِیۡنَ
11:30.
18:29.
Wajh means, pleasure; countenance; the thing itself (2:113).
11:30.
18:29.
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
c
11:30.
d
18:29.
a
11:30.
b
18:29.
798
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
e
11:30.
f
18:29.
852
Wajh means, pleasure; countenance; the thing itself (2:113).
وَلَا تَکُوۡنَنَّ مِنَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِ اللّٰہِ فَتَکُوۡنَ مِنَ الۡخٰسِرِیۡنَ
یٰۤاَبَتِ اِنِّیۡۤ اَخَافُ اَنۡ یَّمَسَّکَ عَذَابٌ مِّنَ الرَّحۡمٰنِ فَتَکُوۡنَ لِلشَّیۡطٰنِ وَلِیًّا
Commentary:
The linking of عذاب (punishment) with the Divine attribute الرحمن (the Gracious) in this and other verses of this Surahappears to be somewhat incongruent and inconsistent. Punishment seems more appropriately related to God’s other attributes such as الجبار (the Subduer), القھار (the Most Supreme), ذو انتقام (the Avenger) etc. In fact, every punishment is the result of the defiance or disobedience of a particular Divine attribute. Sometimes a person is punished because he defies the Divine attribute الغفار (the Great Forgiver), at another time punishment comes upon him because he disobeys the Divine attribute الکریم (Most Generous) and so on. In this verse, in fact in the whole Surah, شرک i.e. idolatry, has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute الرحمن i.e. the Gracious, has also been mentioned again and again because شرک (idolatry) in every shape and form is the direct result of denial of رحمانیةi.e. Divine grace. The two great idolatrous peoples—the Hindus and the Christians, have hopelessly fallen victim to the most degraded form of idolatry because they both deny رحمانیة i.e. Divine grace—the former by believing in the indestructibility and eternity of matter and soul and the latter by subscribing to the foolish doctrine that salvation is impossible without Atonement. So the mentioning together of the Divine attribute الرحمن (the Gracious) and Divine punishment shows that it is not رحمانیة i.e. Divine grace, which is the cause of Divine punishment, rather it is its denial and rejection.
شیطان (Satan), as stated above, may signify man’s evil inclinations and propensities, his bad friends and associates and evil spirits that cast their shadows upon him and lead him deeper and deeper into sin and transgression.
2188
Commentary:
The linking of عذاب (punishment) with the Divine attribute الرحمن (the Gracious) in this and other verses of this Surahappears to be somewhat incongruent and inconsistent. Punishment seems more appropriately related to God’s other attributes such as الجبار (the Subduer), القھار (the Most Supreme), ذو انتقام (the Avenger) etc. In fact, every punishment is the result of the defiance or disobedience of a particular Divine attribute. Sometimes a person is punished because he defies the Divine attribute الغفار (the Great Forgiver), at another time punishment comes upon him because he disobeys the Divine attribute الکریم (Most Generous) and so on. In this verse, in fact in the whole Surah, شرک i.e. idolatry, has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute الرحمن i.e. the Gracious, has also been mentioned again and again because شرک (idolatry) in every shape and form is the direct result of denial of رحمانیةi.e. Divine grace. The two great idolatrous peoples—the Hindus and the Christians, have hopelessly fallen victim to the most degraded form of idolatry because they both deny رحمانیة i.e. Divine grace—the former by believing in the indestructibility and eternity of matter and soul and the latter by subscribing to the foolish doctrine that salvation is impossible without Atonement. So the mentioning together of the Divine attribute الرحمن (the Gracious) and Divine punishment shows that it is not رحمانیة i.e. Divine grace, which is the cause of Divine punishment, rather it is its denial and rejection.
شیطان (Satan), as stated above, may signify man’s evil inclinations and propensities, his bad friends and associates and evil spirits that cast their shadows upon him and lead him deeper and deeper into sin and transgression.
اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَتَکُوۡنَ لَہُمۡ قُلُوۡبٌ یَّعۡقِلُوۡنَ بِہَاۤ اَوۡ اٰذَانٌ یَّسۡمَعُوۡنَ بِہَا ۖ فَاِنَّہَا لَا تَعۡمَی الۡاَبۡصٰرُ وَلٰکِنۡ تَعۡمَی الۡقُلُوۡبُ الَّتِیۡ فِی الصُّدُوۡرِ
12:110; 30:10; 35:45; 40:22; 47:11.
12:110; 30:10; 35:45; 40:22; 47:11.
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
12:110; 30:10; 35:45; 40:22; 47:11.
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
c
12:110; 30:10; 35:45; 40:22; 47:11.
b
12:110; 30:10; 35:45; 40:22; 47:11.
2476
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
b
12:110; 30:10; 35:45; 40:22; 47:11.
1961
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
فَلَا تَدۡعُ مَعَ اللّٰہِ اِلٰہًا اٰخَرَ فَتَکُوۡنَ مِنَ الۡمُعَذَّبِیۡنَ
17:23, 40; 28:89.
Commentary:
This verse contains the fourth argument in support of the claim that the Quran could not have been the Devil’s work. A satanic production could not have laid so much stress on the Unity of God as has been laid in the Quran.
b
17:23, 40; 28:89.
936
«古兰经» 不可能是恶魔所做出来的工作。恶魔所做的东西不可能像 «古兰经» 那样强调安拉的独一性。
b
17:23, 40; 28:89.
2806
Commentary:
This verse contains the fourth argument in support of the claim that the Quran could not have been the Devil’s work. A satanic production could not have laid so much stress on the Unity of God as has been laid in the Quran.
c
17:23, 40; 28:89.
2139
The Qur’an could not have been the Devil’s work. A satanic production could not have laid so much stress on Divine Unity as has been laid in the Qur’an.