وَأَطَعْنَا
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "وَأَطَعْنَا".
ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِۦ ۚ وَقَالُوا۟ سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ
2:137.
3:148, 194; 60:6.
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
See 2:137.
3:148, 194; 60:6.
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
See 2:137.
3:148, 194; 60:6.
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
c
2:137.
d
3:148, 194; 60:6.
216
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
1
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
a
See 2:137.
b
3:148, 194; 60:6.
292
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
a
See 2:137.
b
3:148, 194; 60:6.
358
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
مِّنَ ٱلَّذِينَ هَادُوا۟ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَٱسْمَعْ غَيْرَ مُسْمَعٍ وَرَٰعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًا فِى ٱلدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
یعنی منہ سے تو رَاعِنَا کہہ دیتے ہیں مگر ان کے دل اس سے متفق نہیں ہوتے۔ دل میں وہ رسول کریم صلی اللہ علیہ وسلم کو حقیر سمجھتے ہیں اور خیال کرتے ہیں کہ اس سے کسی رعایت کی طلب کی ہمیں کوئی ضرورت نہیں۔
عربی کے لفظ ہیں فَـلَا یُؤْمِنُوْنَ اِلَّا قَلِیْـلًا جن کا مطلب یہ ہے کہ وہ صرف قلیل ایمان لاتے ہیں۔ مگر محاورہ میں اس کے معنے بالکل ایمان نہ لانے کے ہیں۔
2:76; 3:79; 5:42.
2:105.
The expression Ghaira Musma‘in means; (1) mayest thou not hear by reason of deafness; (2) mayest thou not hear what may please thee; (3) mayest thou not be obeyed.
2:76; 3:79; 5:42.
2:105.
Commentary:
The verb یقولون (they say) is used in Arabic both for words of mouth, and for what one expresses by one’s condition or conduct (see 2:31). In this verse, the expression has been used of the Jews in both these senses, viz. "They say with their tongues that they have heard and obeyed, but their conduct shows that instead of obeying they disobey and defy."
The expression غیر مسمع (without being heard) gives a number of meanings: (1) mayest thou not be made to hear, i.e. mayest thou not hear by reason of deafness; (2) mayest thou not hear any speech or news which thou wouldst like or which may please thee; (3) may not what thou sayest be accepted, or may not thy invitation be accepted and thy call responded to; (4) mayest thou not be obeyed; or (5) the expression may mean, though it was not certainly intended by the Jews, mayest thou not hear anything offensive or unpleasant.
For the expression راعنا (ra‘ina) see note on 2:105.
The Jews used the aforesaid ambiguous expressions in order (1) to conceal what evil thoughts they entertained about the Holy Prophet; (2) to make Muslims imitate them and use analogous expressions while addressing the Holy Prophet; and (3) to taunt Muslims with regard to matters affecting their religion, saying to them in effect, "We speak to your Prophet jestingly and abuse him in ambiguous words; if he had been a true Prophet of God, he would have certainly come to know of this."
c
2:76; 3:79; 5:42.
d
2:105.
2
یعنی منہ سے تو رَاعِنَا کہہ دیتے ہیں مگر ان کے دل اس سے متفق نہیں ہوتے۔ دل میں وہ رسول کریم صلی اللہ علیہ وسلم کو حقیر سمجھتے ہیں اور خیال کرتے ہیں کہ اس سے کسی رعایت کی طلب کی ہمیں کوئی ضرورت نہیں۔
3
عربی کے لفظ ہیں فَـلَا یُؤْمِنُوْنَ اِلَّا قَلِیْـلًا جن کا مطلب یہ ہے کہ وہ صرف قلیل ایمان لاتے ہیں۔ مگر محاورہ میں اس کے معنے بالکل ایمان نہ لانے کے ہیں۔
a
2:76; 3:79; 5:42.
b
2:105.
521
Commentary:
The verb یقولون (they say) is used in Arabic both for words of mouth, and for what one expresses by one’s condition or conduct (see 2:31). In this verse, the expression has been used of the Jews in both these senses, viz. "They say with their tongues that they have heard and obeyed, but their conduct shows that instead of obeying they disobey and defy."
The expression غیر مسمع (without being heard) gives a number of meanings: (1) mayest thou not be made to hear, i.e. mayest thou not hear by reason of deafness; (2) mayest thou not hear any speech or news which thou wouldst like or which may please thee; (3) may not what thou sayest be accepted, or may not thy invitation be accepted and thy call responded to; (4) mayest thou not be obeyed; or (5) the expression may mean, though it was not certainly intended by the Jews, mayest thou not hear anything offensive or unpleasant.
For the expression راعنا (ra‘ina) see note on 2:105.
The Jews used the aforesaid ambiguous expressions in order (1) to conceal what evil thoughts they entertained about the Holy Prophet; (2) to make Muslims imitate them and use analogous expressions while addressing the Holy Prophet; and (3) to taunt Muslims with regard to matters affecting their religion, saying to them in effect, "We speak to your Prophet jestingly and abuse him in ambiguous words; if he had been a true Prophet of God, he would have certainly come to know of this."
a
2:76; 3:79; 5:42.
b
2:105.
613
The expression Ghaira Musma‘in means; (1) mayest thou not hear by reason of deafness; (2) mayest thou not hear what may please thee; (3) mayest thou not be obeyed.
وَٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ وَمِيثَٰقَهُ ٱلَّذِى وَاثَقَكُم بِهِۦٓ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
2:286.
2:286.
It is the Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of Bai‘ah (oath of allegiance) taken from every new convert to Islam, or the word may refer to the Law revealed in the Qur’an and accepted by Muslims.
2:286.
Commentary:
It is Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of بیعة (oath of allegiance) taken from every new convert to Islam; or the word may refer to the law revealed in the Quran and accepted by Muslims. The words, We hear and we obey, obviously refer to the acceptance of Islam by the Faithful.
The words, Allah knows well what is in the minds, have been added to point out that mere lip-profession is not acceptable to God. He who would accept Islam should accept it from the depths of his heart and willingly act up to its teachings. The words thus incidentally provide a strong refutation of the charge so wrongfully brought against Islam that it sanctions conversion at the point of the sword. The sword can only govern the tongue but not the heart.
a
2:286.
a
2:286.
647
Commentary:
It is Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of بیعة (oath of allegiance) taken from every new convert to Islam; or the word may refer to the law revealed in the Quran and accepted by Muslims. The words, We hear and we obey, obviously refer to the acceptance of Islam by the Faithful.
The words, Allah knows well what is in the minds, have been added to point out that mere lip-profession is not acceptable to God. He who would accept Islam should accept it from the depths of his heart and willingly act up to its teachings. The words thus incidentally provide a strong refutation of the charge so wrongfully brought against Islam that it sanctions conversion at the point of the sword. The sword can only govern the tongue but not the heart.
b
2:286.
726
It is the Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of Bai‘ah (oath of allegiance) taken from every new convert to Islam, or the word may refer to the Law revealed in the Qur’an and accepted by Muslims.
وَيَقُولُونَ ءَامَنَّا بِٱللَّهِ وَبِٱلرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُم مِّنۢ بَعْدِ ذَٰلِكَ ۚ وَمَآ أُو۟لَٰٓئِكَ بِٱلْمُؤْمِنِينَ
إِنَّمَا كَانَ قَوْلَ ٱلْمُؤْمِنِينَ إِذَا دُعُوٓا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا۟ سَمِعْنَا وَأَطَعْنَا ۚ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
这节经文以及相近的一些经文指明伊斯兰教一个基本和最重要的原则, 即伊斯兰教是一本完美的法典, 它的命令和律令包括人类生活所有各种不同的方面, 而穆圣是穆斯林民族生活的相关的一切事务的最高权威。
The present and adjacent verses point to a basic and most fundamental Islamic principle, viz. that Islam is a perfect code of laws and its injunctions and commandments cover all the different aspects of human life and that the Holy Prophet is the final authority on all matters that concern the national life of Muslims.
Commentary:
The present and adjacent verses point to a basic and most fundamental Islamic principle, viz. that Islam is a perfect code of laws and its injunctions and commandments cover all the different aspects of human life and the Holy Prophet is the final authority on all matters that concern the national life of Muslims. See also 4:66.
913
这节经文以及相近的一些经文指明伊斯兰教一个基本和最重要的原则, 即伊斯兰教是一本完美的法典, 它的命令和律令包括人类生活所有各种不同的方面, 而穆圣是穆斯林民族生活的相关的一切事务的最高权威。
2628A
Commentary:
The present and adjacent verses point to a basic and most fundamental Islamic principle, viz. that Islam is a perfect code of laws and its injunctions and commandments cover all the different aspects of human life and the Holy Prophet is the final authority on all matters that concern the national life of Muslims. See also 4:66.
2056
The present and adjacent verses point to a basic and most fundamental Islamic principle, viz. that Islam is a perfect code of laws and its injunctions and commandments cover all the different aspects of human life and that the Holy Prophet is the final authority on all matters that concern the national life of Muslims.
يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِى ٱلنَّارِ يَقُولُونَ يَٰلَيْتَنَآ أَطَعْنَا ٱللَّهَ وَأَطَعْنَا ٱلرَّسُولَا۠
25:28.
جس طرح سیخی کباب کو الٹایا پلٹایا جاتا ہے۔
25:28.
25:28.
Important Words:
وجوہ (faces) is the plural of وجه which means face, direction; object and motive; deed or action to which a person directs his attention; the thing itself; the desired way. وجوہ also means leaders; prominent persons. The word seems to have been used in this sense in the present verse. See also 2:113, 149.
d
25:28.
1
جس طرح سیخی کباب کو الٹایا پلٹایا جاتا ہے۔
a
25:28.
3124
Important Words:
وجوہ (faces) is the plural of وجه which means face, direction; object and motive; deed or action to which a person directs his attention; the thing itself; the desired way. وجوہ also means leaders; prominent persons. The word seems to have been used in this sense in the present verse. See also 2:113, 149.
c
25:28.