وَيُنذِرَ

Appears 1 times in Quran

Word Details

وَيُنذِرَ

Meanings

And that it may warn

📖 Lane's Lexicon (Root: نذر)

[1] نَذَرَ عَلَى نَفْسِهِ , (Yoo, Akh, T, S, M, A, * K,) aor. نَذِرَ and نَذُرَ , (M, K,) inf. n. نَذْرٌ (Yoo, Akh, S, M, K,) and نُذُورٌ, (M, K,) [He made a vow; imposed upon himself a vow; أَنْ يَفْعَلَ كَذَا that he would do such a thing; either absolutely, or conditionally, as will be explained below;] he made [a future action] binding, or obligatory, on himself; (T, M, A, K;) as also ↓ انتذر. (K.) And انتذر ↓ نَذْرًا signifies the same as نَذَرَ [He vowed a vow]. (Sgh.) You say also نَذَرْتُ مَالِى, aor. نَذُرَ [and نَذِرَ as implied in the K] inf. n. نَذْرٌ, [I vowed my property; made a vow to give it.] (Yoo, Akh, S, K. *) And نَذَرْتُ لِلّٰهِ كَذَا, (S, Msb, K,) aor. نَذُرَ and نَذِرَ , (S, Msb,) inf. n. نَذْرٌ, (Msb,) I made it binding, or obligatory, on myself, [i. e., I vowed,] of my own free will, to do or to give such a thing to God; namely, some religious service, or an alms, &c.: (TA:) or نَذْرٌ signifies the promising conditionally; as when one says, “ Such a thing shall be obligatory on me if God restore to health my sick [son or other]: ” this is termed نَذْرٌ: but the saying “ I impose upon myself the giving a deenár as alms, ” is not so termed. (K.) The doing this is repeatedly forbidden in traditions: but what is meant thereby is, one's doing so in the belief that he may attain by it something which God has not decreed to betide him, or that he may divert from himself something decreed to befall him: yet if he do so, fulfilment is obligatory on him. (IAth.) You say also, نَذَرَ الوَلَدَ, (M, K,) and نَذَرَتْهُ, (M,) He (the father, M, K) and she (the mother, M) appointed the child [by a vow] to be a minister or servant to the church, (M, K,) or to a place appropriated to religious services or exercises, or acts of devotion: (TA:) so in the Kur, iii. 31. (M.) ＝ 1-A2- نَذِرَ بِالشَّىْءِ, aor. نَذَرَ , (M, IKtt, Msb, K,) inf. n. نَذَرٌ (M, IKtt) and نَذَارَةٌ and نِذَارَةٌ, (IKtt,) or, as some assert, it has no inf. n., like عَسَى &c., the Arabs being content to use in its stead أَنْ followed by the verb, as is said in the 'Ináyeh, on the Kur, chap. xiv., (MF,) He knew of the thing: (Msb:) or he knew of the thing and was cautious of it or on his guard against it or in fear of it. (M, K.) You say also نَذِرَ القَوْمُ بالعَدُوِّ (S, A) The people knew of the enemy: (S:) or knew of the enemy and prepared themselves for them: (A:) or knew of the enemy and were cautious of them or on their guard against them or in fear of them. (TA.) And it is said in a trad., إِنْذَرِ القَوْمَ Have thou knowledge of the people and be cautious of them or on thy guard against them or in fear of them. (TA.)

View Full Entry

Script

uthmani

View Aspects

العربیّا عثمانی (Arabic Uthmani)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 1 verses containing "وَيُنذِرَ".

18:5

وَيُنذِرَ ٱلَّذِينَ قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا

English - Hazrat Molavi Sher Ali ^ra

And that it may warn those who say, ‘ Allah has taken unto Himself a son.’

English - Five Volume Translation

And that it may warn those [a]who say, ‘Allah has taken unto Himself a son.’[2045]

17:112; 19:36; 21:27; 25:3; 39:5; 72:4.

Commentary:

It is worthy of special note that the Quran is first spoken of as 'giving warning', next as 'giving glad tidings' (v. 3) and then again as 'giving warning' as in the present verse. Disbelievers have been warned twice and in between these two warnings the believers have been given glad tidings. This seems rather strange and the words appear to have been used haphazardly. But it is not so. They serve a very useful purpose. The two 'warnings' and the one 'glad tidings' point to three important periods of the history of Islam. The first 'warning' mentioned in v. 3 pertains to the disbelievers of Mecca and all those people in the time of the Holy Prophet who had rejected his Message and were punished for their rejection and opposition. The 'glad tidings' spoken of in the same verse applies to Muslims who after their enemies had been destroyed enjoyed Divine favours for a very long time and this fulfilled the Divine promise embodied in the words, "Wherein they shall abide forever." For long centuries Muslims ruled over a large part of the globe and enjoyed great power and prestige. The 'second warning' embodied in the present verse refers to Christian nations of "the latter days" and implies a prophecy that after Muslims had enjoyed power and dominion for a long time, their glory would depart and Christian nations would again come into their own and spread over the entire world and would prove as a bar sinister to the expansion of Islam. These present-day Christian nations of the west have been warned of a severe punishment that is in store for them in the words, that it may warn those Who say, Allah has taken unto Himself a son. Thus this giving of warnings twice and interspersing these two warnings with glad tidings for Muslims implied three great prophecies viz. (a) the discomfiture and destruction of the Holy Prophet’s opponents in his own time; (b) the phenomenal rise of Muslims to power and glory and, after the departure of Muslim glory, (c) the punishment that is in store for the nations who say that Allah has taken unto Himself a son. The signs of this Divine punishment are already becoming too manifest to be overlooked.

English - Five Volume Commentary ^*

Cross Refs:

17:112; 19:36; 21:27; 25:3; 39:5; 72:4.

2045

Commentary:

وَيُنذِرَ