يَسْتَجِيبُوا۟
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "يَسْتَجِيبُوا۟".
فَإِلَّمْ يَسْتَجِيبُوا۟ لَكُمْ فَٱعْلَمُوٓا۟ أَنَّمَآ أُنزِلَ بِعِلْمِ ٱللَّهِ وَأَن لَّآ إِلَٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ
4:167.
The use of plural pronoun 'your' instead of 'thy' shows that the challenge was not necessarily from the Holy Prophet alone, but Muslims in every age could deliver a challenge in these terms. The verse guarantees that the Qur’an will ever stand unrivalled in its manifold excellent qualities.
4:167.
Commentary:
Naturally the question arises here whether the challenge contained in the preceding verse was confined to the lifetime of the Holy Prophet or whether it extended even to the later ages. This question has been answered in the present verse by the use of the plural pronoun "you" in the clause, And if they do not respond to you, thus showing that the challenge was not confined to the time of the Holy Prophet but extended to all time. If the challenge had been confined only to the lifetime of the Holy Prophet, the words used would have been "if they do not respond to thee" and not as they are. The use of the plural pronoun shows that Muslims in every age can deliver this challenge to disbelievers and the verse guarantees that the Quran will ever stand unrivalled in its manifold excellences.
The words, then know that it has been revealed replete with Allah’s knowledge, mean that if the opponents of Islam do not accept this challenge, it will clearly establish that the Quran comprises the special knowledge of God, and contains matters which are beyond human ken, being undiscoverable by man; hence their inability to produce a book like it.
The expression, that there is no god but He, indicates that the inability of men of all ages to produce a book like the Quran will also prove that there is no god beside Allah; for, if there had been other gods, they and their votaries would have accepted the challenge and, by producing through their cumulative efforts a work like the Quran, would have demonstrated the hollowness of this challenge. Complete silence on their part is sure evidence of the fact that there is no God beside Allah and that He has no equal.
It is disbelievers who are addressed in the closing words, Will you then submit, and they are asked whether they will not join the fold of Islam now that this unaccepted challenge has proved that the Quran is indeed the Word of God.
a
4:167.
610
用复数 “你们” 而不用 “你” 表明, 这项挑战不一定是穆圣一个人提出来的, 而穆斯林在每个时代都能用这种措词来提出这项挑战。这节经文保证 «古兰经» 在它多方面精美素质上是永远无可匹敌的。
a
4:167.
1396
Commentary:
Naturally the question arises here whether the challenge contained in the preceding verse was confined to the lifetime of the Holy Prophet or whether it extended even to the later ages. This question has been answered in the present verse by the use of the plural pronoun "you" in the clause, And if they do not respond to you, thus showing that the challenge was not confined to the time of the Holy Prophet but extended to all time. If the challenge had been confined only to the lifetime of the Holy Prophet, the words used would have been "if they do not respond to thee" and not as they are. The use of the plural pronoun shows that Muslims in every age can deliver this challenge to disbelievers and the verse guarantees that the Quran will ever stand unrivalled in its manifold excellences.
The words, then know that it has been revealed replete with Allah’s knowledge, mean that if the opponents of Islam do not accept this challenge, it will clearly establish that the Quran comprises the special knowledge of God, and contains matters which are beyond human ken, being undiscoverable by man; hence their inability to produce a book like it.
The expression, that there is no god but He, indicates that the inability of men of all ages to produce a book like the Quran will also prove that there is no god beside Allah; for, if there had been other gods, they and their votaries would have accepted the challenge and, by producing through their cumulative efforts a work like the Quran, would have demonstrated the hollowness of this challenge. Complete silence on their part is sure evidence of the fact that there is no God beside Allah and that He has no equal.
It is disbelievers who are addressed in the closing words, Will you then submit, and they are asked whether they will not join the fold of Islam now that this unaccepted challenge has proved that the Quran is indeed the Word of God.
d
4:167.
1303
The use of plural pronoun 'your' instead of 'thy' shows that the challenge was not necessarily from the Holy Prophet alone, but Muslims in every age could deliver a challenge in these terms. The verse guarantees that the Qur’an will ever stand unrivalled in its manifold excellent qualities.
لِلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمُ ٱلْحُسْنَىٰ ۚ وَٱلَّذِينَ لَمْ يَسْتَجِيبُوا۟ لَهُۥ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لَٱفْتَدَوْا۟ بِهِۦٓ ۚ أُو۟لَٰٓئِكَ لَهُمْ سُوٓءُ ٱلْحِسَابِ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمِهَادُ
5:37; 39:48.
5:37; 39:48.
5:37; 39:48.
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
b
5:37; 39:48.
a
5:37; 39:48.
1630
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
a
5:37; 39:48.
وَيَوْمَ يَقُولُ نَادُوا۟ شُرَكَآءِىَ ٱلَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا
16:28; 28:63, 75; 41:48.
The verse may mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, or it may mean that they will become involved in deadly wars which will ruin them.
16:28; 28:63, 75; 41:48.
Important Words:
موبقا (barrier) is derived from وبق i.e. he was ruined. اوبقه means, he destroyed him; disgraced him or imprisoned him. They say فلان یرکب الموبقات او یفعل الموبقات i.e. such a one rides destruction or commits sins which ruin him. موبق means, a place of destruction; a place of danger; prison; a barrier between two things (Aqrab).
Commentary:
The word موبق as shown under Important Words means, (a) a barrier between two things; (b) destruction. According to the first meaning of the word, the Arabic expression, وجعلنا بینھم موبقا would mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, and according to the second it means that they would become involved in deadly wars which would ruin them.
If the expression بینھم (between them) be taken as referring to the false-gods and their votaries, the verse would mean that a barrier would be set up between the two so that the false gods would not be able to hear the entreaties and supplications of their votaries for intercession when the latter find themselves face to face with Divine punishment.
d
16:28; 28:63, 75; 41:48.
769
这节经文可能意指这些国家将筑起关税壁垒或铁幕, 并且在经济上互相抵制, 或者意指他们将卷入死战而毁灭自己。
a
16:28; 28:63, 75; 41:48.
2093
Important Words:
موبقا (barrier) is derived from وبق i.e. he was ruined. اوبقه means, he destroyed him; disgraced him or imprisoned him. They say فلان یرکب الموبقات او یفعل الموبقات i.e. such a one rides destruction or commits sins which ruin him. موبق means, a place of destruction; a place of danger; prison; a barrier between two things (Aqrab).
Commentary:
The word موبق as shown under Important Words means, (a) a barrier between two things; (b) destruction. According to the first meaning of the word, the Arabic expression, وجعلنا بینھم موبقا would mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, and according to the second it means that they would become involved in deadly wars which would ruin them.
If the expression بینھم (between them) be taken as referring to the false-gods and their votaries, the verse would mean that a barrier would be set up between the two so that the false gods would not be able to hear the entreaties and supplications of their votaries for intercession when the latter find themselves face to face with Divine punishment.
c
16:28; 28:63, 75; 41:48.
1700
The verse may mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, or it may mean that they will become involved in deadly wars which will ruin them.
فَإِن لَّمْ يَسْتَجِيبُوا۟ لَكَ فَٱعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَآءَهُمْ ۚ وَمَنْ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَىٰهُ بِغَيْرِ هُدًى مِّنَ ٱللَّهِ ۚ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
11:15.
11:15.
11:15.
b
11:15.
a
11:15.
c
11:15.
وَقِيلَ ٱدْعُوا۟ شُرَكَآءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَرَأَوُا۟ ٱلْعَذَابَ ۚ لَوْ أَنَّهُمْ كَانُوا۟ يَهْتَدُونَ
10:29, 30; 16:87.
10:29, 30; 16:87.
10:29-30; 16:87.
a
10:29, 30; 16:87.
c
10:29-30; 16:87.
d
10:29, 30; 16:87.