ٱلَّذِينَ هَادُوا۟
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "ٱلَّذِينَ هَادُوا۟".
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.
فَبِظُلْمٍ مِّنَ ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا عَلَيْهِمْ طَيِّبَٰتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ ٱللَّهِ كَثِيرًا
6:147.
یعنی مسیحؑ کی تعلیم کے انکار کی وجہ سے دین کا دروازہ ان پر بند کر دیا گیا۔
6:147.
The verse does not refer to any material thing which was forbidden to the Jews after having been allowed before, because no Law-giving Prophet had appeared among them after Moses to forbid them things that had been allowed to them by the Torah. It refers to the spiritual Divine favours of which they had become deprived. It was also to the spiritual blessings the Jews had lost that Jesus referred when he said, I come to allow you some of that which had been forbidden to you (3:51), i.e. I come to restore to you some of the Divine blessings of which you have been deprived on account of your misdeeds.
6:147.
Commentary:
The expression, We forbade them pure things which had been allowed to them, refers to the blessings and favours of God of which the Jews had become deprived by reason of their transgressions. The verse does not refer to any material thing which was forbidden to them after being allowed before, because no Law-giving Prophet appeared among the Israelites after Moses to forbid them things that had been allowed to them by the Torah. It was also to the spiritual blessings which the Jews had lost that Jesus referred when he said, (I come) to allow you some of that which had been forbidden to you (3:51), i.e. I come to restore to you some of the divine blessings of which you have been deprived on account of your misdeeds.
b
6:147.
1
یعنی مسیحؑ کی تعلیم کے انکار کی وجہ سے دین کا دروازہ ان پر بند کر دیا گیا۔
a
6:147.
624
Commentary:
The expression, We forbade them pure things which had been allowed to them, refers to the blessings and favours of God of which the Jews had become deprived by reason of their transgressions. The verse does not refer to any material thing which was forbidden to them after being allowed before, because no Law-giving Prophet appeared among the Israelites after Moses to forbid them things that had been allowed to them by the Torah. It was also to the spiritual blessings which the Jews had lost that Jesus referred when he said, (I come) to allow you some of that which had been forbidden to you (3:51), i.e. I come to restore to you some of the divine blessings of which you have been deprived on account of your misdeeds.
a
6:147.
702
The verse does not refer to any material thing which was forbidden to the Jews after having been allowed before, because no Law-giving Prophet had appeared among them after Moses to forbid them things that had been allowed to them by the Torah. It refers to the spiritual Divine favours of which they had become deprived. It was also to the spiritual blessings the Jews had lost that Jesus referred when he said, I come to allow you some of that which had been forbidden to you (3:51), i.e. I come to restore to you some of the Divine blessings of which you have been deprived on account of your misdeeds.
۞ يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ ٱلَّذِينَ هَادُوا۟ ۛ سَمَّٰعُونَ لِلْكَذِبِ سَمَّٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ ۚ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
وَعَلَى ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا كُلَّ ذِى ظُفُرٍ ۖ وَمِنَ ٱلْبَقَرِ وَٱلْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ إِلَّا مَا حَمَلَتْ ظُهُورُهُمَآ أَوِ ٱلْحَوَايَآ أَوْ مَا ٱخْتَلَطَ بِعَظْمٍ ۚ ذَٰلِكَ جَزَيْنَٰهُم بِبَغْيِهِمْ ۖ وَإِنَّا لَصَٰدِقُونَ
16:119.
یعنی شکاری جانور۔
دیکھیئے احبار باب۳ آیت ۱۴ تا ۱۷
16:119.
See Lev. 3: 17 and 7: 23. In the Talmud, exception is made of the fat that sticks to the ribs.
These things were forbidden to the Jews as a punishment for their transgression.
16:119.
Commentary:
The reader is referred to the Bible (Lev. 3:17) where it is said, "Ye eat neither fat nor blood." Again, in Lev. 7:23 it is said "Ye shall eat no manner of fat of ox or of sheep or of goat." In the Talmud, exception is made of the fat that sticks to the ribs. Similarly, the Jews regard as lawful any fat that cannot be separated from the intestines and the flesh (Enc. Bib., cols. 1544-45). This corroborates the Quran which says, and of the oxen and the sheep and goats did We forbid them their fats, save that which their backs bear or the intestines, or that which is mixed with a bone.
It is declared in the previous verse that the only things forbidden in Islam are (1) carrion, (2) blood poured forth, (3) flesh of swine, and (4) the slaughtered animal on which the name of anyone other than God is pronounced. The Jews might, however, say that there are other things beside the above which are also forbidden them by God. The Quran, therefore, adds that it is true that there are other foods which are forbidden to Jews, but they have not been included in the prohibited things here enumerated; for, these things had been forbidden them not because they were unclean but as a punishment for their transgression. So the declaration of the previous verse still remains true.
c
16:119.
2
یعنی شکاری جانور۔
3
دیکھیئے احبار باب۳ آیت ۱۴ تا ۱۷
a
16:119.
886
Commentary:
The reader is referred to the Bible (Lev. 3:17) where it is said, "Ye eat neither fat nor blood." Again, in Lev. 7:23 it is said "Ye shall eat no manner of fat of ox or of sheep or of goat." In the Talmud, exception is made of the fat that sticks to the ribs. Similarly, the Jews regard as lawful any fat that cannot be separated from the intestines and the flesh (Enc. Bib., cols. 1544-45). This corroborates the Quran which says, and of the oxen and the sheep and goats did We forbid them their fats, save that which their backs bear or the intestines, or that which is mixed with a bone.
It is declared in the previous verse that the only things forbidden in Islam are (1) carrion, (2) blood poured forth, (3) flesh of swine, and (4) the slaughtered animal on which the name of anyone other than God is pronounced. The Jews might, however, say that there are other things beside the above which are also forbidden them by God. The Quran, therefore, adds that it is true that there are other foods which are forbidden to Jews, but they have not been included in the prohibited things here enumerated; for, these things had been forbidden them not because they were unclean but as a punishment for their transgression. So the declaration of the previous verse still remains true.
a
16:119.
925
See Lev. 3: 17 and 7: 23. In the Talmud, exception is made of the fat that sticks to the ribs.
926
These things were forbidden to the Jews as a punishment for their transgression.
وَعَلَى ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِن قَبْلُ ۖ وَمَا ظَلَمْنَٰهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
11:102; 16:34.
11:102; 16:34.
11:102; 16:34.
Commentary:
The verse warns Muslims that, like idolaters, the Jews also made lawful things unlawful and vice versa, and for this unlawful act they were punished by God, so they (the Muslims) should be on their guard against following their bad example.
The word "before" in the sentence We forbade before this all… refers to v. 116 above. The words, but they used to wrong themselves, signify that some other things such as the flesh of the cow and the fat of the goat were forbidden to them. But the prohibition was temporary and was prescribed as a punishment to the Jews for having made lawful for themselves things which God had made unlawful for them.
c
11:102; 16:34.
a
11:102; 16:34.
1919
Commentary:
The verse warns Muslims that, like idolaters, the Jews also made lawful things unlawful and vice versa, and for this unlawful act they were punished by God, so they (the Muslims) should be on their guard against following their bad example.
The word "before" in the sentence We forbade before this all… refers to v. 116 above. The words, but they used to wrong themselves, signify that some other things such as the flesh of the cow and the fat of the goat were forbidden to them. But the prohibition was temporary and was prescribed as a punishment to the Jews for having made lawful for themselves things which God had made unlawful for them.
c
11:102; 16:34.