یَعِدُکُمۡ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "یَعِدُکُمۡ".
اَلشَّیۡطٰنُ یَعِدُکُمُ الۡفَقۡرَ وَیَاۡمُرُکُمۡ بِالۡفَحۡشَآءِ ۖ وَاللّٰہُ یَعِدُکُمۡ مَّغۡفِرَۃً مِّنۡہُ وَفَضۡلًا ۗ وَاللّٰہُ وٰسِعٌ عَلِیۡمٌ
وَعَدَ اچھی اور بُری بات دونوں کے لئے آتا ہے۔ صرف فرق یہ ہے کہ اچھی بات کے لئے بغیر اظہار مفعول کے بھی آجاتا ہے اور بُری بات کے لئے اظہار مفعول ضروری ہے (اقرب) اس آیت میں دونوں معنوں میں استعمال ہوا ہے۔ اس لئے ایک جگہ ڈرانے اور دوسری جگہ وعدہ کرنے کے الفاظ ترجمہ میں استعمال کیے گئے ہیں۔
2:170; 24:22.
Faqara means, he bored a hole into a pearl; Faqura means, he became poor and needy and Faqira means, he had a complaint of his vertebrae. Thus Faqr means, poverty; want or need which breaks the back of the poor man; care or anxiety or disquietude of mind (Lane).
The verse removes the satanic misgiving that spending liberally in the cause of God may render one poor; on the contrary it emphatically declares that if wealthy people do not spend freely in good causes, the result would be national Faqr, i.e. the country would suffer economically and decline morally because, if the economic needs of the less fortunate members of the community are not adequately met, they are tempted to resort to Fahsha’ (foul and immoral means) to earn their livelihood.
See 2:170; 24:22.
Important Words:
فقر (poverty). The verb فقر (faqara) means, he dug into the ground; he bored a hole into a pearl, etc.; he cut into and penetrated a thing. فقر (faqura) means, he became poor and needy. فقر (faqira) means, he had a complaint of his vertebrae. الفقر signifies, poverty; want or need; care and anxiety or disquietude of mind. فقیر of which the plural is فقراء is one who is poor and needy; also one having a complaint of the vertebrae, arising from fracture or disease (Aqrab).
Commentary:
The most handy weapon for Satan is to suggest to the people that if they spend their wealth in charity, they will become poor. But this is a most foolish suggestion; for, if people obey Satan, the result will be فقر i.e. national interests will suffer and the country will definitely decline in prosperity; and if the country declines, individuals cannot remain unaffected. Again, if we do not help our less fortunate countrymen, they will be tempted to resort to فحشاء i.e. foul and unfair means, and the community will become degraded in the eyes of others.
Two pairs of words occur in this verse and their order deserves notice. According to their significance, فضل (bounty) corresponds to فقر (poverty) and مغفرة (forgiveness or the covering of shortcomings) corresponds to فحشاء (foul or infamous conduct). Now, following the above significance of the words, the word فضل ought to have preceded the word مغفرة. But this order has not been observed in the verse, the reason being that whereas the first result of accepting Satan’s suggestion, as mentioned in the present verse, is فقر and then comes فحشاء, the first and immediate consequence of one’s spending one’s wealth in charity is مغفرة and فضل comes afterwards.
Another reason for this order is that Satan cares more for wealth than good name; hence in his case فقر precedes فحشاء. But the righteous care more for God’s forgiveness than for worldly prosperity, hence in their case the precedence of the former to the latter.
Forgiveness from Allah as promised here, signifies that not only will men deal kindly and magnanimously with those who spend their wealth in charity, but God also will deal kindly with them. If a man helps the poor, people generally connive at his faults. Similarly, God will pardon his sins and forgive his shortcomings. Nay, He will do more. He will bestow grace and bounty on him, i.e. He will make him prosper and thrive as a result of his charity. The verse also hints that if, in spite of the evil suggestions of Satan, we spend our wealth for the good of humanity, not only shall we prosper individually but also rise as a nation.
Finally God is واسع (Bountiful), hence His bounty will have no limit. He is also علیم (All-Knowing), hence He will help righteous men in ways beyond their wildest imagination.
a
2:170; 24:22.
205
这节经文消除了恶魔的恫吓: 为安拉的事业慷慨花钱会使人贫穷; 相反, 它着重宣告, 如果有钱人不把钱慷慨地花在善事上, 结果会使国家 فَقْر (Faqr), 也就是说, 国家的经济将困难, 道德将衰落。因为社会上经济情况欠佳的成员的需要如果不能适当得到满足的话, 他们会被引诱去采取 فَحْشَاء (Fahsha’, 罪恶和不道德) 的手段来赚取他们的生活费用。
1
وَعَدَ اچھی اور بُری بات دونوں کے لئے آتا ہے۔ صرف فرق یہ ہے کہ اچھی بات کے لئے بغیر اظہار مفعول کے بھی آجاتا ہے اور بُری بات کے لئے اظہار مفعول ضروری ہے (اقرب) اس آیت میں دونوں معنوں میں استعمال ہوا ہے۔ اس لئے ایک جگہ ڈرانے اور دوسری جگہ وعدہ کرنے کے الفاظ ترجمہ میں استعمال کیے گئے ہیں۔
a
See 2:170; 24:22.
275
Important Words:
فقر (poverty). The verb فقر (faqara) means, he dug into the ground; he bored a hole into a pearl, etc.; he cut into and penetrated a thing. فقر (faqura) means, he became poor and needy. فقر (faqira) means, he had a complaint of his vertebrae. الفقر signifies, poverty; want or need; care and anxiety or disquietude of mind. فقیر of which the plural is فقراء is one who is poor and needy; also one having a complaint of the vertebrae, arising from fracture or disease (Aqrab).
Commentary:
The most handy weapon for Satan is to suggest to the people that if they spend their wealth in charity, they will become poor. But this is a most foolish suggestion; for, if people obey Satan, the result will be فقر i.e. national interests will suffer and the country will definitely decline in prosperity; and if the country declines, individuals cannot remain unaffected. Again, if we do not help our less fortunate countrymen, they will be tempted to resort to فحشاء i.e. foul and unfair means, and the community will become degraded in the eyes of others.
Two pairs of words occur in this verse and their order deserves notice. According to their significance, فضل (bounty) corresponds to فقر (poverty) and مغفرة (forgiveness or the covering of shortcomings) corresponds to فحشاء (foul or infamous conduct). Now, following the above significance of the words, the word فضل ought to have preceded the word مغفرة. But this order has not been observed in the verse, the reason being that whereas the first result of accepting Satan’s suggestion, as mentioned in the present verse, is فقر and then comes فحشاء, the first and immediate consequence of one’s spending one’s wealth in charity is مغفرة and فضل comes afterwards.
Another reason for this order is that Satan cares more for wealth than good name; hence in his case فقر precedes فحشاء. But the righteous care more for God’s forgiveness than for worldly prosperity, hence in their case the precedence of the former to the latter.
Forgiveness from Allah as promised here, signifies that not only will men deal kindly and magnanimously with those who spend their wealth in charity, but God also will deal kindly with them. If a man helps the poor, people generally connive at his faults. Similarly, God will pardon his sins and forgive his shortcomings. Nay, He will do more. He will bestow grace and bounty on him, i.e. He will make him prosper and thrive as a result of his charity. The verse also hints that if, in spite of the evil suggestions of Satan, we spend our wealth for the good of humanity, not only shall we prosper individually but also rise as a nation.
Finally God is واسع (Bountiful), hence His bounty will have no limit. He is also علیم (All-Knowing), hence He will help righteous men in ways beyond their wildest imagination.
a
2:170; 24:22.
338
Faqara means, he bored a hole into a pearl; Faqura means, he became poor and needy and Faqira means, he had a complaint of his vertebrae. Thus Faqr means, poverty; want or need which breaks the back of the poor man; care or anxiety or disquietude of mind (Lane).
339
The verse removes the satanic misgiving that spending liberally in the cause of God may render one poor; on the contrary it emphatically declares that if wealthy people do not spend freely in good causes, the result would be national Faqr, i.e. the country would suffer economically and decline morally because, if the economic needs of the less fortunate members of the community are not adequately met, they are tempted to resort to Fahsha’ (foul and immoral means) to earn their livelihood.
وَقَالَ رَجُلٌ مُّؤۡمِنٌ مِّنۡ اٰلِ فِرۡعَوۡنَ یَکۡتُمُ اِیۡمٰنَہٗۤ اَتَقۡتُلُوۡنَ رَجُلًا اَنۡ یَّقُوۡلَ رَبِّیَ اللّٰہُ وَقَدۡ جَآءَکُمۡ بِالۡبَیِّنٰتِ مِنۡ رَّبِّکُمۡ ۖ وَاِنۡ یَّکُ کٰذِبًا فَعَلَیۡہِ کَذِبُہٗ ۖ وَاِنۡ یَّکُ صَادِقًا یُّصِبۡکُمۡ بَعۡضُ الَّذِیۡ یَعِدُکُمۡ ۖ اِنَّ اللّٰہَ لَا یَہۡدِیۡ مَنۡ ہُوَ مُسۡرِفٌ کَذَّابٌ
69:45, 47.
یہ مطلب نہیں کہ جو حد سے بڑھ کر جھوٹ بولے‘ اسے کامیاب نہیں کرتا‘ بلکہ عربی زبان میں بعض دفعہ مبالغہ پر نفی لائی جاتی ہے اور مراد یہ ہوتی ہے کہ اس قسم کی تھوڑی سی چیز بھی برداشت نہیں کی جائے گی۔
69:45, 47.
The believing man had kept hidden his faith in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
69:45, 47.
Commentary:
It seems that under the influence of Pharaoh’s wife who was a very righteous woman (66:12) some other members of his household had also believed in Moses and the "believing man" might have been one of them. The good man kept his faith concealed in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
The verse also embodies an infallible criterion to test the truth of the claim of a Divine Reformer viz. that (1) a forger of lies is never allowed to grow and prosper and that (2) the opponents of a Divine Reformer do not go unpunished.
e
69:45, 47.
1
یہ مطلب نہیں کہ جو حد سے بڑھ کر جھوٹ بولے‘ اسے کامیاب نہیں کرتا‘ بلکہ عربی زبان میں بعض دفعہ مبالغہ پر نفی لائی جاتی ہے اور مراد یہ ہوتی ہے کہ اس قسم کی تھوڑی سی چیز بھی برداشت نہیں کی جائے گی۔
a
69:45, 47.
3516
Commentary:
It seems that under the influence of Pharaoh’s wife who was a very righteous woman (66:12) some other members of his household had also believed in Moses and the "believing man" might have been one of them. The good man kept his faith concealed in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
The verse also embodies an infallible criterion to test the truth of the claim of a Divine Reformer viz. that (1) a forger of lies is never allowed to grow and prosper and that (2) the opponents of a Divine Reformer do not go unpunished.
a
69:45, 47.
2603
The believing man had kept hidden his faith in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.