یَوَدُّ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "یَوَدُّ".
وَلَتَجِدَنَّہُمۡ اَحۡرَصَ النَّاسِ عَلٰی حَیٰوۃٍ وَّمِنَ الَّذِیۡنَ اَشۡرَکُوۡا ۚ یَوَدُّ اَحَدُہُمۡ لَوۡ یُعَمَّرُ اَلۡفَ سَنَۃٍ وَّمَا ہُوَ بِمُزَحۡزِحِہٖ مِنَ الۡعَذَابِ اَنۡ یُّعَمَّرَ ۗ وَاللّٰہُ بَصِیۡرٌۢ بِمَا یَعۡمَلُوۡنَ
62:9.
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
62:9.
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
62:9.
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
a
62:9.
1
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
a
62:9.
103
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
b
62:9.
122B
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
مَّا یَوَدُّ الَّذِیۡنَ کَفَرُوۡا مِنۡ اَہۡلِ الۡکِتٰبِ وَلَا الۡمُشۡرِکِیۡنَ اَنۡ یُّنَزَّلَ عَلَیۡکُمۡ مِّنۡ خَیۡرٍ مِّنۡ رَّبِّکُمۡ ۗ وَاللّٰہُ یَخۡتَصُّ بِرَحۡمَتِہٖ مَنۡ یَّشَآءُ ۚ وَاللّٰہُ ذُو الۡفَضۡلِ الۡعَظِیۡمِ
3:75.
3:75.
3:75.
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
c
3:75.
a
3:75.
112
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
a
3:75.
رُّبَمَا یَوَدُّ الَّذِیۡنَ کَفَرُوۡا لَوۡ کَانُوۡا مُسۡلِمِیۡنَ
یعنی کتاب کا۔
It is on record that such a desire was actually expressed by some disbelievers in the time of the Holy Prophet.
Important Words:
ربما (often) is composed of two parts, رب and ما, the former being used both in the accented and non-accented form i.e. as rubba and ruba. ربما is used both in the sense of "sometimes" and "often" as the context may indicate, though the former is more frequent. Similarly, the word may either refer to the past or to the future (Aqrab & Taj).
Commentary:
According to the different meanings of ربما the verse under comment may mean: "It has often or sometimes happened (or it will often or sometimes happen) that disbelievers have desired (or will desire) that they had been Muslims." In the present verse the word has been used in the sense of "often."
The verse applies to disbelievers in two ways. Firstly, it means that when believers attain success, disbelievers will wish they had been Muslims so that they too had shared in it. Secondly, it refers to the good and beneficial teachings of Islam and means that when disbelievers see how greatly Muslims had benefited by the teachings of the Quran, they will feel a desire that they too had been Muslims that they might have similarly benefited by the Quranic teachings. It is on record that such a desire was actually expressed by some disbelievers in the time of the Holy Prophet.
Even among present-day non-Muslims there are some who entertain such a desire, for they are often confronted with problems for which their own religions provide no true solution and they have perforce to adopt the remedies and measures prescribed by the Quran in order to meet them. For instance, when a Christian people have to pass laws permitting divorce for reasons other than adultery, or when they have to enact laws intended to put an end to the evil of drinking alcohol, they must feel how good it would have been if their own religion had given them the same teachings regarding these matters as Islam had done. In India, too, Hindus are adopting some of the social laws of Islam. This adoption of the Islamic laws by non-Muslims constitutes an irrefutable testimony to the truth of the statement made in the verse under comment.
It is also worthy of note that the Quran uses the word یود (wish) and not یقول (say), thus hinting that though disbelievers might not confess to such a desire, yet in their heart of hearts they not unoften wish that their religion had also laid down institutions like those of Islam. The use of the word ربما (often or sometimes) also indicates that owing to their biased mentality disbelievers would not feel such a desire with regard to all the teachings of Islam but only with regard to some of them.
2
یعنی کتاب کا۔
1710
Important Words:
ربما (often) is composed of two parts, رب and ما, the former being used both in the accented and non-accented form i.e. as rubba and ruba. ربما is used both in the sense of "sometimes" and "often" as the context may indicate, though the former is more frequent. Similarly, the word may either refer to the past or to the future (Aqrab & Taj).
Commentary:
According to the different meanings of ربما the verse under comment may mean: "It has often or sometimes happened (or it will often or sometimes happen) that disbelievers have desired (or will desire) that they had been Muslims." In the present verse the word has been used in the sense of "often."
The verse applies to disbelievers in two ways. Firstly, it means that when believers attain success, disbelievers will wish they had been Muslims so that they too had shared in it. Secondly, it refers to the good and beneficial teachings of Islam and means that when disbelievers see how greatly Muslims had benefited by the teachings of the Quran, they will feel a desire that they too had been Muslims that they might have similarly benefited by the Quranic teachings. It is on record that such a desire was actually expressed by some disbelievers in the time of the Holy Prophet.
Even among present-day non-Muslims there are some who entertain such a desire, for they are often confronted with problems for which their own religions provide no true solution and they have perforce to adopt the remedies and measures prescribed by the Quran in order to meet them. For instance, when a Christian people have to pass laws permitting divorce for reasons other than adultery, or when they have to enact laws intended to put an end to the evil of drinking alcohol, they must feel how good it would have been if their own religion had given them the same teachings regarding these matters as Islam had done. In India, too, Hindus are adopting some of the social laws of Islam. This adoption of the Islamic laws by non-Muslims constitutes an irrefutable testimony to the truth of the statement made in the verse under comment.
It is also worthy of note that the Quran uses the word یود (wish) and not یقول (say), thus hinting that though disbelievers might not confess to such a desire, yet in their heart of hearts they not unoften wish that their religion had also laid down institutions like those of Islam. The use of the word ربما (often or sometimes) also indicates that owing to their biased mentality disbelievers would not feel such a desire with regard to all the teachings of Islam but only with regard to some of them.
1477
It is on record that such a desire was actually expressed by some disbelievers in the time of the Holy Prophet.
یُبَصَّرُوۡنَہُمۡ ۚ یَوَدُّ الۡمُجۡرِمُ لَوۡ یَفۡتَدِیۡ مِنۡ عَذَابِ یَوۡمِئِذٍۭ بِبَنِیۡہِ
5:37; 13:19; 39:48.
5:37; 13:19; 39:48.
5:37; 13:19; 39:48.
Commentary:
What an awe-inspiring picture of the Day of Judgement is given in these verses! Face to face with a calamity man is prepared to part with everything, even to sacrifice his dearest and nearest ones if only by doing so he can save his own skin.
a
5:37; 13:19; 39:48.
e
5:37; 13:19; 39:48.
4372
Commentary:
What an awe-inspiring picture of the Day of Judgement is given in these verses! Face to face with a calamity man is prepared to part with everything, even to sacrifice his dearest and nearest ones if only by doing so he can save his own skin.
c
5:37; 13:19; 39:48.