ذِکۡر
Appears 69 times in Quran
📖 Lane's Lexicon
Classical definitions for root ذكر
Derived Stems (65)
Derived Words (8)
Words derived from the lemma "ذِکۡر".
- in the remembrance
- mention
- at the remembrance
- and remembrance
- in the Reminde
- their admonition
- eminence
- to remember
- and the Book
Occurrences in Quran
Found 69 verses containing "ذِکۡر".
فَاِذَا قَضَیۡتُمۡ مَّنٰسِکَکُمۡ فَاذۡکُرُوا اللّٰہَ کَذِکۡرِکُمۡ اٰبَآءَکُمۡ اَوۡ اَشَدَّ ذِکۡرًا ۗ فَمِنَ النَّاسِ مَنۡ یَّقُوۡلُ رَبَّنَاۤ اٰتِنَا فِی الدُّنۡیَا وَمَا لَہٗ فِی الۡاٰخِرَۃِ مِنۡ خَلٰقٍ
2:129.
See 2:153.
4:135; 42:21.
2:129.
See 2:153.
4:135; 42:21.
Important Words:
فاذکروا (celebrate praises of) is derived from ذکر which means, (1) he talked of him by way of praising him; (2) he remembered him in his heart (Aqrab & Mufradat). See also 2:41, 153.
او (or) is a preposition, used to convey a number of meanings, the more important being: (1) or; (2) and; (3) nay; (4) unless; (5) until (Aqrab & Lane).
خلاق (share) means, an abundant share in what is good (Aqrab).
Commentary:
The clause, celebrate the praises of Allah as you celebrated the praises of your fathers, points to a practice of pagan Arabs who used to gather together at a certain place in Mina after the performance of the rites of Pilgrimage and glorify their forefathers by reciting poems in their praise. Muslims are here bidden to glorify God instead, and praise Him as they used to praise their forefathers, and, the words "even more than that" have been added to emphasize that God’s praises should transcend all, for the word او (or) also means, "nay". It is also possible that the word ك (as) in the expression کذکرکم (as you celebrated praises) has been used only to denote general similarity without reference to degree, and the word او (or) has been used in the sense of "and". In this case the verse would mean that though in the general manner of praise your celebration of God’s praises may resemble the praises with which you glorified your fathers, in degree it should excel it, being اشد (stronger, loftier and firmer).
Here is a good example of how the Quran, while retaining some old customs, improved upon and, spiritualised them to serve the ends of Islam.
The clause, when you have performed the acts of worship prescribed for you, celebrate the praises of Allah as you celebrated the praises of your fathers or even more than that, has yet another meaning. As the word ذکر also means 'remembering' and the word اب (father) includes mother as well (12:101), the clause may also signify that the rites of Pilgrimage, if performed in the right spirit, should fill the heart of man with such love for God as to make him always remember Him just as a child remembers his parents. This is why the Quran begins the word اذکروا with the conjunction ف meaning "so" or "then", hinting that the result of the performance of the rites of Pilgrimage should be that a pilgrim should ever after remember his Creator with the fondness displayed by a child for his parents. But this is only the first stage. With holier men God’s love should be even greater, as the verse hints in the words, or even more than that. Says the Holy Prophet, "The sign of true faith is that a believer’s love for God and His Apostle should be greater than his love for any other being or thing" (Bukhari).
The concluding clause, i.e. of men there are some who say, 'Our Lord, grant us (good things) in this world, and such a one shall have no share in the Hereafter, points to the fact that if the pilgrim confines himself to the celebration of the praises of his fathers and forgets his Creator, he would be like a person who spends all his efforts in the pursuit of this world, even his prayers being confined to search after worldly things. Such a person shall evidently have no claim to the good things of the Hereafter. It is also significant that in this clause the Quran does not use the word حسنة (good things) with the words فی الدنیا (in this world) thereby hinting that such men generally make no distinction between the good things of this world and the bad things thereof, their sole object being the things of this world, irrespective of whether they are good or bad.
As explained under Important Words, the word خلاق (share) occurring in the clause, such a one shall have no share in the Hereafter, really means, "an abundant share in what is good". So the verse would really mean not that such a person will get only a small share in the Hereafter but that, by remaining engrossed in the things of this world, he will deprive himself of a big share and will get no share at all. As the Quran has to condense vast subjects in a small space, it purposely uses words and constructions that take the smallest space but convey the vastest meaning.
a
2:129.
b
2:153.
c
4:135; 42:21.
a
2:129.
b
See 2:153.
c
4:135; 42:21.
207
Important Words:
فاذکروا (celebrate praises of) is derived from ذکر which means, (1) he talked of him by way of praising him; (2) he remembered him in his heart (Aqrab & Mufradat). See also 2:41, 153.
او (or) is a preposition, used to convey a number of meanings, the more important being: (1) or; (2) and; (3) nay; (4) unless; (5) until (Aqrab & Lane).
خلاق (share) means, an abundant share in what is good (Aqrab).
Commentary:
The clause, celebrate the praises of Allah as you celebrated the praises of your fathers, points to a practice of pagan Arabs who used to gather together at a certain place in Mina after the performance of the rites of Pilgrimage and glorify their forefathers by reciting poems in their praise. Muslims are here bidden to glorify God instead, and praise Him as they used to praise their forefathers, and, the words "even more than that" have been added to emphasize that God’s praises should transcend all, for the word او (or) also means, "nay". It is also possible that the word ك (as) in the expression کذکرکم (as you celebrated praises) has been used only to denote general similarity without reference to degree, and the word او (or) has been used in the sense of "and". In this case the verse would mean that though in the general manner of praise your celebration of God’s praises may resemble the praises with which you glorified your fathers, in degree it should excel it, being اشد (stronger, loftier and firmer).
Here is a good example of how the Quran, while retaining some old customs, improved upon and, spiritualised them to serve the ends of Islam.
The clause, when you have performed the acts of worship prescribed for you, celebrate the praises of Allah as you celebrated the praises of your fathers or even more than that, has yet another meaning. As the word ذکر also means 'remembering' and the word اب (father) includes mother as well (12:101), the clause may also signify that the rites of Pilgrimage, if performed in the right spirit, should fill the heart of man with such love for God as to make him always remember Him just as a child remembers his parents. This is why the Quran begins the word اذکروا with the conjunction ف meaning "so" or "then", hinting that the result of the performance of the rites of Pilgrimage should be that a pilgrim should ever after remember his Creator with the fondness displayed by a child for his parents. But this is only the first stage. With holier men God’s love should be even greater, as the verse hints in the words, or even more than that. Says the Holy Prophet, "The sign of true faith is that a believer’s love for God and His Apostle should be greater than his love for any other being or thing" (Bukhari).
The concluding clause, i.e. of men there are some who say, 'Our Lord, grant us (good things) in this world, and such a one shall have no share in the Hereafter, points to the fact that if the pilgrim confines himself to the celebration of the praises of his fathers and forgets his Creator, he would be like a person who spends all his efforts in the pursuit of this world, even his prayers being confined to search after worldly things. Such a person shall evidently have no claim to the good things of the Hereafter. It is also significant that in this clause the Quran does not use the word حسنة (good things) with the words فی الدنیا (in this world) thereby hinting that such men generally make no distinction between the good things of this world and the bad things thereof, their sole object being the things of this world, irrespective of whether they are good or bad.
As explained under Important Words, the word خلاق (share) occurring in the clause, such a one shall have no share in the Hereafter, really means, "an abundant share in what is good". So the verse would really mean not that such a person will get only a small share in the Hereafter but that, by remaining engrossed in the things of this world, he will deprive himself of a big share and will get no share at all. As the Quran has to condense vast subjects in a small space, it purposely uses words and constructions that take the smallest space but convey the vastest meaning.
b
2:129.
c
See 2:153.
d
4:135; 42:21.
فَقَالَ اِنِّیۡۤ اَحۡبَبۡتُ حُبَّ الۡخَیۡرِ عَنۡ ذِکۡرِ رَبِّیۡ حَتّٰی تَوَارَتۡ بِالۡحِجَابِ
قرآن کریم میں اِنِّیْ اَحْبَبْتُ حُبَّ الْخَیْرِ عَنْ ذِکْرِ رَبِّیْ ہے۔ مفسرین نے کہا ہے کہ گھوڑے دیکھتے ہوئے نماز کا وقت جاتا رہا لیکن اصل مطلب یہ ہے کہ گھوڑوں کو میں نے خدا کی یاد میں خریدا ہے یعنی جہاد کے لئے اور یہی بات نبی کے شایان شان ہے۔ نہ وہ جو کہ مفسرین کہتے ہیں۔ چنانچہ عَنْ کے معنے لغت میں ’’سبب سے‘‘ کے بھی ہیں۔ (اقرب)
‘An denotes transition; compensation (2:49); superiority (47:39). It also denotes a cause as in the present verse, and it has the same sense as li (53:4).
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army. Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
Important Words:
عن (because) is a preposition and as such it has several meanings:
1. It denotes transition as in the saying سافرت عن البلد i.e. I journeyed from the town.
2. It denotes compensation as in the verse لاتجزی نفس عن نفس شیئاً i.e. no soul shall serve as a substitute for another soul (2:49).
3. It denotes superiority i.e. being synonymous with علی as in the verse فانـما یبخل عن نفسه i.e. And whoso is niggardly, is niggardly only against his own soul or is niggardly only to himself (47:39).
4. It denotes a cause as in the verse under comment and also in the verse وما نـحن بتارکی آلـھتنا عن قولك i.e. we are not going to forsake our gods because of thy saying (11:54).
5. It is synonymous with بعد (after) as in the verse لترکبن طبقا عن طبق, meaning حالة بعد حالة i.e. you will surely pass on from one stage to another (84:20).
6. It is also synonymous with من (from) as in the verse الذی یقبل التوبة عن عبادہ i.e. He it is Who accepts repentance from His servants (42:26).
7. It has the same sense as ب (by or with) as in the verse وما ینطق عن الـھوی i.e. nor does he speak with the desire of self-gratification (53:4).
8. It denotes the using of a thing as an aid or instrument as in the saying: رمیت عن القوس i.e. I shot with or by means of the bow (Lane).
Commentary:
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army which was so necessary to guard and protect his God-given and far-flung kingdom—a great stronghold of truth and righteousness. So Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
1
قرآن کریم میں اِنِّیْ اَحْبَبْتُ حُبَّ الْخَیْرِ عَنْ ذِکْرِ رَبِّیْ ہے۔ مفسرین نے کہا ہے کہ گھوڑے دیکھتے ہوئے نماز کا وقت جاتا رہا لیکن اصل مطلب یہ ہے کہ گھوڑوں کو میں نے خدا کی یاد میں خریدا ہے یعنی جہاد کے لئے اور یہی بات نبی کے شایان شان ہے۔ نہ وہ جو کہ مفسرین کہتے ہیں۔ چنانچہ عَنْ کے معنے لغت میں ’’سبب سے‘‘ کے بھی ہیں۔ (اقرب)
3403
Important Words:
عن (because) is a preposition and as such it has several meanings:
1. It denotes transition as in the saying سافرت عن البلد i.e. I journeyed from the town.
2. It denotes compensation as in the verse لاتجزی نفس عن نفس شیئاً i.e. no soul shall serve as a substitute for another soul (2:49).
3. It denotes superiority i.e. being synonymous with علی as in the verse فانـما یبخل عن نفسه i.e. And whoso is niggardly, is niggardly only against his own soul or is niggardly only to himself (47:39).
4. It denotes a cause as in the verse under comment and also in the verse وما نـحن بتارکی آلـھتنا عن قولك i.e. we are not going to forsake our gods because of thy saying (11:54).
5. It is synonymous with بعد (after) as in the verse لترکبن طبقا عن طبق, meaning حالة بعد حالة i.e. you will surely pass on from one stage to another (84:20).
6. It is also synonymous with من (from) as in the verse الذی یقبل التوبة عن عبادہ i.e. He it is Who accepts repentance from His servants (42:26).
7. It has the same sense as ب (by or with) as in the verse وما ینطق عن الـھوی i.e. nor does he speak with the desire of self-gratification (53:4).
8. It denotes the using of a thing as an aid or instrument as in the saying: رمیت عن القوس i.e. I shot with or by means of the bow (Lane).
Commentary:
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army which was so necessary to guard and protect his God-given and far-flung kingdom—a great stronghold of truth and righteousness. So Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
2529
‘An denotes transition; compensation (2:49); superiority (47:39). It also denotes a cause as in the present verse, and it has the same sense as li (53:4).
2530
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army. Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
اُتۡلُ مَاۤ اُوۡحِیَ اِلَیۡکَ مِنَ الۡکِتٰبِ وَاَقِمِ الصَّلٰوۃَ ۖ اِنَّ الصَّلٰوۃَ تَنۡہٰی عَنِ الۡفَحۡشَآءِ وَالۡمُنۡکَرِ ۗ وَلَذِکۡرُ اللّٰہِ اَکۡبَرُ ۗ وَاللّٰہُ یَعۡلَمُ مَا تَصۡنَعُوۡنَ
18:28.
اُتْلُ (Utlu) 的意思是: 宣告; 宣传; 宣读; 背诵; 复述, 信奉 (Lane)。
这节经文讲了三件事: 宣传和宣读 «古兰经», 固守拜功和记念安拉。做这三件事的目的是人类从罪恶的束缚中解救出来以及帮助他们提高自己的道德和精神。对安拉活的、有生气的信仰, 是一切降示的宗教的基本原则, 因为这种信念能有力地阻止人类邪恶的倾向和行动。这就是 «古兰经» 反复讲述安拉的存在并谈及他伟大的力量、光荣和仁爱以及极大地强调以伊斯兰拜功的形式来记念安拉的理由。这种拜功, 如果能按照它必需的条件来完成的话, 必然会提高并达到思想和行动的纯洁性。
تَـلَا کے معنے پڑھنے اور تَـلَا عَلَیْہِ کے معنے سنانے کے ہوتے ہیں۔ اور چونکہ عربی میں بعض دفعہ صِلہ حذف کر دیا جاتا ہے۔ اس لئے اس کے دونوں معنے کیے جا سکتے ہیں۔ پڑھنا بھی اور سُنانا بھی۔
18:28.
Utlu means, proclaim; preach; read, recite, rehearse, follow (Lane).
Three things have been mentioned in this verse, viz. preaching and reading of the Qur’an, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually. A living faith in a Supreme Being is the basic principle of all revealed religions because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Qur’an reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance in the form of the Islamic Prayer, which, if performed with all its necessary' conditions, purity of mind and actions is the inevitable result.
18:28.
Important Words:
اتل (recite) is imperative from تلا. They say تلا الکتاب i.e. he read, rehearsed, recited the book; he followed it and did according to it. ھو یتلو فلانا means, he follows such a one in action; he imitates him. تلوت الابل means, I drove the camels together from their several quarters. اتل means, proclaim; preach, read, recite, rehearse; follow (Lane & Aqrab). See also 2:114.
ذکر (remembrance) is infinitive noun from ذکر (dhakara) which means, he remembered; he kept in mind. ذکر (dhikrun) means, remembrance; speaking of or mentioning; honour; eminence; good name; praise, etc. (Lane & Aqrab). See also 2:153, 201; 6:69 & 15:7.
Commentary:
Three things have been mentioned in this verse, viz. preaching and reading of the Quran, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually which is the supreme object of all Divine Books. A living faith in a Supreme Being to Whom man has to render an account of all his actions after his death in a new life is the basic principle of all revealed religions and their great aim is to create and inculcate such faith because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Quran reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance of which the Islamic Prayer constitutes the most complete form; and of which—if performed with all its necessary conditions—purity of mind and actions is the inevitable result. Observance of Prayer, however, demands the fulfilment of the following five conditions:
1. One should be regular in saying Prayers.
2. Prayers should be said punctually at their appointed hours and in accordance with the prescribed rules.
3. One should be humble in spirit and should not allow one’s thoughts to wander away while saying Prayer.
4. Prayers should be said in congregation.
5. One should exhort others also to be regular and punctual in saying Prayers.
ذکر الله may mean, (1) man’s glorification of God, or (2) God’s remembrance of man, i.e. His raising him to a place of honour and eminence and spreading his good reputation. The verse purports to say that if you remember God and glorify Him, He will bestow honour and renown upon you and will make you eminent and respected in the world. See also 23:10.
c
18:28.
977
اُتْلُ (Utlu) 的意思是: 宣告; 宣传; 宣读; 背诵; 复述, 信奉 (Lane)。
978
这节经文讲了三件事: 宣传和宣读 «古兰经», 固守拜功和记念安拉。做这三件事的目的是人类从罪恶的束缚中解救出来以及帮助他们提高自己的道德和精神。对安拉活的、有生气的信仰, 是一切降示的宗教的基本原则, 因为这种信念能有力地阻止人类邪恶的倾向和行动。这就是 «古兰经» 反复讲述安拉的存在并谈及他伟大的力量、光荣和仁爱以及极大地强调以伊斯兰拜功的形式来记念安拉的理由。这种拜功, 如果能按照它必需的条件来完成的话, 必然会提高并达到思想和行动的纯洁性。
1
تَـلَا کے معنے پڑھنے اور تَـلَا عَلَیْہِ کے معنے سنانے کے ہوتے ہیں۔ اور چونکہ عربی میں بعض دفعہ صِلہ حذف کر دیا جاتا ہے۔ اس لئے اس کے دونوں معنے کیے جا سکتے ہیں۔ پڑھنا بھی اور سُنانا بھی۔
b
18:28.
2970
Important Words:
اتل (recite) is imperative from تلا. They say تلا الکتاب i.e. he read, rehearsed, recited the book; he followed it and did according to it. ھو یتلو فلانا means, he follows such a one in action; he imitates him. تلوت الابل means, I drove the camels together from their several quarters. اتل means, proclaim; preach, read, recite, rehearse; follow (Lane & Aqrab). See also 2:114.
ذکر (remembrance) is infinitive noun from ذکر (dhakara) which means, he remembered; he kept in mind. ذکر (dhikrun) means, remembrance; speaking of or mentioning; honour; eminence; good name; praise, etc. (Lane & Aqrab). See also 2:153, 201; 6:69 & 15:7.
Commentary:
Three things have been mentioned in this verse, viz. preaching and reading of the Quran, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually which is the supreme object of all Divine Books. A living faith in a Supreme Being to Whom man has to render an account of all his actions after his death in a new life is the basic principle of all revealed religions and their great aim is to create and inculcate such faith because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Quran reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance of which the Islamic Prayer constitutes the most complete form; and of which—if performed with all its necessary conditions—purity of mind and actions is the inevitable result. Observance of Prayer, however, demands the fulfilment of the following five conditions:
1. One should be regular in saying Prayers.
2. Prayers should be said punctually at their appointed hours and in accordance with the prescribed rules.
3. One should be humble in spirit and should not allow one’s thoughts to wander away while saying Prayer.
4. Prayers should be said in congregation.
5. One should exhort others also to be regular and punctual in saying Prayers.
ذکر الله may mean, (1) man’s glorification of God, or (2) God’s remembrance of man, i.e. His raising him to a place of honour and eminence and spreading his good reputation. The verse purports to say that if you remember God and glorify Him, He will bestow honour and renown upon you and will make you eminent and respected in the world. See also 23:10.
c
18:28.
2256
Utlu means, proclaim; preach; read, recite, rehearse, follow (Lane).
2256A
Three things have been mentioned in this verse, viz. preaching and reading of the Qur’an, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually. A living faith in a Supreme Being is the basic principle of all revealed religions because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Qur’an reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance in the form of the Islamic Prayer, which, if performed with all its necessary' conditions, purity of mind and actions is the inevitable result.
اَوَلَمۡ یَکۡفِہِمۡ اَنَّاۤ اَنۡزَلۡنَا عَلَیۡکَ الۡکِتٰبَ یُتۡلٰی عَلَیۡہِمۡ ۚ اِنَّ فِیۡ ذٰلِکَ لَرَحۡمَۃً وَّذِکۡرٰی لِقَوۡمٍ یُّؤۡمِنُوۡنَ
对不信的人要求降示惩罚的迹象 (见上节经文), 这节经文以充满怜悯的口 气答复了他们。它问他们说, 安拉已经给了他们以 «古兰经» 为形式的仁慈的迹象。如果他们按照 «古兰经» 去做, 他们能达到高超的地位而成为世界上一个光荣和可敬的民族。为什么他们还要降示一个惩罚的迹象呢?
To the demand of disbelievers for a Sign of punishment (see preceding verse), the present verse gives an answer full of pathos. It asks them, why do they demand a Sign of punishment when God has already given them a Sign of mercy in the form of the Qur’an by acting upon which they can acquire eminence and become an honoured and respected people in the world.
Commentary:
To the demand of disbelievers for a sign of punishment, the present verse gives an answer full of pathos. It asks disbelievers the pertinent question, viz. why do they demand a sign of punishment when We have already given them a sign of mercy in the form of the Quran by acting upon which they can acquire eminence and become an honoured and respected people in the world? Do they not see that the Quran has brought about a wonderful transformation in the lives of its followers? Does not this fact alone constitute a sign for them? The verse further implies that God will treat the people of the Holy Prophet with mercy and that they will be led to the right path through the Quran.
981
对不信的人要求降示惩罚的迹象 (见上节经文), 这节经文以充满怜悯的口 气答复了他们。它问他们说, 安拉已经给了他们以 «古兰经» 为形式的仁慈的迹象。如果他们按照 «古兰经» 去做, 他们能达到高超的地位而成为世界上一个光荣和可敬的民族。为什么他们还要降示一个惩罚的迹象呢?
2976
Commentary:
To the demand of disbelievers for a sign of punishment, the present verse gives an answer full of pathos. It asks disbelievers the pertinent question, viz. why do they demand a sign of punishment when We have already given them a sign of mercy in the form of the Quran by acting upon which they can acquire eminence and become an honoured and respected people in the world? Do they not see that the Quran has brought about a wonderful transformation in the lives of its followers? Does not this fact alone constitute a sign for them? The verse further implies that God will treat the people of the Holy Prophet with mercy and that they will be led to the right path through the Quran.
2260
To the demand of disbelievers for a Sign of punishment (see preceding verse), the present verse gives an answer full of pathos. It asks them, why do they demand a Sign of punishment when God has already given them a Sign of mercy in the form of the Qur’an by acting upon which they can acquire eminence and become an honoured and respected people in the world.
اِنَّمَا یُرِیۡدُ الشَّیۡطٰنُ اَنۡ یُّوۡقِعَ بَیۡنَکُمُ الۡعَدٰوَۃَ وَالۡبَغۡضَآءَ فِی الۡخَمۡرِ وَالۡمَیۡسِرِ وَیَصُدَّکُمۡ عَنۡ ذِکۡرِ اللّٰہِ وَعَنِ الصَّلٰوۃِ ۖ فَہَلۡ اَنۡتُمۡ مُّنۡتَہُوۡنَ
After stating that the four things mentioned in the previous verse are all abomination in one sense or another, the present verse is confined to two of them—wine and games of chance—and gives additional reasons against them. These reasons rest on political, social, spiritual and socio-religious grounds, these being implied in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer."
Commentary:
After stating that the four things mentioned in the previous verse are all رجس (abomination) in one sense or another, the present verse confines itself to two of the four mentioned things—wine and games of hazard—and gives additional reasons against them. These reasons are, as stated in the verse, four in number and rest on political, social, spiritual and socio-religious grounds, this being hinted in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer". The interrogation in the clause, But will you keep back?, embodies a strong admonition not to do the thing, the use of the interrogative form being the most effective form of exhortation. See also 2:220.
719
Commentary:
After stating that the four things mentioned in the previous verse are all رجس (abomination) in one sense or another, the present verse confines itself to two of the four mentioned things—wine and games of hazard—and gives additional reasons against them. These reasons are, as stated in the verse, four in number and rest on political, social, spiritual and socio-religious grounds, this being hinted in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer". The interrogation in the clause, But will you keep back?, embodies a strong admonition not to do the thing, the use of the interrogative form being the most effective form of exhortation. See also 2:220.
790A
After stating that the four things mentioned in the previous verse are all abomination in one sense or another, the present verse is confined to two of them—wine and games of chance—and gives additional reasons against them. These reasons rest on political, social, spiritual and socio-religious grounds, these being implied in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer."
وَمَا عَلَی الَّذِیۡنَ یَتَّقُوۡنَ مِنۡ حِسَابِہِمۡ مِّنۡ شَیۡءٍ وَّلٰکِنۡ ذِکۡرٰی لَعَلَّہُمۡ یَتَّقُوۡنَ
6:53.
6:53.
a
6:53.
a
6:53.
815
Important Words:
ذکری (to admonish). See the preceding verse.
b
6:53.
اُولٰٓئِکَ الَّذِیۡنَ ہَدَی اللّٰہُ ۖ فَبِہُدٰٮہُمُ اقۡتَدِہۡ ۗ قُل لَّاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ اَجۡرًا ۖ اِنۡ ہُوَ اِلَّا ذِکۡرٰی لِلۡعٰلَمِیۡنَ
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
833
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
872
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
کِتٰبٌ اُنۡزِلَ اِلَیۡکَ فَلَا یَکُنۡ فِیۡ صَدۡرِکَ حَرَجٌ مِّنۡہُ لِتُنۡذِرَ بِہٖ وَذِکۡرٰی لِلۡمُؤۡمِنِیۡنَ
6:52; 19:98; 25:2.
6:52; 19:98; 25:2.
Commentary:
This verse is addressed to each and every believer, and not particularly to the Holy Prophet. The believers are told that the Quran is God’s own revelation and not the outcome of the Prophet’s mind, and since it is the revealed Word of the All-Knowing God, they should feel no straitness or hesitance in acting upon its injunctions and preaching them to others.
c
6:52; 19:98; 25:2.
c
6:52; 19:98; 25:2.
907
Commentary:
This verse is addressed to each and every believer, and not particularly to the Holy Prophet. The believers are told that the Quran is God’s own revelation and not the outcome of the Prophet’s mind, and since it is the revealed Word of the All-Knowing God, they should feel no straitness or hesitance in acting upon its injunctions and preaching them to others.
c
6:52; 19:98; 25:2.
943
This verse is addressed to every believer, and not particularly to the Holy Prophet.
اَوَعَجِبۡتُمۡ اَنۡ جَآءَکُمۡ ذِکۡرٌ مِّنۡ رَّبِّکُمۡ عَلٰی رَجُلٍ مِّنۡکُمۡ لِیُنۡذِرَکُمۡ وَلِتَتَّقُوۡا وَلَعَلَّکُمۡ تُرۡحَمُوۡنَ
7:70; 10:3; 38:5; 50:3.
7:70; 10:3; 38:5; 50:3.
7:70; 10:3; 38:5; 50:3.
Commentary:
The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that Divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a Divine Message can be conferred upon an ordinary person from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb), Who is not only their Creator but Who also nourishes them and looks after their physical and spiritual needs, and Who, by sending down a new revelation, has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that Divine revelation should come to a man from among them. Do they think that they have become so degraded that none of them could become the recipient of Divine revelation?
e
7:70; 10:3; 38:5; 50:3.
c
7:70; 10:3; 38:5; 50:3.
962
Commentary:
The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that Divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a Divine Message can be conferred upon an ordinary person from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb), Who is not only their Creator but Who also nourishes them and looks after their physical and spiritual needs, and Who, by sending down a new revelation, has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that Divine revelation should come to a man from among them. Do they think that they have become so degraded that none of them could become the recipient of Divine revelation?
c
7:70; 10:3; 38:5; 50:3.
اَوَعَجِبۡتُمۡ اَنۡ جَآءَکُمۡ ذِکۡرٌ مِّنۡ رَّبِّکُمۡ عَلٰی رَجُلٍ مِّنۡکُمۡ لِیُنۡذِرَکُمۡ ۚ وَاذۡکُرُوۡۤا اِذۡ جَعَلَکُمۡ خُلَفَآءَ مِنۡۢ بَعۡدِ قَوۡمِ نُوۡحٍ وَّزَادَکُمۡ فِی الۡخَلۡقِ بَصۜۡطَۃً ۖ فَاذۡکُرُوۡۤا اٰلَآءَ اللّٰہِ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
The Adites were a very prosperous and powerful people.
The words also mean that He increased your posterity.
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
f
7:64; 10:3; 38:5; 50:3.
g
6:166; 7:75, 130; 10:15.
504
阿德人过去是非常繁荣强盛的民族。
1
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
a
7:64; 10:3; 38:5; 50:3.
b
6:166; 7:75, 130; 10:15.
968
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
e
7:64; 10:3; 38:5; 50:3.
f
6:166; 7:75, 130; 10:15.
997
The Adites were a very prosperous and powerful people.
997A
The words also mean that He increased your posterity.