ذَكِّرْ
Appears 7 times in Quran
Derived Words (3)
Words derived from the stem "ذَكِّرْ".
- Admonish
- Admonish then
- So admonish
- So go on reminding
- And admonish
- And keep on exhorting
- and remind them
Occurrences in Quran
Found 7 verses containing "ذَكِّرْ".
وَذَرِ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۚ وَذَكِّرْ بِهِۦٓ أَن تُبْسَلَ نَفْسٌۢ بِمَا كَسَبَتْ لَيْسَ لَهَا مِن دُونِ ٱللَّهِ وَلِىٌّ وَلَا شَفِيعٌ وَإِن تَعْدِلْ كُلَّ عَدْلٍ لَّا يُؤْخَذْ مِنْهَآ ۗ أُو۟لَٰٓئِكَ ٱلَّذِينَ أُبْسِلُوا۟ بِمَا كَسَبُوا۟ ۖ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ
5:58; 7:52; 8:36.
10:5.
5:58; 7:52; 8:36.
10:5.
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
b
5:58; 7:52; 8:36.
c
10:5.
a
5:58; 7:52; 8:36.
b
10:5.
816
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
c
5:58; 7:52; 8:36.
d
10:5.
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَٰتِنَآ أَنْ أَخْرِجْ قَوْمَكَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ وَذَكِّرْهُم بِأَيَّىٰمِ ٱللَّهِ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
14:2.
14:2.
The expression Ayyamullah signifies the favours and punishments of Allah (Taj), like the well-known Arabic phrase Ayyamul-‘Arab which means, the fights and conflicts of the Arabs.
14:2.
Commentary:
The example of Moses has been mentioned here to show that, the Holy Prophet being like him, his opponents shall come to grief like the enemies of Moses. The Prophet’s enemies are thus warned that, while denying him, they should not forget the case of Moses and his enemies.
By the words, the days of Allah, are meant the days when God assisted believers against their enemies; also the days when He punished the enemies of the Prophets for their evil deeds. The verse means that the right way to bring men from darkness into light is to draw their attention to both the favours of God and His punishments. It is not at all right to think that faith based on fear lacks elements of reality. Such a view, indeed, betrays ignorance of human nature. Many people refrain from evil only due to the fear of punishment. If the incentive of fear were altogether dispensed with, nothing could wean such people from their evil ways. The Quran, being a perfect book, has provided guidance for men of all sorts of dispositions and temperaments and has made use of the incentives both of love and of fear.
In the words, Surely, therein are Signs for every patient and thankful person, Muslims are warned that, like the followers of Moses, they will have to pass through trials and tribulations and it is only when they have patiently borne the ordeal and come out of it with untarnished faith and sincerity that they will inherit the favours of God. But if, like the people of Moses, they prove ungrateful to God, they will be visited with punishment.
a
14:2.
a
14:2.
1660
Commentary:
The example of Moses has been mentioned here to show that, the Holy Prophet being like him, his opponents shall come to grief like the enemies of Moses. The Prophet’s enemies are thus warned that, while denying him, they should not forget the case of Moses and his enemies.
By the words, the days of Allah, are meant the days when God assisted believers against their enemies; also the days when He punished the enemies of the Prophets for their evil deeds. The verse means that the right way to bring men from darkness into light is to draw their attention to both the favours of God and His punishments. It is not at all right to think that faith based on fear lacks elements of reality. Such a view, indeed, betrays ignorance of human nature. Many people refrain from evil only due to the fear of punishment. If the incentive of fear were altogether dispensed with, nothing could wean such people from their evil ways. The Quran, being a perfect book, has provided guidance for men of all sorts of dispositions and temperaments and has made use of the incentives both of love and of fear.
In the words, Surely, therein are Signs for every patient and thankful person, Muslims are warned that, like the followers of Moses, they will have to pass through trials and tribulations and it is only when they have patiently borne the ordeal and come out of it with untarnished faith and sincerity that they will inherit the favours of God. But if, like the people of Moses, they prove ungrateful to God, they will be visited with punishment.
b
14:2.
1454
The expression Ayyamullah signifies the favours and punishments of Allah (Taj), like the well-known Arabic phrase Ayyamul-‘Arab which means, the fights and conflicts of the Arabs.
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَآ أَنتَ عَلَيْهِم بِجَبَّارٍ ۖ فَذَكِّرْ بِٱلْقُرْءَانِ مَن يَخَافُ وَعِيدِ
6:108; 39:42; 42:7.
Commentary:
The verse shows that the resurrection to which reference has been made in the preceding verse was to be brought about by the preaching and teaching of the Quran. The Surah had opened with the subject of the Final Resurrection, and the great eminence and glory which the Muslims were to achieve through the Quran was advanced as an argument in its support. God, Man, Creation and Resurrection are the four pillars on which the whole edifice of the Quranic teaching stands, and the present Surah derives its importance from the fact that it has dealt with these subjects in some detail.
a
39:42; 42:7.
1296
这章经文中所提到的复活是 «古兰经» 所许下的诺言。
a
6:108; 39:42; 42:7.
3888
Commentary:
The verse shows that the resurrection to which reference has been made in the preceding verse was to be brought about by the preaching and teaching of the Quran. The Surah had opened with the subject of the Final Resurrection, and the great eminence and glory which the Muslims were to achieve through the Quran was advanced as an argument in its support. God, Man, Creation and Resurrection are the four pillars on which the whole edifice of the Quranic teaching stands, and the present Surah derives its importance from the fact that it has dealt with these subjects in some detail.
a
39:42; 42:7.
2822
The resurrection to which reference has been made in the Surah has been brought about by the Qur’an.
وَذَكِّرْ فَإِنَّ ٱلذِّكْرَىٰ تَنفَعُ ٱلْمُؤْمِنِينَ
فَذَكِّرْ فَمَآ أَنتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ
69:43.
69:43.
69:43.
Commentary:
In the foregoing verses prophecies in former revealed Scriptures, particularly in the Book of Moses, were advanced as arguments to support and substantiate the truth of the Quran being the revealed Word of God. Those prophecies spoke of the appearance of a Prophet in the wilderness of Mecca and having a "Fiery Law" in his right hand (Deut. 33:2). In the present and the following several verses, however, the testimony of reason, common sense and human conscience has been adduced as proof to serve the same purpose.
a
69:43.
b
69:43.
3948
Commentary:
In the foregoing verses prophecies in former revealed Scriptures, particularly in the Book of Moses, were advanced as arguments to support and substantiate the truth of the Quran being the revealed Word of God. Those prophecies spoke of the appearance of a Prophet in the wilderness of Mecca and having a "Fiery Law" in his right hand (Deut. 33:2). In the present and the following several verses, however, the testimony of reason, common sense and human conscience has been adduced as proof to serve the same purpose.
a
69:43.
فَذَكِّرْ إِن نَّفَعَتِ ٱلذِّكْرَىٰ
یعنی جبکہ خداتعالیٰ انسان کو ہدایت کی طرف لے جاتا ہے تو انسان کا بھی فرض ہے کہ اللہ تعالیٰ کی نقل کرتے ہوئے باقی انسانوں کو بھی نصیحت کرتا رہے اور یہ کبھی نہ سمجھے کہ گمراہ انسان ہدایت نہیں پا سکتے۔ بلکہ امید رکھے کہ جس شخص کے دل میں ذرا بھی خدا کا خوف ہوگا وہ ضرور نصیحت حاصل کرے گا۔
Commentary:
The verse means that only those people profit by admonition who have fear of God in their hearts. But as it is not given to one to know when admonition would be beneficial to a man, no opportunity should be lost to preach truth and righteousness.
2
یعنی جبکہ خداتعالیٰ انسان کو ہدایت کی طرف لے جاتا ہے تو انسان کا بھی فرض ہے کہ اللہ تعالیٰ کی نقل کرتے ہوئے باقی انسانوں کو بھی نصیحت کرتا رہے اور یہ کبھی نہ سمجھے کہ گمراہ انسان ہدایت نہیں پا سکتے۔ بلکہ امید رکھے کہ جس شخص کے دل میں ذرا بھی خدا کا خوف ہوگا وہ ضرور نصیحت حاصل کرے گا۔
4688
Commentary:
The verse means that only those people profit by admonition who have fear of God in their hearts. But as it is not given to one to know when admonition would be beneficial to a man, no opportunity should be lost to preach truth and righteousness.
فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ