سَيِّـَٔاتِهِمْ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "سَيِّـَٔاتِهِمْ".
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ
2:83; 3:58; 13:30; 22:57; 30:16; 35:8; 42:23; 47:13.
صَالِـح صَلُحَ سے نکلا ہے اور صَلُحَ کے معنے ہوتے ہیں کسی چیز کے مطابق ہونا۔ پس عَمِلُوا الصّٰلِحٰتِ کے معنے ہوئے ’’اپنے ایمان کے مطابق عمل کیا۔‘‘ لوگ عام طور پر صَالِح کے معنے نیک کے کرتے ہیں لیکن عربی زبان کے لحاظ سے اس کے معنے ہیں ’’ایمان کے مطابق عمل کرنے والا‘‘اور نیکی ایک نسبتی چیز ہے‘ کوئی معیّن چیز نہیں۔ جو کام بعض حالات میں نیک ہوتا ہے دوسرے حالات میں وہی بُرا ہو جاتا ہے۔
2:83; 3:58; 13:30; 22:57; 30:16; 35:8; 42:23; 47:13.
2:83; 3:58; 13:30; 22:57; 30:16; 35:8; 42:23; 47:13.
Commentary:
This verse gives a brief but very apt description of a Mujahid,—a true striver in the way of God. High and noble ideals and consistent and constant effort to carry out those ideals into actual practice is what in Islamic terminology is called Jihad, and the person who possesses these noble ideals and lives up to them is a Mujahid in the true sense of the word.
Man’s good actions are of different degrees. Some are better than others, yet some others are of the noblest quality. The expression لیجزیھم أحسن الذی کانوا یعملون signifies that God will reward all the good works of the believers whether good, better or of the highest quality as if they belonged to the last degree, i.e. He will reward the good deeds of a believer, taking the best of them as the basis of reward.
a
2:83; 3:58; 13:30; 22:57; 30:16; 35:8; 42:23; 47:13.
1
صَالِـح صَلُحَ سے نکلا ہے اور صَلُحَ کے معنے ہوتے ہیں کسی چیز کے مطابق ہونا۔ پس عَمِلُوا الصّٰلِحٰتِ کے معنے ہوئے ’’اپنے ایمان کے مطابق عمل کیا۔‘‘ لوگ عام طور پر صَالِح کے معنے نیک کے کرتے ہیں لیکن عربی زبان کے لحاظ سے اس کے معنے ہیں ’’ایمان کے مطابق عمل کرنے والا‘‘اور نیکی ایک نسبتی چیز ہے‘ کوئی معیّن چیز نہیں۔ جو کام بعض حالات میں نیک ہوتا ہے دوسرے حالات میں وہی بُرا ہو جاتا ہے۔
a
2:83; 3:58; 13:30; 22:57; 30:16; 35:8; 42:23; 47:13.
2945
Commentary:
This verse gives a brief but very apt description of a Mujahid,—a true striver in the way of God. High and noble ideals and consistent and constant effort to carry out those ideals into actual practice is what in Islamic terminology is called Jihad, and the person who possesses these noble ideals and lives up to them is a Mujahid in the true sense of the word.
Man’s good actions are of different degrees. Some are better than others, yet some others are of the noblest quality. The expression لیجزیھم أحسن الذی کانوا یعملون signifies that God will reward all the good works of the believers whether good, better or of the highest quality as if they belonged to the last degree, i.e. He will reward the good deeds of a believer, taking the best of them as the basis of reward.
b
2:83; 3:58; 13:30; 22:57; 30:16; 35:8; 42:23; 47:13.
فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لَآ أُضِيعُ عَمَلَ عَٰمِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّنۢ بَعْضٍ ۖ فَٱلَّذِينَ هَاجَرُوا۟ وَأُخْرِجُوا۟ مِن دِيَٰرِهِمْ وَأُوذُوا۟ فِى سَبِيلِى وَقَٰتَلُوا۟ وَقُتِلُوا۟ لَأُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ثَوَابًا مِّنْ عِندِ ٱللَّهِ ۗ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلثَّوَابِ
4:125; 16:98; 20:113.
16:42; 22:59, 60.
See 2:26.
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
4:125; 16:98; 20:113; 16:42.
22:59, 60.
See 2:26.
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
2:26.
a
4:125; 16:98; 20:113; 16:42.
b
22:59, 60.
c
See 2:26.
477
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
See 2:26.
549
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
وَلَوْ أَنَّ أَهْلَ ٱلْكِتَٰبِ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَكَفَّرْنَا عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأَدْخَلْنَٰهُمْ جَنَّٰتِ ٱلنَّعِيمِ
7:97.
The expression, Gardens of bliss denotes a perfect state of spiritual joy as well as an abode of bliss. While qualifying the words "Garden" and "Heaven" the Qur’an has used four distinct expressions: (1) "Gardens of bliss" as in the present verse; (2) "Gardens of Refuge" (32:20); (3) "Gardens of Eternity" (9:72) and (4) "Gardens of Paradise" (18:108). These expressions represent different aspects as well as different grades of Heaven.
7:97.
Important Words:
النعیم (bliss) is derived from نعم. They say نعم عیشه i.e. his life was or became plentiful and easy; or it was or became good or pleasant. نعمة (na‘mat) means, ease and plenty; pleasantness and softness of life; enjoyment of a life of ease; comfort and affluence; tenderness, bloom, or freshness. نعمة (ni‘mat) means, a benefit; favour; boon; blessing; bounty; grace or what God bestows on man. نعیم means, grace of God; ease and plenty; welfare; well-being; delight and pleasure; blessing (Lane).
Commentary:
The verse makes it absolutely clear that in order to get salvation and enter Heaven, it is necessary that the People of the Book should believe in the Holy Prophet and the Quran and that their believing in past Prophets and past Books is not sufficient. In this connection see also 2:63.
The expression, gardens of bliss, denotes a perfect state of spiritual pleasure as well as an abode of bliss. It may be noted here that while qualifying the word جنة (garden or Heaven) the Quran uses four distinct expressions:
(1) جنات النعیم i.e. gardens of bliss, as in the present verse; (2) جنات الماوی i.e. gardens of refuge, as in 32:20; (3) جنات عدن i.e. gardens of eternity, as in 9:72; and (4) جنات الفردوس i.e. gardens of Paradise, as in 18:108. These names represent different aspects as well as different grades and sections of Heaven.
c
7:97.
383
“恩惠的天园” 这一用语意指一个恩惠的住所, 也可指一种精神愉快的完美境界。«古兰经» 用了四种不同的话来描述 “园地” 和 “天园” (1) 本节经文中的 “恩惠的天园”; (2) “庇护的天园” (32:20); (3) “永恒的天园” (9:72) 以及 (4) “崇高的天园” (18:108)。这些名字代表 “天园” 的不同等级和不同面貌。
a
7:97.
696
Important Words:
النعیم (bliss) is derived from نعم. They say نعم عیشه i.e. his life was or became plentiful and easy; or it was or became good or pleasant. نعمة (na‘mat) means, ease and plenty; pleasantness and softness of life; enjoyment of a life of ease; comfort and affluence; tenderness, bloom, or freshness. نعمة (ni‘mat) means, a benefit; favour; boon; blessing; bounty; grace or what God bestows on man. نعیم means, grace of God; ease and plenty; welfare; well-being; delight and pleasure; blessing (Lane).
Commentary:
The verse makes it absolutely clear that in order to get salvation and enter Heaven, it is necessary that the People of the Book should believe in the Holy Prophet and the Quran and that their believing in past Prophets and past Books is not sufficient. In this connection see also 2:63.
The expression, gardens of bliss, denotes a perfect state of spiritual pleasure as well as an abode of bliss. It may be noted here that while qualifying the word جنة (garden or Heaven) the Quran uses four distinct expressions:
(1) جنات النعیم i.e. gardens of bliss, as in the present verse; (2) جنات الماوی i.e. gardens of refuge, as in 32:20; (3) جنات عدن i.e. gardens of eternity, as in 9:72; and (4) جنات الفردوس i.e. gardens of Paradise, as in 18:108. These names represent different aspects as well as different grades and sections of Heaven.
f
7:97.
770
The expression, Gardens of bliss denotes a perfect state of spiritual joy as well as an abode of bliss. While qualifying the words "Garden" and "Heaven" the Qur’an has used four distinct expressions: (1) "Gardens of bliss" as in the present verse; (2) "Gardens of Refuge" (32:20); (3) "Gardens of Eternity" (9:72) and (4) "Gardens of Paradise" (18:108). These expressions represent different aspects as well as different grades of Heaven.
إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلًا صَٰلِحًا فَأُو۟لَٰٓئِكَ يُبَدِّلُ ٱللَّهُ سَيِّـَٔاتِهِمْ حَسَنَٰتٍ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
3:58; 6:49; 18:89; 19:61; 34:38.
3:58; 6:49; 18:89; 19:61; 34:38.
Taubah (repentance) signifies repenting sincerely, truly and honestly of past moral lapses with a firm resolve completely to shun all evil and to do good deeds, and making amends for all wrongs done to people. It consists in bringing about a complete change in one’s life, turning one’s back completely and thoroughly on one’s past.
3:58; 6:49; 18:89; 19:61; 34:38.
Commentary:
So complete and thorough was the reformation brought about by the Holy Prophet in the lives of his followers that in the place of every sin and crime in which they indulged before Islam, they practised a corresponding virtue. This is how their evil deeds became converted into good ones. Those who were the very embodiment of vice became the models of virtue and righteousness.
c
3:58; 6:49; 18:89; 19:61; 34:38.
b
3:58; 6:49; 18:89; 19:61; 34:38.
2697
Commentary:
So complete and thorough was the reformation brought about by the Holy Prophet in the lives of his followers that in the place of every sin and crime in which they indulged before Islam, they practised a corresponding virtue. This is how their evil deeds became converted into good ones. Those who were the very embodiment of vice became the models of virtue and righteousness.
d
3:58; 6:49; 18:89; 19:61; 34:38.
2091
Taubah (repentance) signifies repenting sincerely, truly and honestly of past moral lapses with a firm resolve completely to shun all evil and to do good deeds, and making amends for all wrongs done to people. It consists in bringing about a complete change in one’s life, turning one’s back completely and thoroughly on one’s past.
أُو۟لَٰٓئِكَ ٱلَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا۟ وَنَتَجَاوَزُ عَن سَيِّـَٔاتِهِمْ فِىٓ أَصْحَٰبِ ٱلْجَنَّةِ ۖ وَعْدَ ٱلصِّدْقِ ٱلَّذِى كَانُوا۟ يُوعَدُونَ
17:109; 19:62; 73:19.
17:109; 19:62; 73:19.
17:109; 19:62; 73:19.
Important Words:
نتجاوز (We shall overlook) is derived from جاز.They say جاز المکان او جاوزہ i.e. he passed along the place and left it behind. جاوز الحدmeans, he exceeded the proper limit or became extravagant or exorbitant. تجاوز عن ذنبه means, he overlooked sin; he forgave him. (Lane).
b
17:109; 19:62; 73:19.
a
17:109; 19:62; 73:19.
3771
Important Words:
نتجاوز (We shall overlook) is derived from جاز.They say جاز المکان او جاوزہ i.e. he passed along the place and left it behind. جاوز الحدmeans, he exceeded the proper limit or became extravagant or exorbitant. تجاوز عن ذنبه means, he overlooked sin; he forgave him. (Lane).
b
17:109; 19:62; 73:19.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ ٱلْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ وَأَصْلَحَ بَالَهُمْ
13:20; 22:55; 34:7.
Important Words:
بالھم (their affairs) is substantive noun from بال (bala) which means, it (fat) melted or dissolved. البال means, a state, condition or case (12:51). ھو فی البال means: (1) he is in ample and easy circumstances or condition. (2) A thing or affair to which one devotes his special care. They say لیس ھذا من بالی i.e. this is not of the things for which I care. (3) The heart or mind. خطر ببالی means, it occurred to me. (4) Attention. An Arab would say أعطنی بالک i.e. give me thy attention (Lane & Aqrab).
الحق (truth) means, an established fact which is undeniable; a right, equity or justice; a thing that is decreed; a thing suitable to the requirements of justice; truth; wisdom; what is binding; obligatory, just, proper; right; genuine, authentic, real; prudence (Lane, Aqrab & Mufradat).
Commentary:
Because belief in the Holy Prophet, as in all Divine Messengers, is included in the words "those who believe and do good works," the expression "and believe in what has been revealed to Muhammad" seems to be redundant. But nothing in the Quran is redundant or superfluous, the expression serves a definite purpose. It removes a possible misconception, that belief in God and belief in life after death alone are the two fundamental articles of Faith (2:63). The verse leaves no doubt about the indispensability of belief in the Holy Prophet by saying that what has been revealed to him is الحق i.e. it is the whole truth and nothing but the truth; it agrees with the requirements of justice, truth and wisdom, and fully meets the exigencies and circumstances of time and the varying human needs, and by it moral lapses of those who believe in him are obliterated, their difficulties removed and their condition progressively bettered.
c
13:20; 22:55; 34:7.
3790
Important Words:
بالھم (their affairs) is substantive noun from بال (bala) which means, it (fat) melted or dissolved. البال means, a state, condition or case (12:51). ھو فی البال means: (1) he is in ample and easy circumstances or condition. (2) A thing or affair to which one devotes his special care. They say لیس ھذا من بالی i.e. this is not of the things for which I care. (3) The heart or mind. خطر ببالی means, it occurred to me. (4) Attention. An Arab would say أعطنی بالک i.e. give me thy attention (Lane & Aqrab).
الحق (truth) means, an established fact which is undeniable; a right, equity or justice; a thing that is decreed; a thing suitable to the requirements of justice; truth; wisdom; what is binding; obligatory, just, proper; right; genuine, authentic, real; prudence (Lane, Aqrab & Mufradat).
Commentary:
Because belief in the Holy Prophet, as in all Divine Messengers, is included in the words "those who believe and do good works," the expression "and believe in what has been revealed to Muhammad" seems to be redundant. But nothing in the Quran is redundant or superfluous, the expression serves a definite purpose. It removes a possible misconception, that belief in God and belief in life after death alone are the two fundamental articles of Faith (2:63). The verse leaves no doubt about the indispensability of belief in the Holy Prophet by saying that what has been revealed to him is الحق i.e. it is the whole truth and nothing but the truth; it agrees with the requirements of justice, truth and wisdom, and fully meets the exigencies and circumstances of time and the varying human needs, and by it moral lapses of those who believe in him are obliterated, their difficulties removed and their condition progressively bettered.
لِّيُدْخِلَ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ ۚ وَكَانَ ذَٰلِكَ عِندَ ٱللَّهِ فَوْزًا عَظِيمًا
8:30; 64:10; 66:9.
یعنی ایمان کی زیادتی کے نتیجہ میں ایک تو اُخروی انعام بڑھ جائے گا۔ دوسرے وہ گناہوں سے پاک ہو جائیں گے۔
8:30; 64:10; 66:9.
8:30; 64:10; 66:9.
a
8:30; 64:10; 66:9.
1
یعنی ایمان کی زیادتی کے نتیجہ میں ایک تو اُخروی انعام بڑھ جائے گا۔ دوسرے وہ گناہوں سے پاک ہو جائیں گے۔
a
8:30; 64:10; 66:9.
a
8:30; 64:10; 66:9.