تَكُن
Appears 14 times in Quran
Occurrences in Quran
Found 14 verses containing "تَكُن".
وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُن فِى ضَيْقٍ مِّمَّا يَمْكُرُونَ
15:89; 16:128.
15:89; 16:128.
15:89; 16:128.
d
15:89; 16:128.
a
15:89; 16:128.
d
15:89; 16:128.
ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلْمُمْتَرِينَ
2:148; 6:115; 10:95.
2:148; 6:115; 10:95.
2:148; 6:115; 10:95.
Important Words:
مـمترین (those who doubt) means: (1) those who doubt; (2) those who contest and raise objections (see also 2:148). Both meanings are applicable here.
Commentary:
As حق (truth) also signifies an established fact or an established truth (2:148 & 3:4), the verse hints that as now the fact has been established beyond doubt or controversy that there was nothing in Jesus above an ordinary mortal, so there is truly no possibility of doubt or difference of opinion in the matter.
a
2:148; 6:115; 10:95.
a
2:148; 6:115; 10:95.
349
Important Words:
مـمترین (those who doubt) means: (1) those who doubt; (2) those who contest and raise objections (see also 2:148). Both meanings are applicable here.
Commentary:
As حق (truth) also signifies an established fact or an established truth (2:148 & 3:4), the verse hints that as now the fact has been established beyond doubt or controversy that there was nothing in Jesus above an ordinary mortal, so there is truly no possibility of doubt or difference of opinion in the matter.
b
2:148; 6:115; 10:95.
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا
5:49.
5:49.
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
d
5:49.
b
5:49.
574
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
b
5:49.
663
The address is to every Muslim.
وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكَ وَرَحْمَتُهُۥ لَهَمَّت طَّآئِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِن شَىْءٍ ۚ وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ۚ وَكَانَ فَضْلُ ٱللَّهِ عَلَيْكَ عَظِيمًا
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
17:74.
42:53; 96:6.
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
17:74.
42:52; 96:6.
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
345
فَضْل (Fadl) (恩典) 和 رَحْمَةْ (Rahmah) (仁慈)这两个字有其一般的含义。但有时分别指 “财产” 和 “精神上的恩惠” (2:65)。因此, 这节经文的意思是, 穆圣受到安拉在精神和肉体方面的保护。
1
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
a
17:74.
b
42:52; 96:6.
580
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
668
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
669
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّآ أَن قَالُوا۟ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ
多神教徒 (们) 的这一否认, 将是真正承认他们是孤立无援的, 而且是祈求安拉仁慈的一种形式。
This denial on the part of idolaters will really be a confession of their helplessness and a form of petition for Divine mercy.
Commentary:
The verse means that on the Day of Judgement all the mischief which disbelievers worked in their life on earth will end and nothing will be left to them save to deny their having ever attributed partners to God. This denial will really be a confession of their helplessness and a form of petition for Divine mercy.
422
多神教徒 (们) 的这一否认, 将是真正承认他们是孤立无援的, 而且是祈求安拉仁慈的一种形式。
771
Commentary:
The verse means that on the Day of Judgement all the mischief which disbelievers worked in their life on earth will end and nothing will be left to them save to deny their having ever attributed partners to God. This denial will really be a confession of their helplessness and a form of petition for Divine mercy.
837
This denial on the part of idolaters will really be a confession of their helplessness and a form of petition for Divine mercy.
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٌ وَلَمْ تَكُن لَّهُۥ صَٰحِبَةٌ ۖ وَخَلَقَ كُلَّ شَىْءٍ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
2:118.
The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him.
2:118.
Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son.
b
2:118.
445
وَلَدٌ (Waladun), وُلْدٌ (Wuldun) 或 وَلْدٌ (Waldun) 这一单词的意思是: 孩子、儿子、女儿, 或任何一个幼小的人; 许多孩子、儿子、女儿; 或年轻的人们; 也指子孙、后裔 (Lane)。人只是在有了妻子后才能有儿子。安拉没有配偶, 因此他不可能有儿子。而且, 由於安拉是一切事物的创造主, 而且具有完美的知识, 他不需要儿子来帮助他或继承他。
a
2:118.
844
Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son.
b
2:118.
886
The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him.
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ فَلَا تَكُن فِى مِرْيَةٍ مِّن لِّقَآئِهِۦ ۖ وَجَعَلْنَٰهُ هُدًى لِّبَنِىٓ إِسْرَٰٓءِيلَ
2:88; 17:3; 23:50.
2:88; 17:3; 23:50.
2:88; 17:3; 23:50.
Commentary:
The pronoun ہ in the expression لقائه may be taken as referring to God or to the Book. In the second case the meaning would be, "be not therefore in doubt about receiving a perfect Book thyself."
b
2:88; 17:3; 23:50.
b
2:88; 17:3; 23:50.
3071
Commentary:
The pronoun ہ in the expression لقائه may be taken as referring to God or to the Book. In the second case the meaning would be, "be not therefore in doubt about receiving a perfect Book thyself."
a
2:88; 17:3; 23:50.
وَٱذْكُر رَّبَّكَ فِى نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ ٱلْجَهْرِ مِنَ ٱلْقَوْلِ بِٱلْغُدُوِّ وَٱلْءَاصَالِ وَلَا تَكُن مِّنَ ٱلْغَٰفِلِينَ
6:64; 7:56.
6:64; 7:56.
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
6:64; 7:56.
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
e
6:64; 7:56.
a
6:64; 7:56.
1090
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
b
6:64; 7:56.
1091
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِى ٱلْأَرْضِ وَفَسَادٌ كَبِيرٌ
如果穆斯林不遵守这一原则, 那么, 大地上就会有压迫、暴政和骚乱。
If this principle is not observed by Muslims, there will be oppression, tyranny and disturbance in the land.
Commentary:
The pronoun "it" in تفعلوه (if you do it not) refers to what has been said in the previous verse, i.e. helping oppressed Muslims as well as fulfilling compacts with non-Muslims. The verse purports to say that if this teaching is not observed by Muslims, the result will be oppression and disturbance in the earth.
554
如果穆斯林不遵守这一原则, 那么, 大地上就会有压迫、暴政和骚乱。
1161
Commentary:
The pronoun "it" in تفعلوه (if you do it not) refers to what has been said in the previous verse, i.e. helping oppressed Muslims as well as fulfilling compacts with non-Muslims. The verse purports to say that if this teaching is not observed by Muslims, the result will be oppression and disturbance in the earth.
1148
If this principle is not observed by Muslims, there will be oppression, tyranny and disturbance in the land.
وَهِىَ تَجْرِى بِهِمْ فِى مَوْجٍ كَٱلْجِبَالِ وَنَادَىٰ نُوحٌ ٱبْنَهُۥ وَكَانَ فِى مَعْزِلٍ يَٰبُنَىَّ ٱرْكَب مَّعَنَا وَلَا تَكُن مَّعَ ٱلْكَٰفِرِينَ
عربی میں موج مفرد ہے۔ مگر اردو میں اس جگہ جمع کا لفظ بولا جاتا ہے۔ اس لئے ہم نے ترجمہ میں موجوں کا لفظ استعمال کیا ہے۔
Commentary:
Commentators differ as to whether the person referred to in this verse as Noah’s son was his real son or only a near relative. According to some, he was his stepson. Ibn Mas‘ud, Ibn ‘Abbas, ‘Ikrimah, Ad-Dahhak, Ibn Jubair and many other commentators, however, are inclined to view that he was Noah’s own son. But discussion of this subject seems to be super-fluous and unnecessary.
Christian annotators have question-ed the authenticity of this incident on the ground that it does not agree with the Biblical account. But the authenticity of the Bible itself as a historical record is open to doubt and it is unreasonable to accept or reject an incident on its authority alone.
2
عربی میں موج مفرد ہے۔ مگر اردو میں اس جگہ جمع کا لفظ بولا جاتا ہے۔ اس لئے ہم نے ترجمہ میں موجوں کا لفظ استعمال کیا ہے۔
1423
Commentary:
Commentators differ as to whether the person referred to in this verse as Noah’s son was his real son or only a near relative. According to some, he was his stepson. Ibn Mas‘ud, Ibn ‘Abbas, ‘Ikrimah, Ad-Dahhak, Ibn Jubair and many other commentators, however, are inclined to view that he was Noah’s own son. But discussion of this subject seems to be super-fluous and unnecessary.
Christian annotators have question-ed the authenticity of this incident on the ground that it does not agree with the Biblical account. But the authenticity of the Bible itself as a historical record is open to doubt and it is unreasonable to accept or reject an incident on its authority alone.
قَالُوا۟ بَشَّرْنَٰكَ بِٱلْحَقِّ فَلَا تَكُن مِّنَ ٱلْقَٰنِطِينَ
Commentary:
In answer to Abraham the messengers said that the glad tidings they had conveyed to him were from God and that if it had not been so, they had no right to give any tidings to him, the word حق (truth) also meaning both God and right. So they were giving to him the news on the basis of the truth that had been communicated to them from God in keeping with the appropriateness of the occasion. The words, be not therefore of those who despair, make it clear that these guests of Abraham were men and not angels, for if they had been angels, they would not have addressed such words to him, being well aware of the strong faith and the great spiritual eminence of Abraham. It was, however, possible for human beings to address him like that on account of their ignorance of his spiritual eminence.
1759
Commentary:
In answer to Abraham the messengers said that the glad tidings they had conveyed to him were from God and that if it had not been so, they had no right to give any tidings to him, the word حق (truth) also meaning both God and right. So they were giving to him the news on the basis of the truth that had been communicated to them from God in keeping with the appropriateness of the occasion. The words, be not therefore of those who despair, make it clear that these guests of Abraham were men and not angels, for if they had been angels, they would not have addressed such words to him, being well aware of the strong faith and the great spiritual eminence of Abraham. It was, however, possible for human beings to address him like that on account of their ignorance of his spiritual eminence.
وَلَمْ تَكُن لَّهُۥ فِئَةٌ يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا
28:82.
28:82.
c
28:82.
a
28:82.
2084
Commentary:
The verse shows that these people will vainly look to Jesus to save them. When Divine punishment overtakes them they will find, to their regret, that they had leaned on a broken reed.
b
28:82.
قَالُوا۟ سَوَآءٌ عَلَيْنَآ أَوَعَظْتَ أَمْ لَمْ تَكُن مِّنَ ٱلْوَٰعِظِينَ
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ
21:88.
مراد یہ ہے کہ حضرت یونسؑ کی طرح مت بن۔ یعنی قوم کا فیصلہ جلدنہ طلب کر۔ اللہ تعالیٰ وقت آنے پر خود فیصلہ کرے گا۔
21:88.
21:88; 37:141.
Commentary:
The Holy Prophet is here comforted not to lose patience or give way to disappointment just because his people do not believe in him and oppose him. The time was fast approaching when they will listen, and give their allegiance, to him.
c
21:88.
1
مراد یہ ہے کہ حضرت یونسؑ کی طرح مت بن۔ یعنی قوم کا فیصلہ جلدنہ طلب کر۔ اللہ تعالیٰ وقت آنے پر خود فیصلہ کرے گا۔
c
21:88; 37:141.
4336
Commentary:
The Holy Prophet is here comforted not to lose patience or give way to disappointment just because his people do not believe in him and oppose him. The time was fast approaching when they will listen, and give their allegiance, to him.
e
21:88.