فَيُنَبِّئُكُم
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "فَيُنَبِّئُكُم".
وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَٰبِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ ۚ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٰحِدَةً وَلَٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
5:50.
10:100; 11:119; 16:10.
3:134; 35:33; 57:22.
6:106; 39:3.
مُهَيْمِنْ (Muhaimin) 的意思是, 证明、证人; 安全与治安的提供者; 人们事务的管理和监督者; 保护人 (Lisan)。«古兰经» 在这里被称为是过去许多经典的保护者, 这意思是, 它保存了那些经典中所有不朽的以及具有永恒价值的一切经义, 并去除了缺乏永恒因素和不能满足人类需要的内容。还有, 因为它受到安拉的保护, 它不会受到窜改; 而这种保护的恩典是其他经典所享受不到的。
شِرْعَة (Shir‘ah) 意指安拉的教律, 它由诸如与斋戒、拜功、朝觐及其它许多虔诚行为有关的条例所组成; 一种明显而正直的信仰和行为方式 (Lane)。مِنْهَاج (Minhaj) 的意思是明显的、非常清晰而畅通的道路 (Lane)。اَلْمُبَرَّد (Al-Mubarrad) 说, 前一单词意指一条道路的开始, 而后一单词意指这条道路已被踏成结实的路身 (قَدِيْر, Qadir)。因此, شِرْعَة (Shir‘ah) 多半是与精神事态有关的法律而 Minhaj 是与世俗事务有关的法律。Shir‘ah 也意指一条通向水的道路。这意思是, 安拉按照每个人的能力为他的所有创造物安排了各种方法使他们能找到通向精神 (进步) 泉源, 即安拉的启示的道路。
شِرْعَۃٌ کے معنے پانی تک پہنچنے کے چھوٹے راستہ کے ہوتے ہیں اور مِنْھَاج کے معنے بڑے راستہ کے ہوتے ہیں۔ اس آیت میں بتایا گیا ہے کہ خدائی کلام کے نور کو حاصل کرنے کے لئے قرآن کریم میں ہر استعداد کے مطابق تعلیم موجود ہے۔ اور وہ ایک کامل کتاب ہے۔
10:100; 11:119; 16:10.
6:106; 39:3.
5:50.
3:134; 35:33; 57:22.
Muhaimin means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan). The Qur’an is here spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was imperishable and of permanent worth and value in them, and has left out that which lacked the element of permanence and failed to meet the needs of mankind. Again, it is called a guardian over the previous Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to them.
Shir‘ah signifies the religious Law of God consisting of such ordinances as those about Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right (Lane). Minhaj means, manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that the former word signifies the beginning of a way and the latter the well-trodden body of it (Qadir). Thus Shir‘ah is the law that mostly relates to spiritual matters and Minhaj is the law that relates to secular matters. Shir‘ah also means, a way leading to water. The meaning is that God has equipped all His creatures, according to the capacity of each, with the means to find the way to the spring of spiritual water, i.e. Divine revelation.
6:107; 39:3.
5:50.
10:100; 11:119; 16:10.
3:134; 35:33; 57:22.
Important Words:
مھیمنا (guardian) is derived from ھیمن. They say ھیمن الرجل i.e. the man said, Amen. ھیمن الطائر علی فراخه means, the bird fluttered its wings over its young. ھیمن فلان علی کذا means, such a one became a protector and guardian over it. المھیمن when used about God means, He Who affords security and protection to His creatures when they are in a state of fear and danger (Aqrab). According to Lisan, the word مھیمن is derived from ھمن which is originally امن, the active participle مھیمنbeing really مؤامن. The word مھیمن means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan).
شرعة (clear spiritual Law) is derived from شرع. They say شرع فی الامر i.e. he entered into the affair; or he entered upon or commenced the affair. شرع المال means, he brought the cattle to the watering place so that they might drink water. شرع الله لنا کذا means, God made it apparent or manifest to us; or God prescribed it for us as a religious Law. شرعة means, a custom; the religious Law of God consisting of such ordinances as those of Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right. شریعة means, a watering place such as is permanent and apparent to the eye, like the water of rivers, to which men and beasts resort; a way to water; religion or way of belief and practice (Lane).
منھاج (manifest way in secular matters) is derived from نھج i.e. it (a road or way) became manifest, plainly apparent or open; or he rendered (a road or an affair) manifest, plainly apparent or open. المنھاج or النھج means, a manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that شرعة signifies the beginning of a way and منھاج signifies the well-trodden body of it (Qadir). Thus شرعة would be mostly law relating to spiritual matters and منھاج law relating to secular matters.
Commentary:
The Quran is spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was true and permanent in them by embodying the same in itself, and has left out what lacked the element of permanence and failed to meet the needs of all mankind at all times. Again, it is called a guardian over Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to other revealed Scriptures. All that is of permanent use in the previous Scriptures has been preserved in the Quran.
The words, for each of you, mean that not only for every nation but for every individual also God has appointed two clear ways, one pertaining to spiritual and the other to secular matters.
This verse also supplies an answer to the question, why God did not raise one Prophet for the whole of mankind in the beginning of the world, so that all peoples might have become one. The verse says that God has done so to "try" men and find out their fitness for the final Law. It is like appointing different stages of examinations to test the ability of students and thus raise them gradually to the final and topmost class.
a
5:50.
b
10:100; 11:119; 16:10.
c
3:134; 35:33; 57:22.
e
6:106; 39:3.
379
مُهَيْمِنْ (Muhaimin) 的意思是, 证明、证人; 安全与治安的提供者; 人们事务的管理和监督者; 保护人 (Lisan)。«古兰经» 在这里被称为是过去许多经典的保护者, 这意思是, 它保存了那些经典中所有不朽的以及具有永恒价值的一切经义, 并去除了缺乏永恒因素和不能满足人类需要的内容。还有, 因为它受到安拉的保护, 它不会受到窜改; 而这种保护的恩典是其他经典所享受不到的。
380
شِرْعَة (Shir‘ah) 意指安拉的教律, 它由诸如与斋戒、拜功、朝觐及其它许多虔诚行为有关的条例所组成; 一种明显而正直的信仰和行为方式 (Lane)。مِنْهَاج (Minhaj) 的意思是明显的、非常清晰而畅通的道路 (Lane)。اَلْمُبَرَّد (Al-Mubarrad) 说, 前一单词意指一条道路的开始, 而后一单词意指这条道路已被踏成结实的路身 (قَدِيْر, Qadir)。因此, شِرْعَة (Shir‘ah) 多半是与精神事态有关的法律而 Minhaj 是与世俗事务有关的法律。Shir‘ah 也意指一条通向水的道路。这意思是, 安拉按照每个人的能力为他的所有创造物安排了各种方法使他们能找到通向精神 (进步) 泉源, 即安拉的启示的道路。
2
شِرْعَۃٌ کے معنے پانی تک پہنچنے کے چھوٹے راستہ کے ہوتے ہیں اور مِنْھَاج کے معنے بڑے راستہ کے ہوتے ہیں۔ اس آیت میں بتایا گیا ہے کہ خدائی کلام کے نور کو حاصل کرنے کے لئے قرآن کریم میں ہر استعداد کے مطابق تعلیم موجود ہے۔ اور وہ ایک کامل کتاب ہے۔
a
6:107; 39:3.
b
5:50.
c
10:100; 11:119; 16:10.
d
3:134; 35:33; 57:22.
680
Important Words:
مھیمنا (guardian) is derived from ھیمن. They say ھیمن الرجل i.e. the man said, Amen. ھیمن الطائر علی فراخه means, the bird fluttered its wings over its young. ھیمن فلان علی کذا means, such a one became a protector and guardian over it. المھیمن when used about God means, He Who affords security and protection to His creatures when they are in a state of fear and danger (Aqrab). According to Lisan, the word مھیمن is derived from ھمن which is originally امن, the active participle مھیمنbeing really مؤامن. The word مھیمن means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan).
شرعة (clear spiritual Law) is derived from شرع. They say شرع فی الامر i.e. he entered into the affair; or he entered upon or commenced the affair. شرع المال means, he brought the cattle to the watering place so that they might drink water. شرع الله لنا کذا means, God made it apparent or manifest to us; or God prescribed it for us as a religious Law. شرعة means, a custom; the religious Law of God consisting of such ordinances as those of Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right. شریعة means, a watering place such as is permanent and apparent to the eye, like the water of rivers, to which men and beasts resort; a way to water; religion or way of belief and practice (Lane).
منھاج (manifest way in secular matters) is derived from نھج i.e. it (a road or way) became manifest, plainly apparent or open; or he rendered (a road or an affair) manifest, plainly apparent or open. المنھاج or النھج means, a manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that شرعة signifies the beginning of a way and منھاج signifies the well-trodden body of it (Qadir). Thus شرعة would be mostly law relating to spiritual matters and منھاج law relating to secular matters.
Commentary:
The Quran is spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was true and permanent in them by embodying the same in itself, and has left out what lacked the element of permanence and failed to meet the needs of all mankind at all times. Again, it is called a guardian over Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to other revealed Scriptures. All that is of permanent use in the previous Scriptures has been preserved in the Quran.
The words, for each of you, mean that not only for every nation but for every individual also God has appointed two clear ways, one pertaining to spiritual and the other to secular matters.
This verse also supplies an answer to the question, why God did not raise one Prophet for the whole of mankind in the beginning of the world, so that all peoples might have become one. The verse says that God has done so to "try" men and find out their fitness for the final Law. It is like appointing different stages of examinations to test the ability of students and thus raise them gradually to the final and topmost class.
a
10:100; 11:119; 16:10.
b
6:106; 39:3.
c
5:50.
d
3:134; 35:33; 57:22.
752
Muhaimin means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan). The Qur’an is here spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was imperishable and of permanent worth and value in them, and has left out that which lacked the element of permanence and failed to meet the needs of mankind. Again, it is called a guardian over the previous Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to them.
753
Shir‘ah signifies the religious Law of God consisting of such ordinances as those about Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right (Lane). Minhaj means, manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that the former word signifies the beginning of a way and the latter the well-trodden body of it (Qadir). Thus Shir‘ah is the law that mostly relates to spiritual matters and Minhaj is the law that relates to secular matters. Shir‘ah also means, a way leading to water. The meaning is that God has equipped all His creatures, according to the capacity of each, with the means to find the way to the spring of spiritual water, i.e. Divine revelation.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ عَلَيْكُمْ أَنفُسَكُمْ ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهْتَدَيْتُمْ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
2:138.
2:138.
Our duty only is to preach the truth to others. If they accept it, well and good, but if in spite of our best efforts they refuse to be weaned from their evil course, their rejection of truth will do us no harm. In no case should we compromise our principles in order to win others over to our way of thinking. That would be ruining our own souls to save the souls of others and that indeed would be a bad bargain.
2:138.
Commentary:
This verse tells us that though man can sacrifice his worldly interests for the sake of others, yet he cannot so sacrifice his beliefs and religious principles. In religious matters our duty is only to show people the right path and exhort them to follow it; but we should not ruin or wrong our souls for their sake. It cannot profit mankind nor ourselves if we lose our own soul in trying to save others. The body may be sacrificed but not the soul. Christians abandoned some of the fundamental principles of their religion, hoping to win over certain heathen nations to Christianity. But in doing so they lost the truth and struck a very bad bargain.
The verse, however, should not be understood to mean that we should not preach the truth to others, and should confine our attention to saving our own souls only and have no thought for others. In fact, the Quran enjoins upon every Muslim to try his utmost to make others see truth, because firstly, it is our duty to propagate truth; and secondly, placed as we are, we cannot properly save ourselves unless we also save those among whom we live. What the verse, therefore, means is that our duty is only to preach truth to others. If they accept it, well and good; but if, in spite of our efforts, they refuse to be weaned from their evil course, their rejection of the truth will do us no harm. But in no circumstances should we compromise our principles in order to win others over to our way of thinking. That would be ruining our own souls to save others.
There is a hadith to the effect that once the Holy Prophet explained this verse as meaning that you should preach truth under all circumstances but when you see that the person to whom you preach truth persists in following his own evil inclinations and does not listen to you, then your duty will have ended by your having preached to him the truth, and in this case his evil practices would do you no harm, if only you yourselves scrupulously follow the truth (Tirmidhi, ch. on Tafsir).
The words, He who goes astray cannot harm you when you yourselves are rightly guided, may also mean that if you do the right sort of preaching and try to find the right way of approach to a person and even then he does not accept the truth, then his going astray will not harm you and you will not be held responsible for it. In this case, the words, when you yourselves are rightly guided, would mean, "if you succeed in finding out the right way of preaching and put in the right sort of effort".
a
2:138.
b
2:138.
733
Commentary:
This verse tells us that though man can sacrifice his worldly interests for the sake of others, yet he cannot so sacrifice his beliefs and religious principles. In religious matters our duty is only to show people the right path and exhort them to follow it; but we should not ruin or wrong our souls for their sake. It cannot profit mankind nor ourselves if we lose our own soul in trying to save others. The body may be sacrificed but not the soul. Christians abandoned some of the fundamental principles of their religion, hoping to win over certain heathen nations to Christianity. But in doing so they lost the truth and struck a very bad bargain.
The verse, however, should not be understood to mean that we should not preach the truth to others, and should confine our attention to saving our own souls only and have no thought for others. In fact, the Quran enjoins upon every Muslim to try his utmost to make others see truth, because firstly, it is our duty to propagate truth; and secondly, placed as we are, we cannot properly save ourselves unless we also save those among whom we live. What the verse, therefore, means is that our duty is only to preach truth to others. If they accept it, well and good; but if, in spite of our efforts, they refuse to be weaned from their evil course, their rejection of the truth will do us no harm. But in no circumstances should we compromise our principles in order to win others over to our way of thinking. That would be ruining our own souls to save others.
There is a hadith to the effect that once the Holy Prophet explained this verse as meaning that you should preach truth under all circumstances but when you see that the person to whom you preach truth persists in following his own evil inclinations and does not listen to you, then your duty will have ended by your having preached to him the truth, and in this case his evil practices would do you no harm, if only you yourselves scrupulously follow the truth (Tirmidhi, ch. on Tafsir).
The words, He who goes astray cannot harm you when you yourselves are rightly guided, may also mean that if you do the right sort of preaching and try to find the right way of approach to a person and even then he does not accept the truth, then his going astray will not harm you and you will not be held responsible for it. In this case, the words, when you yourselves are rightly guided, would mean, "if you succeed in finding out the right way of preaching and put in the right sort of effort".
a
2:138.
799
Our duty only is to preach the truth to others. If they accept it, well and good, but if in spite of our best efforts they refuse to be weaned from their evil course, their rejection of truth will do us no harm. In no case should we compromise our principles in order to win others over to our way of thinking. That would be ruining our own souls to save the souls of others and that indeed would be a bad bargain.
إِن تَكْفُرُوا۟ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ ٱلْكُفْرَ ۖ وَإِن تَشْكُرُوا۟ يَرْضَهُ لَكُمْ ۗ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
دیکھئے نوٹ سورۃ انعام آیت۱۶۵۔
یعنی دل کی باتوں کو۔
6:165; 35:19; 53:39.
Whereas Shukr denotes the proper use of Divine favours in a manner intended by God (14:8), Kufr is the misuse of these favours.
6:165; 35:19; 53:39.
Commentary:
شکر as explained elsewhere (14:8) denotes the proper use of Divine favours in a manner intended by God. کفر is the misuse of those favours. It is the proper or improper use of God-given powers, faculties, and of Divine favours, blessings and opportunities which is called شکر (thankfulness) or کفر (ingratitude) in the Quran.
a
6:165; 35:19; 53:39.
1128
شُكْر (Shukr) 指按照安拉意欲的方式正确地对待安拉的恩赐 (14:8), 而 كُفْر (Kufr) 是错误地使用这些恩赐的事物。
2
دیکھئے نوٹ سورۃ انعام آیت۱۶۵۔
3
یعنی دل کی باتوں کو۔
a
6:165; 35:19; 53:39.
3443
Commentary:
شکر as explained elsewhere (14:8) denotes the proper use of Divine favours in a manner intended by God. کفر is the misuse of those favours. It is the proper or improper use of God-given powers, faculties, and of Divine favours, blessings and opportunities which is called شکر (thankfulness) or کفر (ingratitude) in the Quran.
a
6:165; 35:19; 53:39.
2566
Whereas Shukr denotes the proper use of Divine favours in a manner intended by God (14:8), Kufr is the misuse of these favours.
قُلْ أَغَيْرَ ٱللَّهِ أَبْغِى رَبًّا وَهُوَ رَبُّ كُلِّ شَىْءٍ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
عیسائی اس آیت سے استدلال کرتے ہیں کہ اس کا یہ مطلب ہے کہ کوئی گناہگار کفارہ نہیں ہو سکتا۔ اور اسلامی تعلیم کے مطابق صرف مسیحؑ بے گناہ تھا۔ لیکن بوجھ اٹھانے والی ہستی کے معنے گنہگار کے نہیں بلکہ یہ ہیں کہ جو خداتعالیٰ کے سامنے جواب دہ ہو۔ اور مسیحؑ خود مدعی ہے کہ وہ خداتعالیٰ کے سامنے جواب دہ ہے اور یہ بھی کہ وہ بے گناہ نہیں (نیا عہدنامہ لوقا باب۱۸ آیت۱۹۔ نیز دیکھو متی باب۱۹ آیت۱۷ و مرقس باب۱۰ آیت۱۸) پس وہ کفارہ نہیں ہو سکتا۔
7:141.
17:16; 35:19; 53:39.
This verse contains, as do vv. 17:16; 53:40, 41, a forceful repudiation of the doctrine of Atonement and emphatically draws attention to the fact that everyone has to carry his own cross and to account for his own actions. Nobody’s vicarious sacrifice can do one any good.
7:141.
17:16; 35:19; 53:39.
Commentary:
The verse supplies the reason why one should be devoted to God, for He alone is "the Lord of all things". The verse also makes it clear that on the day when man will be presented before God and will render an account of his deeds, nobody will be able to take upon himself a part of his burden. The word "burden" here signifies "sin". In the words, bearer of burden, it is also hinted that this principle applies only to human beings who are the bearers of burdens; but that if God so willed, He could Himself remove the burden of a soul, i.e. pardon it.
d
7:141.
e
17:16; 35:19; 53:39.
469
这节经文如17:16; 53:40-41节那些经文那样, 有力地驳斥了为世人赎罪而受难致使的这一教义, 而且使人们确实注意到每一个人必须背上他自己的十字架以及汇报他自己的行为。没有人能够在代替别人牺牲中对别人会有什么好处。
1
عیسائی اس آیت سے استدلال کرتے ہیں کہ اس کا یہ مطلب ہے کہ کوئی گناہگار کفارہ نہیں ہو سکتا۔ اور اسلامی تعلیم کے مطابق صرف مسیحؑ بے گناہ تھا۔ لیکن بوجھ اٹھانے والی ہستی کے معنے گنہگار کے نہیں بلکہ یہ ہیں کہ جو خداتعالیٰ کے سامنے جواب دہ ہو۔ اور مسیحؑ خود مدعی ہے کہ وہ خداتعالیٰ کے سامنے جواب دہ ہے اور یہ بھی کہ وہ بے گناہ نہیں (نیا عہدنامہ لوقا باب۱۸ آیت۱۹۔ نیز دیکھو متی باب۱۹ آیت۱۷ و مرقس باب۱۰ آیت۱۸) پس وہ کفارہ نہیں ہو سکتا۔
b
7:141.
c
17:16; 35:19; 53:39.
904
Commentary:
The verse supplies the reason why one should be devoted to God, for He alone is "the Lord of all things". The verse also makes it clear that on the day when man will be presented before God and will render an account of his deeds, nobody will be able to take upon himself a part of his burden. The word "burden" here signifies "sin". In the words, bearer of burden, it is also hinted that this principle applies only to human beings who are the bearers of burdens; but that if God so willed, He could Himself remove the burden of a soul, i.e. pardon it.
a
7:141.
b
17:16; 35:19; 53:39.
940
This verse contains, as do vv. 17:16; 53:40, 41, a forceful repudiation of the doctrine of Atonement and emphatically draws attention to the fact that everyone has to carry his own cross and to account for his own actions. Nobody’s vicarious sacrifice can do one any good.
يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1244
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1209
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
9:94.
9:94.
9:94.
Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.
a
9:94.
b
9:94.
1254
Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.
a
9:94.
قُلْ إِنَّ ٱلْمَوْتَ ٱلَّذِى تَفِرُّونَ مِنْهُ فَإِنَّهُۥ مُلَٰقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
2:97; 4:79; 33:17.
2:97; 4:79; 33:17.
2:97; 4:79; 33:17.
a
2:97; 4:79; 33:17.
a
2:97; 4:79; 33:17.
c
2:97; 4:79; 33:17.