لِلرَّحْمَٰنِ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "لِلرَّحْمَٰنِ".
فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًا ۖ فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّا
یعنی اس طرح روزہ رکھ کر لوگوں کے سوالات سے اپنی جان چھڑاؤ۔
The command to abstain from useless talk was meant, on the one hand, to conserve her physical strength and, on the other, to give her more time to devote to remembrance of God.
Commentary:
Some commentators of the Quran are of the view that Mary was commanded completely to abstain from talking. But that is not the case. Like Zachariah she was directed to abstain from talk as far as possible, but not completely, and to devote all her time in the remembrance of God. The expression فقولی (and say) itself shows that the command about abstaining from talk was not unqualified. A new baby had been born and as the birth of a new child was likely to attract the casual visitor or the passer-by and induce him to ask the mother unnecessary and vexatious questions about its parentage etc.; so in order to cut
short the possible embarrassing conversation Mary was commanded to say that she had vowed a fast to the Gracious God that she would indulge in no useless talk. Thus while on the one hand her silence conserved her physical strength, on the other she could have more time to devote to the remembrance of God.
2
یعنی اس طرح روزہ رکھ کر لوگوں کے سوالات سے اپنی جان چھڑاؤ۔
2171
Commentary:
Some commentators of the Quran are of the view that Mary was commanded completely to abstain from talking. But that is not the case. Like Zachariah she was directed to abstain from talk as far as possible, but not completely, and to devote all her time in the remembrance of God. The expression فقولی (and say) itself shows that the command about abstaining from talk was not unqualified. A new baby had been born and as the birth of a new child was likely to attract the casual visitor or the passer-by and induce him to ask the mother unnecessary and vexatious questions about its parentage etc.; so in order to cut
short the possible embarrassing conversation Mary was commanded to say that she had vowed a fast to the Gracious God that she would indulge in no useless talk. Thus while on the one hand her silence conserved her physical strength, on the other she could have more time to devote to the remembrance of God.
1760
The command to abstain from useless talk was meant, on the one hand, to conserve her physical strength and, on the other, to give her more time to devote to remembrance of God.
يَٰٓأَبَتِ لَا تَعْبُدِ ٱلشَّيْطَٰنَ ۖ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا
6:143; 24:22; 36:61.
6:143; 24:22; 36:61.
‘Ibadah which is noun-infinitive from the verb ‘Abada does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This latter significance of the word is clear from the verse itself because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him.
In this verse, in fact, in the whole Surah, Shirk (idolatry) has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute Ar-Rahman (The Gracious) has also been mentioned again and again, because Shirk (idolatry) in every shape and form is the direct result of the denial of Rahmaniyyah (Divine Grace).
6:143; 24:22; 36:61.
Commentary:
عبادة which is noun-infinitive from the verb عبد does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This significance of the word is clear from the verse itself, because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him. It also appears from this verse that the word شیطان (Satan) here does not mean the 'Devil' or even the idols. Here it only signifies evil inclinations, wrong ideas and beliefs and bad associates and evil spirits. According to these meanings of the words عبادة and شیطان the verse would signify that one should not follow blindly or unthinkingly evil inclinations, wrong beliefs or bad friends or associates. Such an attitude on one’s part is tantamount to giving them Divine status and to worshipping them.
The word عصیا (rebel) also indicates that شیطان in this verse does not signify idols made of wood or stone because idols of stone do not disobey God. From the previous verse one may have been led to think that Abraham had advised his father against idol-worship only. This verse belies that idea and indicates that he advised him also against blindly following evil inclinations, wrong beliefs and association with evil persons. The words الشیطان (Satan) includes all these things.
b
6:143; 24:22; 36:61.
a
6:143; 24:22; 36:61.
2187
Commentary:
عبادة which is noun-infinitive from the verb عبد does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This significance of the word is clear from the verse itself, because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him. It also appears from this verse that the word شیطان (Satan) here does not mean the 'Devil' or even the idols. Here it only signifies evil inclinations, wrong ideas and beliefs and bad associates and evil spirits. According to these meanings of the words عبادة and شیطان the verse would signify that one should not follow blindly or unthinkingly evil inclinations, wrong beliefs or bad friends or associates. Such an attitude on one’s part is tantamount to giving them Divine status and to worshipping them.
The word عصیا (rebel) also indicates that شیطان in this verse does not signify idols made of wood or stone because idols of stone do not disobey God. From the previous verse one may have been led to think that Abraham had advised his father against idol-worship only. This verse belies that idea and indicates that he advised him also against blindly following evil inclinations, wrong beliefs and association with evil persons. The words الشیطان (Satan) includes all these things.
b
6:143; 24:22; 36:61.
1774
‘Ibadah which is noun-infinitive from the verb ‘Abada does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This latter significance of the word is clear from the verse itself because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him.
1775
In this verse, in fact, in the whole Surah, Shirk (idolatry) has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute Ar-Rahman (The Gracious) has also been mentioned again and again, because Shirk (idolatry) in every shape and form is the direct result of the denial of Rahmaniyyah (Divine Grace).
أَن دَعَوْا۟ لِلرَّحْمَٰنِ وَلَدًا
وَمَا يَنۢبَغِى لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا
2:117; 4:172; 10:69; 37:152-155.
这一章非常强调而清楚地驳斥了基督教各个教条, 尤其是他们的伊撒是安拉的儿子这一基本教条, 因为所有他们其他的教条都源出于此。本节经文和前四节经文中特别着重地驳斥并谴责了这一教义。值得特别注意的是, 无限博爱这一安拉的常德在本章中反复地提到达十六次之多。由于伊撒是安拉的儿子这一基本教义及其必然的结果--------替世人赎罪的教条--------都是否定安拉的无限博爱这一常德的, 而且由于本章的中心论题是驳斥这一教义, 因此这一常德必然要反复谈及。替世人赎罪这一教条暗指安拉不可能宽恕人们的罪恶;而安拉无限博爱这一常德意示安拉能够并且实际上经常在宽恕他们, 因此, 在本章中反复提及这一常德。
2:117; 4:172; 10:69; 37:152-155.
The Surah contains most emphatic and clear denunciation of Christian dogmas, particularly their basic doctrine that Jesus is son of God, from which all other dogmas flow. In the present and preceding four verses special stress has been laid on the refutation and condemnation of this doctrine. It is worthy of special note that the Divine attribute Ar-Rahman has been repeatedly referred to in this Surah—it has been mentioned as many as sixteen times. As the fundamental dogma of the sonship of Jesus and its corollary, the dogma of atonement involve a denial of the Divine attribute Ar-Rahman and as the central theme of this Surah is the refutation of this dogma, this attribute inevitably has been repeatedly referred to. The dogma of atonement implies that God cannot forgive the sins of men whereas the Divine attribute 'Ar-Rahman' implies that He can and actually does often forgive them, hence its repetition in this Surah.
2:117; 4:172; 10:69; 37:152-155.
Commentary:
The Surah contains a most emphatic and clear denunciation of Christian dogmas, particularly the basic doctrine that Jesus is son of God, from which all other dogmas flow. In the present and preceding four verses special stress has been laid on the refutation and condemnation of this dogma. It is worthy of special note that the Divine attribute "Rahman" has been repeatedly referred to in this Surah—it has been mentioned as many as sixteen times. As the fundamental dogma of the sonship of Jesus and its corollary, the dogma of Atonement, involve a denial of the Divine attribute "Rahman" and as the central theme of this Surah is the refutation of this dogma, this attribute inevitably has been repeatedly referred to. The dogma of Atonement implies that God cannot forgive the sins of men whereas the Divine attribute "Rahman" implies that He can and actually often does forgive them, hence its repetition in this Surah.
g
2:117; 4:172; 10:69; 37:152-155.
808
这一章非常强调而清楚地驳斥了基督教各个教条, 尤其是他们的伊撒是安拉的儿子这一基本教条, 因为所有他们其他的教条都源出于此。本节经文和前四节经文中特别着重地驳斥并谴责了这一教义。值得特别注意的是, 无限博爱这一安拉的常德在本章中反复地提到达十六次之多。由于伊撒是安拉的儿子这一基本教义及其必然的结果--------替世人赎罪的教条--------都是否定安拉的无限博爱这一常德的, 而且由于本章的中心论题是驳斥这一教义, 因此这一常德必然要反复谈及。替世人赎罪这一教条暗指安拉不可能宽恕人们的罪恶;而安拉无限博爱这一常德意示安拉能够并且实际上经常在宽恕他们, 因此, 在本章中反复提及这一常德。
a
2:117; 4:172; 10:69; 37:152-155.
2231
Commentary:
The Surah contains a most emphatic and clear denunciation of Christian dogmas, particularly the basic doctrine that Jesus is son of God, from which all other dogmas flow. In the present and preceding four verses special stress has been laid on the refutation and condemnation of this dogma. It is worthy of special note that the Divine attribute "Rahman" has been repeatedly referred to in this Surah—it has been mentioned as many as sixteen times. As the fundamental dogma of the sonship of Jesus and its corollary, the dogma of Atonement, involve a denial of the Divine attribute "Rahman" and as the central theme of this Surah is the refutation of this dogma, this attribute inevitably has been repeatedly referred to. The dogma of Atonement implies that God cannot forgive the sins of men whereas the Divine attribute "Rahman" implies that He can and actually often does forgive them, hence its repetition in this Surah.
b
2:117; 4:172; 10:69; 37:152-155.
1803
The Surah contains most emphatic and clear denunciation of Christian dogmas, particularly their basic doctrine that Jesus is son of God, from which all other dogmas flow. In the present and preceding four verses special stress has been laid on the refutation and condemnation of this doctrine. It is worthy of special note that the Divine attribute Ar-Rahman has been repeatedly referred to in this Surah—it has been mentioned as many as sixteen times. As the fundamental dogma of the sonship of Jesus and its corollary, the dogma of atonement involve a denial of the Divine attribute Ar-Rahman and as the central theme of this Surah is the refutation of this dogma, this attribute inevitably has been repeatedly referred to. The dogma of atonement implies that God cannot forgive the sins of men whereas the Divine attribute 'Ar-Rahman' implies that He can and actually does often forgive them, hence its repetition in this Surah.
يَوْمَئِذٍ يَتَّبِعُونَ ٱلدَّاعِىَ لَا عِوَجَ لَهُۥ ۖ وَخَشَعَتِ ٱلْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا
یعنی جب دوسری قوموں پر تباہی آنی شروع ہوگی اور پہاڑ جیسی مضبوط قومیں تباہ ہو کر زمین سے لگ جائیں گی۔ تب لوگ اس نبی کو ماننے لگ جائیں گے جس کی تعلیم میں کوئی کجی نہ ہوگی۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم‘ جیسا کہ قرآن کریم میں قرآنی تعلیم کی باربار یہی تعریف آتی ہے۔
یعنی ڈر کے مارے آوازیں دب جائیں گی۔
The Holy Prophet.
Important Words:
ھمساً (subdued sound) is derived from ھمس (hamasa). They say ھمس الصوت i.e. he whispered in a subdued tone. ھمس الطعامmeans, he chewed the food while his mouth was shut. ھمس الی بحدیثه means, he narrated to me his story in a low voice. ھمس بالقدم means, he walked stealthily. الھمس means, low or subdued voice; or subdued sound of footsteps. أخذا ھمساً means, I seized him with a terrible seizure (Aqrab).
Commentary:
الداعی (the Caller) may refer to the Holy Prophet or his representative or Khalifah. The verse also alludes to the decline and ultimate destruction of the material power of the West and to the rise and ascendancy of Islam through a great Muslim Caller i.e. the Promised Messiah.
1
یعنی جب دوسری قوموں پر تباہی آنی شروع ہوگی اور پہاڑ جیسی مضبوط قومیں تباہ ہو کر زمین سے لگ جائیں گی۔ تب لوگ اس نبی کو ماننے لگ جائیں گے جس کی تعلیم میں کوئی کجی نہ ہوگی۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم‘ جیسا کہ قرآن کریم میں قرآنی تعلیم کی باربار یہی تعریف آتی ہے۔
2
یعنی ڈر کے مارے آوازیں دب جائیں گی۔
2318
Important Words:
ھمساً (subdued sound) is derived from ھمس (hamasa). They say ھمس الصوت i.e. he whispered in a subdued tone. ھمس الطعامmeans, he chewed the food while his mouth was shut. ھمس الی بحدیثه means, he narrated to me his story in a low voice. ھمس بالقدم means, he walked stealthily. الھمس means, low or subdued voice; or subdued sound of footsteps. أخذا ھمساً means, I seized him with a terrible seizure (Aqrab).
Commentary:
الداعی (the Caller) may refer to the Holy Prophet or his representative or Khalifah. The verse also alludes to the decline and ultimate destruction of the material power of the West and to the rise and ascendancy of Islam through a great Muslim Caller i.e. the Promised Messiah.
1853
The Holy Prophet.
ٱلْمُلْكُ يَوْمَئِذٍ ٱلْحَقُّ لِلرَّحْمَٰنِ ۚ وَكَانَ يَوْمًا عَلَى ٱلْكَٰفِرِينَ عَسِيرًا
6:74; 22:57.
6:74; 22:57.
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realised to their bitter mortification and discomfiture that it had come to stay.
6:74; 22:57.
Important Words:
عسیرا (hard) is derived from عسر which means, it was or became difficult, hard, hard to be borne or endured, hard to be done. حاجة عسیرة means, a want difficult of attainment. یوم عسیر means, a day of difficulties; a hard, distressful or calamitous day; an unfortunate or unlucky day (Lane & Aqrab).
Commentary:
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realized to their bitter mortification and discomfiture that it had come to stay. They had not the faintest idea that a small band of only 313 men, without adequate arms, ammunition or implements of war, will inflict a most crushing defeat on them and "the glory of Kedar will depart forever". It was on the battlefield of Badr that the great fighters and leaders of the Quraish were killed. That battle has therefore rightly been called one of the greatest battles in history. In that battle the fate of Islam—in fact, the fate of humanity itself—hung in the balance and the victory of Islam was the triumph of humanity.
b
6:74; 22:57.
b
6:74; 22:57.
2663
Important Words:
عسیرا (hard) is derived from عسر which means, it was or became difficult, hard, hard to be borne or endured, hard to be done. حاجة عسیرة means, a want difficult of attainment. یوم عسیر means, a day of difficulties; a hard, distressful or calamitous day; an unfortunate or unlucky day (Lane & Aqrab).
Commentary:
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realized to their bitter mortification and discomfiture that it had come to stay. They had not the faintest idea that a small band of only 313 men, without adequate arms, ammunition or implements of war, will inflict a most crushing defeat on them and "the glory of Kedar will depart forever". It was on the battlefield of Badr that the great fighters and leaders of the Quraish were killed. That battle has therefore rightly been called one of the greatest battles in history. In that battle the fate of Islam—in fact, the fate of humanity itself—hung in the balance and the victory of Islam was the triumph of humanity.
b
6:74; 22:57.
2074
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realised to their bitter mortification and discomfiture that it had come to stay.
وَإِذَا قِيلَ لَهُمُ ٱسْجُدُوا۟ لِلرَّحْمَٰنِ قَالُوا۟ وَمَا ٱلرَّحْمَٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا ۩
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُۥ مُسْوَدًّا وَهُوَ كَظِيمٌ
16:59.
16:59.
16:59.
b
16:59.
c
16:59.
b
16:59.
قُلْ إِن كَانَ لِلرَّحْمَٰنِ وَلَدٌ فَأَنَا۠ أَوَّلُ ٱلْعَٰبِدِينَ
کیونکہ مَیں خداتعالیٰ سے پیار کرنے والا ہوں‘ اور اس کا فرمانبردار ہوں۔ مگر نہ آسمانی دلیل اس کے حق میں ہے نہ عقلی۔ اس لئے میں مجبوراً بیٹے کے خیال کی تردید کرتا ہوں۔
‘Abid is active participle from ‘Abada which means, he worshipped; and from ‘Abida which means, he was angry; he denied; he was sorrowful for having been remiss; he was disdainful (Lane). The verse thus means: (a) If the Gracious God had a son, I would have been the first to worship him (the son) because, being God’s most obedient and faithful servant, I would not have been remiss in my duty to him (the son). (b) If it could be possible that the Gracious God should have a son, I am most entitled to this position because I have worshipped God most and have served Him most. (c) The Gracious God, certainly, has no son (in meaning 'not') and I am the first to bear witness to this fact, the word ‘Abidin signifying Shahidin, i.e. witnesses. (d) The Gracious God has no son, and I am the first disdainful denier of the assertion that He has one.
2:117; 10:69; 17:112; 18:5; 19:89.
Important Words:
عابدین is the plural of عابد which is active participle from عبد (‘abada) which means, he worshipped. It is also derived from عبد (‘abida). They say عبد علیه i.e. he was angry with him. عبد (‘abida) also means, he disdained or scorned, he denied, dis-acknowledged or disallowed; he repented and blamed himself for having been remiss; he mourned, grieved or was sorrowful; he was covetous (Lane, Aqrab & Mufradat).
Commentary:
In view of the different meanings of the word عبد given above, the verse may have one of the following interpretations:
(a) If the Gracious God had a son, I would have been the first to worship him (the son) because, being God’s most obedient and faithful servant, I would not have been remiss in my duty to him (the son).
(b) If it could be possible that the Gracious God should have a son, I am most entitled to this position because I have worshipped God most and have served Him most.
(c) The Gracious God certainly has no son (إن meaning "not") and I am the first to bear witness to this fact (the word العابدین signifying الشاھدین i.e. witnesses).
(d) The Gracious God has no son and I am the first disdainful denier of the assertion that He has one.
3
کیونکہ مَیں خداتعالیٰ سے پیار کرنے والا ہوں‘ اور اس کا فرمانبردار ہوں۔ مگر نہ آسمانی دلیل اس کے حق میں ہے نہ عقلی۔ اس لئے میں مجبوراً بیٹے کے خیال کی تردید کرتا ہوں۔
b
2:117; 10:69; 17:112; 18:5; 19:89.
3692
Important Words:
عابدین is the plural of عابد which is active participle from عبد (‘abada) which means, he worshipped. It is also derived from عبد (‘abida). They say عبد علیه i.e. he was angry with him. عبد (‘abida) also means, he disdained or scorned, he denied, dis-acknowledged or disallowed; he repented and blamed himself for having been remiss; he mourned, grieved or was sorrowful; he was covetous (Lane, Aqrab & Mufradat).
Commentary:
In view of the different meanings of the word عبد given above, the verse may have one of the following interpretations:
(a) If the Gracious God had a son, I would have been the first to worship him (the son) because, being God’s most obedient and faithful servant, I would not have been remiss in my duty to him (the son).
(b) If it could be possible that the Gracious God should have a son, I am most entitled to this position because I have worshipped God most and have served Him most.
(c) The Gracious God certainly has no son (إن meaning "not") and I am the first to bear witness to this fact (the word العابدین signifying الشاھدین i.e. witnesses).
(d) The Gracious God has no son and I am the first disdainful denier of the assertion that He has one.
2688
‘Abid is active participle from ‘Abada which means, he worshipped; and from ‘Abida which means, he was angry; he denied; he was sorrowful for having been remiss; he was disdainful (Lane). The verse thus means: (a) If the Gracious God had a son, I would have been the first to worship him (the son) because, being God’s most obedient and faithful servant, I would not have been remiss in my duty to him (the son). (b) If it could be possible that the Gracious God should have a son, I am most entitled to this position because I have worshipped God most and have served Him most. (c) The Gracious God, certainly, has no son (in meaning 'not') and I am the first to bear witness to this fact, the word ‘Abidin signifying Shahidin, i.e. witnesses. (d) The Gracious God has no son, and I am the first disdainful denier of the assertion that He has one.