نَٰدِمِينَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "نَٰدِمِينَ".
فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَٰرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٌ ۚ فَعَسَى ٱللَّهُ أَن يَأْتِىَ بِٱلْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِۦ فَيُصْبِحُوا۟ عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ نَٰدِمِينَ
32:30.
یعنی دل میں یہ بات کہتے جاتے ہیں۔
32:30.
Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane).
"Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it.
32:30, 31.
Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it.
b
32:30.
1
یعنی دل میں یہ بات کہتے جاتے ہیں۔
a
32:30, 31.
684
Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it.
b
32:30.
758
Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane).
759
"Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it.
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَٰدِمِينَ
Commentary:
The wages of sin is death. The leaders of disbelief always come to grief. They also repent of their misdeeds but often too late. This is another lesson which the history of religion teaches but which disbelievers never take to heart.
2539
Commentary:
The wages of sin is death. The leaders of disbelief always come to grief. They also repent of their misdeeds but often too late. This is another lesson which the history of religion teaches but which disbelievers never take to heart.
فَعَقَرُوهَا فَأَصْبَحُوا۟ نَٰدِمِينَ
7:78; 11:66; 54:30; 91:15.
7:78; 11:66; 54:30; 91:15.
7:78; 11:66; 54:30; 91:15.
Important Words:
نادمین (regretful) is the plural of نادم which is derived from ندم. They say ندم علی ما فعل i.e. he grieved for what he had done; he regretted it; he repented of it. The difference between ندامة which is infinitive noun from this verb and توبة is that whereas ندامة means grieving for or regretting a thing that has been done, توبة means the giving up of sins completely for their evilness, coupled with regret and grief for what has passed and the determination to see that it does not occur again and with the resolve to make amends for the moral lapse committed. This is why when a sinner regrets his evil deeds he is called نادم but when he repents of his sins and completely eschews them and is fully resolved against their recurrence and makes amends for the past lapses and turns to God, he is called تائب (Lane).
a
7:78; 11:66; 54:30; 91:15.
a
7:78; 11:66; 54:30; 91:15.
2785
Important Words:
نادمین (regretful) is the plural of نادم which is derived from ندم. They say ندم علی ما فعل i.e. he grieved for what he had done; he regretted it; he repented of it. The difference between ندامة which is infinitive noun from this verb and توبة is that whereas ندامة means grieving for or regretting a thing that has been done, توبة means the giving up of sins completely for their evilness, coupled with regret and grief for what has passed and the determination to see that it does not occur again and with the resolve to make amends for the moral lapse committed. This is why when a sinner regrets his evil deeds he is called نادم but when he repents of his sins and completely eschews them and is fully resolved against their recurrence and makes amends for the past lapses and turns to God, he is called تائب (Lane).
a
7:78; 11:66; 54:30; 91:15.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَٰلَةٍ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَٰدِمِينَ
4:95.
4:95.
Though after the Fall of Mecca almost the whole of Arabia had entered the fold of Islam, some tribes had still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Iranian Empires were also awakening to a realization of the challenge to their power and prestige, which challenge they thought had arisen in Arabia, and war with Islam seemed inevitable. So this injunction was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very rife in time of war should not be given ready credence. They should be fully examined and tested and their correctness ascertained before action is taken upon them.
4:95.
Commentary:
Though after the Fall of Mecca, at the time when this Surah was revealed, almost the whole of Arabia had entered the fold of Islam. Some tribes still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Persian Empires were awakening to a realization of the challenge to their power which they thought had arisen in Arabia, and war with Islam seemed inevitable. So the direction embodied in the verse under comment was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very much rife in time of war should not be given ready credence. They should be tested and their correctness ascertained before action is taken upon them.
a
4:95.
a
4:95.
3845
Commentary:
Though after the Fall of Mecca, at the time when this Surah was revealed, almost the whole of Arabia had entered the fold of Islam. Some tribes still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Persian Empires were awakening to a realization of the challenge to their power which they thought had arisen in Arabia, and war with Islam seemed inevitable. So the direction embodied in the verse under comment was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very much rife in time of war should not be given ready credence. They should be tested and their correctness ascertained before action is taken upon them.
a
4:95.
2791
Though after the Fall of Mecca almost the whole of Arabia had entered the fold of Islam, some tribes had still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Iranian Empires were also awakening to a realization of the challenge to their power and prestige, which challenge they thought had arisen in Arabia, and war with Islam seemed inevitable. So this injunction was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very rife in time of war should not be given ready credence. They should be fully examined and tested and their correctness ascertained before action is taken upon them.