مَكَّ
Appears 7 times in Quran
📖 Lane's Lexicon
Classical definitions for root مكن
Derived Stems (197)
Derived Words (8)
Words derived from the lemma "مَكَّ".
- and that He will surely establish
- We establish them
- We had established them
- We have established
- has endowed me
- We had established them
- We have established you
- did We establish
- established
- And to establish
Occurrences in Quran
Found 7 verses containing "مَكَّ".
وَلَقَدْ مَكَّنَّٰكُمْ فِى ٱلْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَٰيِشَ ۗ قَلِيلًا مَّا تَشْكُرُونَ
15:21; 46:27.
15:21; 46:27.
15:21; 46:27.
Commentary:
The verse purports to tell the people that in spite of the fact that God has given them all necessary things, yet they are not grateful to Him. This is intended to warn men to be prepared to reap the fruits of their evil actions.
e
15:21; 46:27.
b
15:21; 46:27.
915
Commentary:
The verse purports to tell the people that in spite of the fact that God has given them all necessary things, yet they are not grateful to Him. This is intended to warn men to be prepared to reap the fruits of their evil actions.
a
15:21; 46:27.
وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
12:57.
12:57.
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Gen. 39: 1). He was captain of the royal guard, an officer of high rank in ancient times.
12:57.
Important Words:
مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).
Commentary:
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue.
a
12:57.
a
12:57.
1525
Important Words:
مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).
Commentary:
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue.
a
12:57.
1369
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Gen. 39: 1). He was captain of the royal guard, an officer of high rank in ancient times.
وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ
12:22.
2:106; 3:75.
Commentary:
The words, And thus did We establish Joseph in the land, also occur in 12:22, where they are followed by the expression, that We might also teach him the interpretation of things, while in the verse under comment they are succeeded by the sentence, We bestow Our mercy upon whomsoever We please. This is because in the former case Joseph’s mettle was yet to be tried. But now that he had emerged triumphant from the ordeal, he was henceforward to enjoy uniform honour and prosperity.
This verse contains the thirteenth point of resemblance between Joseph and the Holy Prophet. Just as the brethren of Joseph, being jealous of his father’s regard for him, sought to remove him from their way and bring him to grief and dishonour, similarly, the Holy Prophet was compelled to leave his native city by his own kith and kin; but God conferred on him, as on Joseph, honour and distinction; with the difference that, whereas Joseph received his authority and honour from a king, the Holy
Prophet was indebted to no earthly potentate for all the power and glory that came to him. Indeed, the difference in the way in which these two Prophets rose to power and eminence is symbolic of the difference in their spiritual status.
a
12:22.
b
2:106; 3:75.
a
12:22.
b
2:106; 3:75.
1560
Commentary:
The words, And thus did We establish Joseph in the land, also occur in 12:22, where they are followed by the expression, that We might also teach him the interpretation of things, while in the verse under comment they are succeeded by the sentence, We bestow Our mercy upon whomsoever We please. This is because in the former case Joseph’s mettle was yet to be tried. But now that he had emerged triumphant from the ordeal, he was henceforward to enjoy uniform honour and prosperity.
This verse contains the thirteenth point of resemblance between Joseph and the Holy Prophet. Just as the brethren of Joseph, being jealous of his father’s regard for him, sought to remove him from their way and bring him to grief and dishonour, similarly, the Holy Prophet was compelled to leave his native city by his own kith and kin; but God conferred on him, as on Joseph, honour and distinction; with the difference that, whereas Joseph received his authority and honour from a king, the Holy
Prophet was indebted to no earthly potentate for all the power and glory that came to him. Indeed, the difference in the way in which these two Prophets rose to power and eminence is symbolic of the difference in their spiritual status.
a
12:22.
b
2:106; 3:75.
إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَٰهُ مِن كُلِّ شَىْءٍ سَبَبًا
12:22, 57.
Commentary:
It has been made clear in the note on Dhul-Qarnain that Cyrus was blessed with every kind of means for his great conquests and that God Himself directed all his ways and had given him all the kingdoms of the earth (Isaiah 45:13 & Ezra 1:2).
The words انامکنا له فی الارض signify that the rise of Cyrus to power took place under exceptional circumstances.
The words کل شیء (everything) mean everything necessary for the accomplishment of his task.
a
12:22, 57.
775
见 «以斯拉记», 1:1-2; Isa., 45:1-3和 «历史学家的世界历史»。
a
12:22, 57.
2123
Commentary:
It has been made clear in the note on Dhul-Qarnain that Cyrus was blessed with every kind of means for his great conquests and that God Himself directed all his ways and had given him all the kingdoms of the earth (Isaiah 45:13 & Ezra 1:2).
The words انامکنا له فی الارض signify that the rise of Cyrus to power took place under exceptional circumstances.
The words کل شیء (everything) mean everything necessary for the accomplishment of his task.
a
12:22, 57.
1720
See Ezra, 1: 1, 2; Isa., 45: 1-3 & Historians’ History of the World.
قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا
塞鲁士要该地的居民给他提供劳动力 (قُوَّة, Quwwah) 的意思是体力, 即人力。
Cyrus told the inhabitants of the place to provide him with human labour, Quwwah meaning physical strength, i.e. human labour.
Commentary:
Cyrus said to the inhabitants of the place that he had the plan of the wall and other necessary material ready with him but they must provide human labour. The word قوة means physical strength i.e. human labour.
784
塞鲁士要该地的居民给他提供劳动力 (قُوَّة, Quwwah) 的意思是体力, 即人力。
2132
Commentary:
Cyrus said to the inhabitants of the place that he had the plan of the wall and other necessary material ready with him but they must provide human labour. The word قوة means physical strength i.e. human labour.
1730
Cyrus told the inhabitants of the place to provide him with human labour, Quwwah meaning physical strength, i.e. human labour.
وَلَقَدْ مَكَّنَّٰهُمْ فِيمَآ إِن مَّكَّنَّٰكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَٰرًا وَأَفْـِٔدَةً فَمَآ أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَآ أَبْصَٰرُهُمْ وَلَآ أَفْـِٔدَتُهُم مِّن شَىْءٍ إِذْ كَانُوا۟ يَجْحَدُونَ بِـَٔايَٰتِ ٱللَّهِ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
6:7.
21:42.
Af’idah (hearts) is the plural of Fu’ad which is synonymous with Qalb, both meaning heart, mind or intellect. In the Qur’an both these words have been used synonymously. In 28:11 they have been used together, signifying the heart. It is the context which determines, where any of these words is used as signifying the heart and where as signifying the mind. Some authors, however, make a distinction between Fu’ad and Qalb; the latter is said to have a more special signification than the former which is said to be the Ghisha’ or the Wi‘a’ of the Qalb, or the middle or the interior thereof. Tara Fu’adu-hu means, his mind, or intellect, or courage fled (Lane).
6:7; 7:11.
11:9; 21:42.
Important Words:
أفئدة (hearts) is the plural of فؤاد which is derived from فاد. They say فادہ, i.e. he or it hit, struck, smote or hurt his فؤاد i.e. heart. فاد اللحم فی النار means, he roasted the flesh meat in the fire. فؤاد is synonymous with قلب both meaning heart, mind or intellect. In the Quran, too, both these words have been used synonymously. In 28:11, both the words have been used together, signifying the heart. It is the context which determines where any of these words is used in the sense of mind or heart. Some authors, however, make a distinction between فؤاد and قلب; the latter is said to have a more special signification than the former which is said to be the غشاء or the وعاء of the قلب or the middle or the interior thereof. They say طار فؤادہ i.e. his mind or intellect or courage tied (Lane & Aqrab).
Commentary:
This verse also shows that the Adites were a very powerful and prosperous people. Their dominions extended over vast areas.
b
6:7.
c
21:42.
c
6:7; 7:11.
d
11:9; 21:42.
3780
Important Words:
أفئدة (hearts) is the plural of فؤاد which is derived from فاد. They say فادہ, i.e. he or it hit, struck, smote or hurt his فؤاد i.e. heart. فاد اللحم فی النار means, he roasted the flesh meat in the fire. فؤاد is synonymous with قلب both meaning heart, mind or intellect. In the Quran, too, both these words have been used synonymously. In 28:11, both the words have been used together, signifying the heart. It is the context which determines where any of these words is used in the sense of mind or heart. Some authors, however, make a distinction between فؤاد and قلب; the latter is said to have a more special signification than the former which is said to be the غشاء or the وعاء of the قلب or the middle or the interior thereof. They say طار فؤادہ i.e. his mind or intellect or courage tied (Lane & Aqrab).
Commentary:
This verse also shows that the Adites were a very powerful and prosperous people. Their dominions extended over vast areas.
b
6:7.
c
21:42.
2730
Af’idah (hearts) is the plural of Fu’ad which is synonymous with Qalb, both meaning heart, mind or intellect. In the Qur’an both these words have been used synonymously. In 28:11 they have been used together, signifying the heart. It is the context which determines, where any of these words is used as signifying the heart and where as signifying the mind. Some authors, however, make a distinction between Fu’ad and Qalb; the latter is said to have a more special signification than the former which is said to be the Ghisha’ or the Wi‘a’ of the Qalb, or the middle or the interior thereof. Tara Fu’adu-hu means, his mind, or intellect, or courage fled (Lane).
وَهُوَ ٱلَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِنۢ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ ۚ وَكَانَ ٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا
鉴于穆斯林那时的处境和赫戴比亚条约所产生的深远影响, 这个条约确是一大胜利。这里还指穆斯林到赫戴比亚之前安拉恩赐给他们的多次胜利--------在白德尔的胜利; 穆圣和穆斯林遭到十分危急的处境之后从吴候德安全回麦地那和他们遭到严重损失之后在壕沟战役中彻底挫败阴谋消灭伊斯兰教的麦加人, 等等。在某种意义上说, 这些都是信仰者对不信仰者的胜利。
In view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyah was, indeed, a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyah—the victory at Badr, the safe return from Uhud to Medina of Muslims and the Holy Prophet, after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Trench when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.
Commentary:
The words "after He had given you victory over them," may signify that in view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyyah was tantamount to a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyyah—the victory at Badr, the safe return of Muslims and the Holy Prophet to Medina from Uhud after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Ditch when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.
1269
鉴于穆斯林那时的处境和赫戴比亚条约所产生的深远影响, 这个条约确是一大胜利。这里还指穆斯林到赫戴比亚之前安拉恩赐给他们的多次胜利--------在白德尔的胜利; 穆圣和穆斯林遭到十分危急的处境之后从吴候德安全回麦地那和他们遭到严重损失之后在壕沟战役中彻底挫败阴谋消灭伊斯兰教的麦加人, 等等。在某种意义上说, 这些都是信仰者对不信仰者的胜利。
3834
Commentary:
The words "after He had given you victory over them," may signify that in view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyyah was tantamount to a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyyah—the victory at Badr, the safe return of Muslims and the Holy Prophet to Medina from Uhud after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Ditch when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.
2780
In view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyah was, indeed, a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyah—the victory at Badr, the safe return from Uhud to Medina of Muslims and the Holy Prophet, after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Trench when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.