ءَاتِ
Appears 22 times in Quran
Derived Words (15)
Words derived from the stem "ءَاتِ".
- is coming
- will certainly come
- bestow on us
- Bring us
- grant us good things
- come to you
- I will bring you
- may bring you
- give them
- he shall come to
- will bring
- shall come to Him
- coming to them
- give us
- will I surely come upon them
- to come
- The Hour will surely come
Occurrences in Quran
Found 22 verses containing "ءَاتِ".
فَإِذَا قَضَيْتُم مَّنَٰسِكَكُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا وَمَا لَهُۥ فِى ٱلْءَاخِرَةِ مِنْ خَلَٰقٍ
2:129.
See 2:153.
4:135; 42:21.
2:129.
See 2:153.
4:135; 42:21.
Important Words:
فاذکروا (celebrate praises of) is derived from ذکر which means, (1) he talked of him by way of praising him; (2) he remembered him in his heart (Aqrab & Mufradat). See also 2:41, 153.
او (or) is a preposition, used to convey a number of meanings, the more important being: (1) or; (2) and; (3) nay; (4) unless; (5) until (Aqrab & Lane).
خلاق (share) means, an abundant share in what is good (Aqrab).
Commentary:
The clause, celebrate the praises of Allah as you celebrated the praises of your fathers, points to a practice of pagan Arabs who used to gather together at a certain place in Mina after the performance of the rites of Pilgrimage and glorify their forefathers by reciting poems in their praise. Muslims are here bidden to glorify God instead, and praise Him as they used to praise their forefathers, and, the words "even more than that" have been added to emphasize that God’s praises should transcend all, for the word او (or) also means, "nay". It is also possible that the word ك (as) in the expression کذکرکم (as you celebrated praises) has been used only to denote general similarity without reference to degree, and the word او (or) has been used in the sense of "and". In this case the verse would mean that though in the general manner of praise your celebration of God’s praises may resemble the praises with which you glorified your fathers, in degree it should excel it, being اشد (stronger, loftier and firmer).
Here is a good example of how the Quran, while retaining some old customs, improved upon and, spiritualised them to serve the ends of Islam.
The clause, when you have performed the acts of worship prescribed for you, celebrate the praises of Allah as you celebrated the praises of your fathers or even more than that, has yet another meaning. As the word ذکر also means 'remembering' and the word اب (father) includes mother as well (12:101), the clause may also signify that the rites of Pilgrimage, if performed in the right spirit, should fill the heart of man with such love for God as to make him always remember Him just as a child remembers his parents. This is why the Quran begins the word اذکروا with the conjunction ف meaning "so" or "then", hinting that the result of the performance of the rites of Pilgrimage should be that a pilgrim should ever after remember his Creator with the fondness displayed by a child for his parents. But this is only the first stage. With holier men God’s love should be even greater, as the verse hints in the words, or even more than that. Says the Holy Prophet, "The sign of true faith is that a believer’s love for God and His Apostle should be greater than his love for any other being or thing" (Bukhari).
The concluding clause, i.e. of men there are some who say, 'Our Lord, grant us (good things) in this world, and such a one shall have no share in the Hereafter, points to the fact that if the pilgrim confines himself to the celebration of the praises of his fathers and forgets his Creator, he would be like a person who spends all his efforts in the pursuit of this world, even his prayers being confined to search after worldly things. Such a person shall evidently have no claim to the good things of the Hereafter. It is also significant that in this clause the Quran does not use the word حسنة (good things) with the words فی الدنیا (in this world) thereby hinting that such men generally make no distinction between the good things of this world and the bad things thereof, their sole object being the things of this world, irrespective of whether they are good or bad.
As explained under Important Words, the word خلاق (share) occurring in the clause, such a one shall have no share in the Hereafter, really means, "an abundant share in what is good". So the verse would really mean not that such a person will get only a small share in the Hereafter but that, by remaining engrossed in the things of this world, he will deprive himself of a big share and will get no share at all. As the Quran has to condense vast subjects in a small space, it purposely uses words and constructions that take the smallest space but convey the vastest meaning.
a
2:129.
b
2:153.
c
4:135; 42:21.
a
2:129.
b
See 2:153.
c
4:135; 42:21.
207
Important Words:
فاذکروا (celebrate praises of) is derived from ذکر which means, (1) he talked of him by way of praising him; (2) he remembered him in his heart (Aqrab & Mufradat). See also 2:41, 153.
او (or) is a preposition, used to convey a number of meanings, the more important being: (1) or; (2) and; (3) nay; (4) unless; (5) until (Aqrab & Lane).
خلاق (share) means, an abundant share in what is good (Aqrab).
Commentary:
The clause, celebrate the praises of Allah as you celebrated the praises of your fathers, points to a practice of pagan Arabs who used to gather together at a certain place in Mina after the performance of the rites of Pilgrimage and glorify their forefathers by reciting poems in their praise. Muslims are here bidden to glorify God instead, and praise Him as they used to praise their forefathers, and, the words "even more than that" have been added to emphasize that God’s praises should transcend all, for the word او (or) also means, "nay". It is also possible that the word ك (as) in the expression کذکرکم (as you celebrated praises) has been used only to denote general similarity without reference to degree, and the word او (or) has been used in the sense of "and". In this case the verse would mean that though in the general manner of praise your celebration of God’s praises may resemble the praises with which you glorified your fathers, in degree it should excel it, being اشد (stronger, loftier and firmer).
Here is a good example of how the Quran, while retaining some old customs, improved upon and, spiritualised them to serve the ends of Islam.
The clause, when you have performed the acts of worship prescribed for you, celebrate the praises of Allah as you celebrated the praises of your fathers or even more than that, has yet another meaning. As the word ذکر also means 'remembering' and the word اب (father) includes mother as well (12:101), the clause may also signify that the rites of Pilgrimage, if performed in the right spirit, should fill the heart of man with such love for God as to make him always remember Him just as a child remembers his parents. This is why the Quran begins the word اذکروا with the conjunction ف meaning "so" or "then", hinting that the result of the performance of the rites of Pilgrimage should be that a pilgrim should ever after remember his Creator with the fondness displayed by a child for his parents. But this is only the first stage. With holier men God’s love should be even greater, as the verse hints in the words, or even more than that. Says the Holy Prophet, "The sign of true faith is that a believer’s love for God and His Apostle should be greater than his love for any other being or thing" (Bukhari).
The concluding clause, i.e. of men there are some who say, 'Our Lord, grant us (good things) in this world, and such a one shall have no share in the Hereafter, points to the fact that if the pilgrim confines himself to the celebration of the praises of his fathers and forgets his Creator, he would be like a person who spends all his efforts in the pursuit of this world, even his prayers being confined to search after worldly things. Such a person shall evidently have no claim to the good things of the Hereafter. It is also significant that in this clause the Quran does not use the word حسنة (good things) with the words فی الدنیا (in this world) thereby hinting that such men generally make no distinction between the good things of this world and the bad things thereof, their sole object being the things of this world, irrespective of whether they are good or bad.
As explained under Important Words, the word خلاق (share) occurring in the clause, such a one shall have no share in the Hereafter, really means, "an abundant share in what is good". So the verse would really mean not that such a person will get only a small share in the Hereafter but that, by remaining engrossed in the things of this world, he will deprive himself of a big share and will get no share at all. As the Quran has to condense vast subjects in a small space, it purposely uses words and constructions that take the smallest space but convey the vastest meaning.
b
2:129.
c
See 2:153.
d
4:135; 42:21.
وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْءَاخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ
42:21.
اَلْحَسَنَۃُ کے معنے ظفر یعنی کامیابی کے بھی ہوتے ہیں (تاج العروس) اسی طرح دل کو خوش کرنے والی نعمت کے بھی۔ (مفرداتِ راغب)
42:21.
The verse mentions that class of men whose efforts and aspirations are not confined to this world only. They seek the good things of this world and also the good things of the next. Hasanah also means, success (Taj). The prayer is very comprehensive and the Holy Prophet very often made use of it (Muslim).
42:21.
Commentary:
In this verse God mentions that class of men whose efforts and wishes are not confined to this world only. They (1) seek the good things of this world and (2) seek the good things of the next world, and (3) try to be saved from the Fire which not only signifies the fire of Hell but also everything that is painful and is a source of heart-burning. It may be noted that here, unlike the preceding verse, God uses the word حسنة (good) with the words فی الدنیا (in this world), meaning that even virtuous men may seek the things of this world but they should always be good and not bad.
The prayer mentioned in this verse is indeed very comprehensive and may be used by men of all grades in all their spiritual and temporal requirements, and the Holy Prophet is reported to have used this prayer very often (Muslim, ch. on Dhikr) with a view to teaching his Companions that if and when they choose to seek both the good things of this world and of the next, they should pray like this.
The prayer has another significance also. The good things of this world and the good things of the Hereafter spoken of in this verse may both stand for spiritual blessings, the good things of this world standing for such spiritual blessings as a righteous man gets in this world and the good things of the next world standing for those which he will get in the Hereafter. In fact, the very words used in the verse point to that signification, for the Quranic words فی الدنیاحسنة do not mean "good things of this world" but simply "good in this world". In this case النارor "the Fire" would stand not for Hell, protection against which is, in fact, included in the good things of the next world, but for such trials and hardships as one may come across in this world in the struggle for spiritual advancement or in the effort to benefit others. It was in this sense that the Holy Prophet used this prayer with regard to himself; for personally he never sought even the good things of this world, though he always sought "good in this world".
d
42:21.
3
اَلْحَسَنَۃُ کے معنے ظفر یعنی کامیابی کے بھی ہوتے ہیں (تاج العروس) اسی طرح دل کو خوش کرنے والی نعمت کے بھی۔ (مفرداتِ راغب)
a
42:21.
208
Commentary:
In this verse God mentions that class of men whose efforts and wishes are not confined to this world only. They (1) seek the good things of this world and (2) seek the good things of the next world, and (3) try to be saved from the Fire which not only signifies the fire of Hell but also everything that is painful and is a source of heart-burning. It may be noted that here, unlike the preceding verse, God uses the word حسنة (good) with the words فی الدنیا (in this world), meaning that even virtuous men may seek the things of this world but they should always be good and not bad.
The prayer mentioned in this verse is indeed very comprehensive and may be used by men of all grades in all their spiritual and temporal requirements, and the Holy Prophet is reported to have used this prayer very often (Muslim, ch. on Dhikr) with a view to teaching his Companions that if and when they choose to seek both the good things of this world and of the next, they should pray like this.
The prayer has another significance also. The good things of this world and the good things of the Hereafter spoken of in this verse may both stand for spiritual blessings, the good things of this world standing for such spiritual blessings as a righteous man gets in this world and the good things of the next world standing for those which he will get in the Hereafter. In fact, the very words used in the verse point to that signification, for the Quranic words فی الدنیاحسنة do not mean "good things of this world" but simply "good in this world". In this case النارor "the Fire" would stand not for Hell, protection against which is, in fact, included in the good things of the next world, but for such trials and hardships as one may come across in this world in the struggle for spiritual advancement or in the effort to benefit others. It was in this sense that the Holy Prophet used this prayer with regard to himself; for personally he never sought even the good things of this world, though he always sought "good in this world".
a
42:21.
239
The verse mentions that class of men whose efforts and aspirations are not confined to this world only. They seek the good things of this world and also the good things of the next. Hasanah also means, success (Taj). The prayer is very comprehensive and the Holy Prophet very often made use of it (Muslim).
رَبَّنَا وَءَاتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ ٱلْقِيَٰمَةِ ۗ إِنَّكَ لَا تُخْلِفُ ٱلْمِيعَادَ
14:48; 40:52.
a
14:48; 40:52.
ثُمَّ لَءَاتِيَنَّهُم مِّنۢ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَٰنِهِمْ وَعَن شَمَآئِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَٰكِرِينَ
Note the network of seductions threatened by Satan.
Commentary:
Note the network of seductions created by Satan. But the great truth still stands and shalt ever stand: As to My servants, thou (Satan) shalt certainly have no power over them (17:66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of the worlds.
921
Commentary:
Note the network of seductions created by Satan. But the great truth still stands and shalt ever stand: As to My servants, thou (Satan) shalt certainly have no power over them (17:66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of the worlds.
955
Note the network of seductions threatened by Satan.
يَٰٓإِبْرَٰهِيمُ أَعْرِضْ عَنْ هَٰذَآ ۖ إِنَّهُۥ قَدْ جَآءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ ءَاتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ
Commentary:
The tone of the Divine reply shows God’s great regard for Abraham. Instead of directly rejecting his request, God lovingly asks him to let the matter go, for His decree has already come to pass and the punishment could not now be averted.
1457
Commentary:
The tone of the Divine reply shows God’s great regard for Abraham. Instead of directly rejecting his request, God lovingly asks him to let the matter go, for His decree has already come to pass and the punishment could not now be averted.
وَمَا خَلَقْنَا ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ ۗ وَإِنَّ ٱلسَّاعَةَ لَءَاتِيَةٌ ۖ فَٱصْفَحِ ٱلصَّفْحَ ٱلْجَمِيلَ
3:192; 16:4; 38:28.
20:16; 40:60.
The creation of the universe and the wonderful design and order that pervade it surely lead to the one inescapable inference that human life is not limited to the temporary and short existence on this earth, and that a great purpose underlies it and man has not been created just to eat, drink and be merry for a while and then die an eternal death.
3:192; 16:4; 38:28.
20:16; 40:60.
Important Words:
فاصفح (So turn away) is derived from صفح (safaha). صفح عنه means, he turned away from and left him. This expression also means, he turned away from his sins or faults i.e. he forgave him. صفح الناس means, he watched and looked into the affairs and conditions of the people. صفح (safhun) is the infinitive noun from it, meaning also the side of a thing. (Lane & Aqrab).
Commentary:
The word ساعة (Hour) is used to signify both the post-mortal Day of Judgement and the time fixed in this life for the punishment of the enemies of truth and the triumph of believers. The verse means to say that a careful study of the creation or the universe and its working leads to the conclusion that a great purpose underlies it. It not only proves that there is inevitably going to be a day of ultimate reckoning after death, but that even in this world truth ultimately triumphs and falsehood comes to grief. If human life were really confined to a short and temporary existence on this earth, then the vast organization of the illimitable universe would be much too extravagant a provision. The creation of the universe and the wonderful design and purpose that pervades it surely leads to the one inescapable inference that human life is much more than the limited, temporary and short existence on this earth. It is an insult to human intelligence to think that man has been created just to eat, drink and be merry for a while and then die an eternal death. The wonderful creation of the universe strongly repudiates such an idea. Human existence has a grand purpose to fulfil and the fulfilment of that purpose presupposes that it should extend to a time when man should attain to that high spiritual state for which he is created. Study of the human mechanism shows that machinery of such infinite complexity could not have for its object only the preservation of the finite physical life.
Similarly, a study of the creation of this universe and its mighty and wonderful working leads to the conclusion that in this life truth must ultimately prevail against untruth. The verse points out that just as it is impossible for the earth to subsist for one single day without the physical heavens, similarly, there could be no spiritual life divorced from the heaven of spiritual truths. Just as the earth can discharge its proper functions only so long as it forms a part of the whole universe, even so can man save himself from destruction only by forming a part of the spiritual system around him. The verse, therefore, purports to warn opponents of the Holy Prophet that, as they have cut themselves off from the heaven of spiritual truths, their wealth and possessions would not avail them in the least and the time has now come for their destruction and for the success and prosperity of those who have believed.
It may be noted here that the verse emphatically speaks of the impending destruction of disbelievers. History bears witness to the fact that after the promulgation of this prophecy, the condition of the Meccan idolaters changed quickly from bad to worse until their power was completely broken and Islam reigned supreme in the land.
It may further be noted that the verse under comment lends support to the view that this Surah was revealed towards the close of the Meccan period. At any rate the present verses must have belonged to that period, because they clearly speak of the imminent destruction of the Meccans. The first few verses of the next Surah also deal with the same topic.
The words, So turn away from them in a comely manner, signify that now when the time of the punishment of the Meccans has come, the Holy Prophet should cease to hold religious discussions with them.
a
3:192; 16:4; 38:28.
b
20:16; 40:60.
a
3:192; 16:4; 38:28.
b
20:16; 40:60.
1789
Important Words:
فاصفح (So turn away) is derived from صفح (safaha). صفح عنه means, he turned away from and left him. This expression also means, he turned away from his sins or faults i.e. he forgave him. صفح الناس means, he watched and looked into the affairs and conditions of the people. صفح (safhun) is the infinitive noun from it, meaning also the side of a thing. (Lane & Aqrab).
Commentary:
The word ساعة (Hour) is used to signify both the post-mortal Day of Judgement and the time fixed in this life for the punishment of the enemies of truth and the triumph of believers. The verse means to say that a careful study of the creation or the universe and its working leads to the conclusion that a great purpose underlies it. It not only proves that there is inevitably going to be a day of ultimate reckoning after death, but that even in this world truth ultimately triumphs and falsehood comes to grief. If human life were really confined to a short and temporary existence on this earth, then the vast organization of the illimitable universe would be much too extravagant a provision. The creation of the universe and the wonderful design and purpose that pervades it surely leads to the one inescapable inference that human life is much more than the limited, temporary and short existence on this earth. It is an insult to human intelligence to think that man has been created just to eat, drink and be merry for a while and then die an eternal death. The wonderful creation of the universe strongly repudiates such an idea. Human existence has a grand purpose to fulfil and the fulfilment of that purpose presupposes that it should extend to a time when man should attain to that high spiritual state for which he is created. Study of the human mechanism shows that machinery of such infinite complexity could not have for its object only the preservation of the finite physical life.
Similarly, a study of the creation of this universe and its mighty and wonderful working leads to the conclusion that in this life truth must ultimately prevail against untruth. The verse points out that just as it is impossible for the earth to subsist for one single day without the physical heavens, similarly, there could be no spiritual life divorced from the heaven of spiritual truths. Just as the earth can discharge its proper functions only so long as it forms a part of the whole universe, even so can man save himself from destruction only by forming a part of the spiritual system around him. The verse, therefore, purports to warn opponents of the Holy Prophet that, as they have cut themselves off from the heaven of spiritual truths, their wealth and possessions would not avail them in the least and the time has now come for their destruction and for the success and prosperity of those who have believed.
It may be noted here that the verse emphatically speaks of the impending destruction of disbelievers. History bears witness to the fact that after the promulgation of this prophecy, the condition of the Meccan idolaters changed quickly from bad to worse until their power was completely broken and Islam reigned supreme in the land.
It may further be noted that the verse under comment lends support to the view that this Surah was revealed towards the close of the Meccan period. At any rate the present verses must have belonged to that period, because they clearly speak of the imminent destruction of the Meccans. The first few verses of the next Surah also deal with the same topic.
The words, So turn away from them in a comely manner, signify that now when the time of the punishment of the Meccans has come, the Holy Prophet should cease to hold religious discussions with them.
c
3:192; 16:4; 38:28.
d
20:16; 40:60.
1521A
The creation of the universe and the wonderful design and order that pervade it surely lead to the one inescapable inference that human life is not limited to the temporary and short existence on this earth, and that a great purpose underlies it and man has not been created just to eat, drink and be merry for a while and then die an eternal death.
وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
16:91; 30:39.
16:91; 30:39.
16:91; 30:39.
Important Words:
تبذر (squander) is derived from بذر (badhdhara) which is the intensified form of بذر (badhara) which means, he sowed seed; he scattered seed upon the ground; he scattered or dispersed or he scattered or dispersed much; he divulged what was secret; he talked much. They say بذر الخلق i.e. He (God) scattered or dispersed mankind in the earth. بذرت الارضmeans, the land put forth its herbage in a scattered state. بذرالعلم means, he disseminated and diffused knowledge. بذر المال (badhdhara) means, he dissipated or squandered wealth by extravagant expenditure and destroyed and wasted it; he expended his wealth so largely as not to leave of it whereby he might subsist, or he expended it in acts of disobedience; or he squandered it in a way that was not right (Lane & Aqrab).
Commentary:
The verse declares that the relatives of a rich person are entitled to a share in his property, and so are wayfarers and poor people. A person’s relatives help him in various ways to earn his wealth. For instance, ‘A’ succeeds in getting a highly lucrative post as the result of the good education his parents have given him, depriving their other children of a similar education. The latter, therefore, possess a right in the wealth of ‘A’ because he rose to his high position at their expense. It is clearly stated in 51:20 that the poor and the needy have a right to share the property of the rich.
As for the wayfarer, the Holy Prophet is reported to have said that a wayfarer could claim, as of right, three days’ free entertainment from the residents of a place which he might visit, and if it were denied to him, he could demand it even by reasonable force (Dawud, Kitabul-At‘ima).
This injunction can only be carried out in a country where the Law of Islam is in force, for according to it the residents of a place, as a whole, are bound to act as the host to a wayfarer. If this injunction were carried into practice many of the social evils which are to be found in hotels and restaurants would disappear.
This general commandment about entertainment of guests and visitors is also eminently calculated to promote peace and goodwill among different nations. The chief cause of international strife is mutual hatred. So if the entertainment of visitors should become popular in the way in which it has been inculcated by Islam, much international hatred would disappear. Those who returned to their country after having enjoyed the hospitality of a people would naturally remain favourably inclined towards them and would be slow to pick a quarrel with them. Thus this practice would prove a good means of promoting brotherly relations between different peoples.
One meaning of the word تبذیر as shown under Important Words is, "to spend for a wrong cause." Thus, if a person gives away even his whole property for the cause of religion he will not be guilty of تبذیر for the money so spent will have been spent for a right cause.
b
16:91; 30:39.
a
16:91; 30:39.
1956
Important Words:
تبذر (squander) is derived from بذر (badhdhara) which is the intensified form of بذر (badhara) which means, he sowed seed; he scattered seed upon the ground; he scattered or dispersed or he scattered or dispersed much; he divulged what was secret; he talked much. They say بذر الخلق i.e. He (God) scattered or dispersed mankind in the earth. بذرت الارضmeans, the land put forth its herbage in a scattered state. بذرالعلم means, he disseminated and diffused knowledge. بذر المال (badhdhara) means, he dissipated or squandered wealth by extravagant expenditure and destroyed and wasted it; he expended his wealth so largely as not to leave of it whereby he might subsist, or he expended it in acts of disobedience; or he squandered it in a way that was not right (Lane & Aqrab).
Commentary:
The verse declares that the relatives of a rich person are entitled to a share in his property, and so are wayfarers and poor people. A person’s relatives help him in various ways to earn his wealth. For instance, ‘A’ succeeds in getting a highly lucrative post as the result of the good education his parents have given him, depriving their other children of a similar education. The latter, therefore, possess a right in the wealth of ‘A’ because he rose to his high position at their expense. It is clearly stated in 51:20 that the poor and the needy have a right to share the property of the rich.
As for the wayfarer, the Holy Prophet is reported to have said that a wayfarer could claim, as of right, three days’ free entertainment from the residents of a place which he might visit, and if it were denied to him, he could demand it even by reasonable force (Dawud, Kitabul-At‘ima).
This injunction can only be carried out in a country where the Law of Islam is in force, for according to it the residents of a place, as a whole, are bound to act as the host to a wayfarer. If this injunction were carried into practice many of the social evils which are to be found in hotels and restaurants would disappear.
This general commandment about entertainment of guests and visitors is also eminently calculated to promote peace and goodwill among different nations. The chief cause of international strife is mutual hatred. So if the entertainment of visitors should become popular in the way in which it has been inculcated by Islam, much international hatred would disappear. Those who returned to their country after having enjoyed the hospitality of a people would naturally remain favourably inclined towards them and would be slow to pick a quarrel with them. Thus this practice would prove a good means of promoting brotherly relations between different peoples.
One meaning of the word تبذیر as shown under Important Words is, "to spend for a wrong cause." Thus, if a person gives away even his whole property for the cause of religion he will not be guilty of تبذیر for the money so spent will have been spent for a right cause.
a
16:91; 30:39.
إِذْ أَوَى ٱلْفِتْيَةُ إِلَى ٱلْكَهْفِ فَقَالُوا۟ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا
Important Words:
رشدا (right guidance). رشد (rashadun) is the noun-infinitive from رشد (rashida) as رشد (rushdun) is the noun-infinitive from رشد (rashada). رشد او رشد means, he took or followed a right way or course or direction. They say رشد امرہ (rashida) i.e. he took or followed a right course in his affair. بلغ رشدہ (rushda-hu) means, he attained years of discretion, when he was able to take or follow a right course. Some say that رشد (rushdun) relates to the things of the present life and to those of the life to come; and رشد (rashadun) only to those of the life to come but this distinction does not accord with Arabic idiom. (Lane, Aqrab & Mufradat).
Commentary:
The verse means to say that the Dwellers of the Cave prayed to God for His Mercy and deliverance from the difficult situation in which they found themselves.
2051
Important Words:
رشدا (right guidance). رشد (rashadun) is the noun-infinitive from رشد (rashida) as رشد (rushdun) is the noun-infinitive from رشد (rashada). رشد او رشد means, he took or followed a right way or course or direction. They say رشد امرہ (rashida) i.e. he took or followed a right course in his affair. بلغ رشدہ (rushda-hu) means, he attained years of discretion, when he was able to take or follow a right course. Some say that رشد (rushdun) relates to the things of the present life and to those of the life to come; and رشد (rashadun) only to those of the life to come but this distinction does not accord with Arabic idiom. (Lane, Aqrab & Mufradat).
Commentary:
The verse means to say that the Dwellers of the Cave prayed to God for His Mercy and deliverance from the difficult situation in which they found themselves.
فَلَمَّا جَاوَزَا قَالَ لِفَتَىٰهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبًا
یہ حضرت موسیٰ علیہ السلام کا معراج ہے یعنی ایک لطیف کشف ہے جس میں انہوں نے اپنے ہونے والے نائب مسیح علیہ السلام کو بھی دیکھا اور اپنی جگہ لینے والے شرعی رسول محمد رسول اللہ صلی اللہ علیہ وسلم کو بھی دیکھا۔
'Asking for morning meal or breakfast' in a vision denotes 'weariness' (Ta‘tirul-Anam), and the verse purports to say that after passing the 'junction of the two seas' and going on their separate journeys for a long time and being tired of vainly waiting for the Promised Prophet (Deut. 18: 18), Moses and his young companion would begin to wonder that he may have already appeared but that they had failed to recognize him. In the verse Moses and his young companion (Jesus) may stand for Jews and Christians respectively.
Commentary:
"Asking for breakfast" in a vision denotes "weariness" (Ta‘tirul-Anam) and the verse purports to say that at the "junction of the two seas" i.e. when the Holy Prophet comes, the followers of Moses and Jesus would not accept him. They would continue their journey alone and would refuse to admit that the span of life granted to their Dispensation had come to an end. Then after going on their separate way for a long time and being tired of vainly waiting for the Promised Prophet (Deut. 18:18) they would begin to wonder whether he had already come and they had failed to recognize him. In this verse Moses and his young companion (Jesus) stand for Jews and Christians respectively.
3
یہ حضرت موسیٰ علیہ السلام کا معراج ہے یعنی ایک لطیف کشف ہے جس میں انہوں نے اپنے ہونے والے نائب مسیح علیہ السلام کو بھی دیکھا اور اپنی جگہ لینے والے شرعی رسول محمد رسول اللہ صلی اللہ علیہ وسلم کو بھی دیکھا۔
2103
Commentary:
"Asking for breakfast" in a vision denotes "weariness" (Ta‘tirul-Anam) and the verse purports to say that at the "junction of the two seas" i.e. when the Holy Prophet comes, the followers of Moses and Jesus would not accept him. They would continue their journey alone and would refuse to admit that the span of life granted to their Dispensation had come to an end. Then after going on their separate way for a long time and being tired of vainly waiting for the Promised Prophet (Deut. 18:18) they would begin to wonder whether he had already come and they had failed to recognize him. In this verse Moses and his young companion (Jesus) stand for Jews and Christians respectively.
1706
'Asking for morning meal or breakfast' in a vision denotes 'weariness' (Ta‘tirul-Anam), and the verse purports to say that after passing the 'junction of the two seas' and going on their separate journeys for a long time and being tired of vainly waiting for the Promised Prophet (Deut. 18: 18), Moses and his young companion would begin to wonder that he may have already appeared but that they had failed to recognize him. In the verse Moses and his young companion (Jesus) may stand for Jews and Christians respectively.
إِن كُلُّ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ إِلَّآ ءَاتِى ٱلرَّحْمَٰنِ عَبْدًا
20:109.
The Gracious God needs no son to help Him or succeed Him, because He is the Lord of the heavens and the earth and His Kingdom extends over the whole universe, and because all men are His servants and Jesus is one of them.
20:109.
Commentary:
The verse purports to say that the Gracious God needs no son to help Him or succeed Him, because He is the Lord of the heavens and the earth and His kingdom extends over the whole universe and because all men are His servants and Jesus is one of them.
a
20:109.
809
无限博爱的安拉不需要儿子来帮助或继承他, 因为他是天地的养主而且他的王国遍及众世界, 而且因为所有的人都是他的仆人, 伊撒也是其中之一。
a
20:109.
2232
Commentary:
The verse purports to say that the Gracious God needs no son to help Him or succeed Him, because He is the Lord of the heavens and the earth and His kingdom extends over the whole universe and because all men are His servants and Jesus is one of them.
a
20:109.
1804
The Gracious God needs no son to help Him or succeed Him, because He is the Lord of the heavens and the earth and His Kingdom extends over the whole universe, and because all men are His servants and Jesus is one of them.