تُرۡجَعُ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "تُرۡجَعُ".
ہَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ یَّاۡتِیَہُمُ اللّٰہُ فِیۡ ظُلَلٍ مِّنَ الۡغَمَامِ وَالۡمَلٰٓئِکَۃُ وَقُضِیَ الۡاَمۡرُ ۚ وَاِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ
6:159; 16:34; 89:23.
اَلْغَمَامْ (al-Ghamam) 这词在 «古兰经» 上一直用来既表示仁慈 (7:161) 也表示惩罚 (25:26)。
这里指的是白德尔 (بَدْر, Badr) 战役, 那时安拉降下恩准给这些信者的云和雨 (布哈理) 中来帮助他们 (25:26), 并且还降下激起信徒们勇气而却使不信者的心中充满恐惧 (8:13) 的天使 (8:10)。据记载, 有些不信者在那天确实见到了这些天使 (زُرْقَانِی, Zurqani)。
短语 “安拉的降临” 还用在 «古兰经» 其它地方, 表示安拉的惩罚 (16:27; 59:3)。
6:159; 16:34; 89:23.
The phrase, "coming of God," is used by the Qur’an elsewhere also (16:27; 59:3) and signifies God’s punishment.
The word al-Ghamam has been used by the Qur’an to express both mercy (7:161) and punishment (25:26).
The reference is to the Battle of Badr, when God helped the believers by sending down clouds and rain (Bukhari), as was promised to them (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani).
6:159; 16:34; 89:23.
Important Words:
یاتیھم الله (Allah should come to them) is a metaphorical expression, meaning, Allah should come to them with His punishment, i.e. Allah should punish them. The metaphor ایتان الله i.e. coming of God, is used by the Quran elsewhere also (16:27; 59:3). In contrast to this, the Quran uses the metaphor توب الله i.e. turning of God, to express His turning with mercy (2:38; 9:117.) Similarly, ایتان الملئکة i.e. the coming of the angels, indicates their coming with punishment.
ظلل (coverings) is the plural of ظلة (zullah) which is derived from ظل and اظل the latter word meaning, he or it afforded or cast a shadow. But whereas ظل (zill) the plural of which is ظلال or اظلال means, shadow, ظلة whose plural is ظلل, means, a covering or a shade, i.e. a thing that casts or gives a shade or a shadow (Aqrab). The word ظلة or ظلل is generally used in connection with punishment (Mufradat).
الغمام (clouds) for which see 2:58. The word has been used by the Quran both in connection with mercy (7:161) and punishment (25:26).
Commentary:
The form of speech has been changed here from the second to the third person. The verse has apparently been addressed to either disbelievers or to hypocrites and the weak in faith. If it be taken to refer to disbelievers, as the change of form in the address indicates, it would mean that by desisting from belief they are, as it were, waiting for the punishment of God, and the verse incidentally hints that appointed punishment would come to them through raining clouds. The reference is to the Battle of Badr, when God helped believers by sending down clouds and rain (Bukhari), as was promised (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani). The matter was then "decided"; for, on that memorable day, all the chief leaders of the Quraish were killed, the Muslims obtaining a decisive victory which broke the power of the enemy. The coming of clouds refers to the rainfall which on the battlefield of Badr proved a blessing for the Muslims. It made the sand firm for them, while the land on the side of the enemy, being clayey, became slippery.
If, however, the verse be taken to refer to the hypocrites or the weak in faith, as the preceding two verses would suggest, then the clause, that Allah should come to them in the coverings of the clouds, would mean that if they did not mend their ways, God would have to chastise them even though they were apparently resting in the shade of faith, which is likened to a غمام or cloud. As shown under Important Words above, the word غمام (clouds) is sometimes used in connection with God’s mercy (7:161).
c
6:159; 16:34; 89:23.
149
اَلْغَمَامْ (al-Ghamam) 这词在 «古兰经» 上一直用来既表示仁慈 (7:161) 也表示惩罚 (25:26)。
150
这里指的是白德尔 (بَدْر, Badr) 战役, 那时安拉降下恩准给这些信者的云和雨 (布哈理) 中来帮助他们 (25:26), 并且还降下激起信徒们勇气而却使不信者的心中充满恐惧 (8:13) 的天使 (8:10)。据记载, 有些不信者在那天确实见到了这些天使 (زُرْقَانِی, Zurqani)。
151
短语 “安拉的降临” 还用在 «古兰经» 其它地方, 表示安拉的惩罚 (16:27; 59:3)。
a
6:159; 16:34; 89:23.
217
Important Words:
یاتیھم الله (Allah should come to them) is a metaphorical expression, meaning, Allah should come to them with His punishment, i.e. Allah should punish them. The metaphor ایتان الله i.e. coming of God, is used by the Quran elsewhere also (16:27; 59:3). In contrast to this, the Quran uses the metaphor توب الله i.e. turning of God, to express His turning with mercy (2:38; 9:117.) Similarly, ایتان الملئکة i.e. the coming of the angels, indicates their coming with punishment.
ظلل (coverings) is the plural of ظلة (zullah) which is derived from ظل and اظل the latter word meaning, he or it afforded or cast a shadow. But whereas ظل (zill) the plural of which is ظلال or اظلال means, shadow, ظلة whose plural is ظلل, means, a covering or a shade, i.e. a thing that casts or gives a shade or a shadow (Aqrab). The word ظلة or ظلل is generally used in connection with punishment (Mufradat).
الغمام (clouds) for which see 2:58. The word has been used by the Quran both in connection with mercy (7:161) and punishment (25:26).
Commentary:
The form of speech has been changed here from the second to the third person. The verse has apparently been addressed to either disbelievers or to hypocrites and the weak in faith. If it be taken to refer to disbelievers, as the change of form in the address indicates, it would mean that by desisting from belief they are, as it were, waiting for the punishment of God, and the verse incidentally hints that appointed punishment would come to them through raining clouds. The reference is to the Battle of Badr, when God helped believers by sending down clouds and rain (Bukhari), as was promised (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani). The matter was then "decided"; for, on that memorable day, all the chief leaders of the Quraish were killed, the Muslims obtaining a decisive victory which broke the power of the enemy. The coming of clouds refers to the rainfall which on the battlefield of Badr proved a blessing for the Muslims. It made the sand firm for them, while the land on the side of the enemy, being clayey, became slippery.
If, however, the verse be taken to refer to the hypocrites or the weak in faith, as the preceding two verses would suggest, then the clause, that Allah should come to them in the coverings of the clouds, would mean that if they did not mend their ways, God would have to chastise them even though they were apparently resting in the shade of faith, which is likened to a غمام or cloud. As shown under Important Words above, the word غمام (clouds) is sometimes used in connection with God’s mercy (7:161).
a
6:159; 16:34; 89:23.
250
The phrase, "coming of God," is used by the Qur’an elsewhere also (16:27; 59:3) and signifies God’s punishment.
251
The word al-Ghamam has been used by the Qur’an to express both mercy (7:161) and punishment (25:26).
252
The reference is to the Battle of Badr, when God helped the believers by sending down clouds and rain (Bukhari), as was promised to them (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani).
وَلِلّٰہِ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۚ وَاِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ
3:130, 190; 4:132; 57:11.
3:130, 190; 4:132; 57:11.
3:130, 190; 4:132; 57:11.
Commentary:
As whatever is in the heavens and in the earth belongs to God, so it was in the fitness of things that finally a Prophet with a universal mission should have been raised. The previous system of raising separate Prophets for separate peoples and separate periods was meant only by way of preparation. Now was the time of one God and one Prophet.
a
3:130, 190; 4:132; 57:11.
a
3:130, 190; 4:132; 57:11.
395
Commentary:
As whatever is in the heavens and in the earth belongs to God, so it was in the fitness of things that finally a Prophet with a universal mission should have been raised. The previous system of raising separate Prophets for separate peoples and separate periods was meant only by way of preparation. Now was the time of one God and one Prophet.
b
3:130, 190; 4:132; 57:11.
وَاِذۡ یُرِیۡکُمُوۡہُمۡ اِذِ الۡتَقَیۡتُمۡ فِیۡۤ اَعۡیُنِکُمۡ قَلِیۡلًا وَّیُقَلِّلُکُمۡ فِیۡۤ اَعۡیُنِہِمۡ لِیَقۡضِیَ اللّٰہُ اَمۡرًا کَانَ مَفۡعُوۡلًا ۗ وَاِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ
یہاں ظاہر کا ذکر ہے رؤیا کا نہیں۔ عربی میں ’’قَلِیْل‘‘ کے معنے کمزور کے بھی ہوتے ہیں اور مراد یہ ہے کہ تمہارے دل اس قدر مضبوط کر دئے گئے کہ باوجود کفار کے زیادہ ہونے کے تم ان کو بے حقیقت سمجھتے تھے اور شیر کی طرح ان پر حملہ کرکے تم نے ان کو تباہ کردیا۔
یعنی مومن اپنے ایمان کی وجہ سے کافروں کو جو زیادہ تھے کمزور سمجھتے تھے اور کافر اپنے بغض کی وجہ سے مومنوں کی ایمانی طاقت کو نظر انداز کر رہے تھے۔
3:14.
2:211; 3:110; 35:5.
Whereas the preceding verse referred to the appearance of the enemy in a vision to the Holy Prophet, the present verse refers to its actual disposition on the battlefield. The enemy had kept one-third of their number hidden behind the mounds so that, when both parties came face to face, the Muslims saw only two-thirds of their actual number. This naturally gave heart to them. The enemy on their part did so, as they thought, lest the Muslims being overawed might flee from battlefield and refuse to give battle. Both these impressions helped to encourage either party to come to grips with their opponents with the result that "the thing decreed" was brought about, i.e. the Meccans suffered an ignominious and crushing defeat.
3:14.
2:211; 3:110; 35:5.
Commentary:
Whereas the preceding verse referred to the appearance of the enemy in a dream, the present verse refers to its actual appearance on the battlefield. What happened was that the enemy had kept one-third of their number behind mounds so that, when both parties came face to face, Muslims saw only two-thirds of their army. The Meccan army, about 1,000 strong, was more than three times the number of the Muslims who were only 313, but it so happened that the latter saw them to be only twice their own number. This naturally made the Faithful more hopeful. As hinted above, the enemy had concealed one-third of their number from the Muslims so that (as they thought) the latter might not be overawed and flee from the battlefield. This ruse was meant by them as an enticement to the Muslims so that the latter might be encouraged to give them battle and consequently be annihilated. Indeed, the Muslims were so weak at that time that the Meccans were anxious to get them within their grip, so that they might wipe them out of existence and thus extirpate Islam. The weakness of the Muslims became all the more apparent when the Meccans actually saw them, for they saw them smaller than their actual number, and both these impressions helped to encourage either party to come to grips with the opposing party, with the result that the "thing decreed" was miraculously brought about.
a
3:14.
b
2:211; 3:110; 35:5.
1
یہاں ظاہر کا ذکر ہے رؤیا کا نہیں۔ عربی میں ’’قَلِیْل‘‘ کے معنے کمزور کے بھی ہوتے ہیں اور مراد یہ ہے کہ تمہارے دل اس قدر مضبوط کر دئے گئے کہ باوجود کفار کے زیادہ ہونے کے تم ان کو بے حقیقت سمجھتے تھے اور شیر کی طرح ان پر حملہ کرکے تم نے ان کو تباہ کردیا۔
2
یعنی مومن اپنے ایمان کی وجہ سے کافروں کو جو زیادہ تھے کمزور سمجھتے تھے اور کافر اپنے بغض کی وجہ سے مومنوں کی ایمانی طاقت کو نظر انداز کر رہے تھے۔
a
3:14.
b
2:211; 3:110; 35:5.
1133
Commentary:
Whereas the preceding verse referred to the appearance of the enemy in a dream, the present verse refers to its actual appearance on the battlefield. What happened was that the enemy had kept one-third of their number behind mounds so that, when both parties came face to face, Muslims saw only two-thirds of their army. The Meccan army, about 1,000 strong, was more than three times the number of the Muslims who were only 313, but it so happened that the latter saw them to be only twice their own number. This naturally made the Faithful more hopeful. As hinted above, the enemy had concealed one-third of their number from the Muslims so that (as they thought) the latter might not be overawed and flee from the battlefield. This ruse was meant by them as an enticement to the Muslims so that the latter might be encouraged to give them battle and consequently be annihilated. Indeed, the Muslims were so weak at that time that the Meccans were anxious to get them within their grip, so that they might wipe them out of existence and thus extirpate Islam. The weakness of the Muslims became all the more apparent when the Meccans actually saw them, for they saw them smaller than their actual number, and both these impressions helped to encourage either party to come to grips with the opposing party, with the result that the "thing decreed" was miraculously brought about.
a
3:14.
b
2:211; 3:110; 35:5.
1127
Whereas the preceding verse referred to the appearance of the enemy in a vision to the Holy Prophet, the present verse refers to its actual disposition on the battlefield. The enemy had kept one-third of their number hidden behind the mounds so that, when both parties came face to face, the Muslims saw only two-thirds of their actual number. This naturally gave heart to them. The enemy on their part did so, as they thought, lest the Muslims being overawed might flee from battlefield and refuse to give battle. Both these impressions helped to encourage either party to come to grips with their opponents with the result that "the thing decreed" was brought about, i.e. the Meccans suffered an ignominious and crushing defeat.
یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ ۗ وَاِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ
2:256; 27:66; 49:17.
2:256; 27:66; 49:17.
2:256; 27:66; 49:17.
Commentary:
The verse implies that the great boon of prophethood is bestowed only on those who are fitted to receive it and discharge its great responsibilities. The words, "what is before them and what is behind them," may signify the attributes and qualities they already possess and those which they later on develop.
a
2:256; 27:66; 49:17.
a
2:256; 27:66; 49:17.
2505
Commentary:
The verse implies that the great boon of prophethood is bestowed only on those who are fitted to receive it and discharge its great responsibilities. The words, "what is before them and what is behind them," may signify the attributes and qualities they already possess and those which they later on develop.
a
2:256; 27:66; 49:17.
وَاِنۡ یُّکَذِّبُوۡکَ فَقَدۡ کُذِّبَتۡ رُسُلٌ مِّنۡ قَبۡلِکَ ۚ وَاِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ
6:35; 22:43; 40:6; 54:10.
6:35; 22:43; 40:6; 54:10.
6:35; 22:43; 40:6; 54:10.
Commentary:
After it has been mentioned in the preceding verses that a great Divine gift is about to be bestowed on mankind in the form of the Quran and after the would-be rejecters have been warned not to hasten to reject it, the Holy Prophet is told in the present verse that he will be rejected, opposed and persecuted but this should not discourage or dismay him because his opposition and persecution would be no new thing as all the Divine Messengers and Prophets before him were also rejected, opposed and persecuted, but the enemies of truth could never frustrate God’s plan but themselves always came to grief.
e
6:35; 22:43; 40:6; 54:10.
a
6:35; 22:43; 40:6; 54:10.
3179
Commentary:
After it has been mentioned in the preceding verses that a great Divine gift is about to be bestowed on mankind in the form of the Quran and after the would-be rejecters have been warned not to hasten to reject it, the Holy Prophet is told in the present verse that he will be rejected, opposed and persecuted but this should not discourage or dismay him because his opposition and persecution would be no new thing as all the Divine Messengers and Prophets before him were also rejected, opposed and persecuted, but the enemies of truth could never frustrate God’s plan but themselves always came to grief.
b
6:35; 22:43; 40:6; 54:10.
لَّہٗ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ ۚ وَاِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ
2:108; 7:159.
2:108; 7:159.
2:108; 7:159; 43:86.
a
2:108; 7:159.
a
2:108; 7:159; 43:86.
c
2:108; 7:159.