قَصَص
Appears 9 times in Quran
📖 Lane's Lexicon
Classical definitions for root قصص
Derived Stems (14)
Derived Words (1)
Words derived from the lemma "قَصَص".
- retracing
Occurrences in Quran
Found 9 verses containing "قَصَص".
إِنَّ هَٰذَا لَهُوَ ٱلْقَصَصُ ٱلْحَقُّ ۚ وَمَا مِنْ إِلَٰهٍ إِلَّا ٱللَّهُ ۚ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
عربی میں ایک اِنَّ کا حرف ہے اور ایک لام ہے۔ دونوں تاکید کے لئے ہیں۔ ہم نے ایک حرف کا ترجمہ یقیناً کر دیا ہے اور دوسرے کا ’’یہی۔‘‘ اس سے ترجمہ لفظی ہو جاتا ہے۔
Important Words:
القصص (account) is the noun-infinitive from قص. They say قص الشعر i.e. he cut or clipped the hair. قص علیه الخبر means, he related or narrated the news to him. قص اثرہ means, he followed after his track, or he followed him step by step. قصص (qisas) means, the act of narrating; narration or account; track or footsteps. قصص (qisas) with different vowel point, is the plural of قصةmeaning, a story, a narrative, etc. (Aqrab & Lane).
Commentary:
This verse partially repeats the sense of verse 3:61 above in order to impress upon the reader that the discomfiture of the Christian deputation in the challenge of مباھلة mentioned in 3:62 sets the seal upon the conclusion that Islam has truly triumphed over Christianity, and that there is no god but Allah Who, being "Mighty and Wise", needs no son or helper.
As stated in the verse, the facts narrated in the above verses constitute "the true account" about Jesus and not impossible things which his followers out of excessive love, or his enemies out of inveterate hatred, have attributed to him.
3
عربی میں ایک اِنَّ کا حرف ہے اور ایک لام ہے۔ دونوں تاکید کے لئے ہیں۔ ہم نے ایک حرف کا ترجمہ یقیناً کر دیا ہے اور دوسرے کا ’’یہی۔‘‘ اس سے ترجمہ لفظی ہو جاتا ہے۔
351
Important Words:
القصص (account) is the noun-infinitive from قص. They say قص الشعر i.e. he cut or clipped the hair. قص علیه الخبر means, he related or narrated the news to him. قص اثرہ means, he followed after his track, or he followed him step by step. قصص (qisas) means, the act of narrating; narration or account; track or footsteps. قصص (qisas) with different vowel point, is the plural of قصةmeaning, a story, a narrative, etc. (Aqrab & Lane).
Commentary:
This verse partially repeats the sense of verse 3:61 above in order to impress upon the reader that the discomfiture of the Christian deputation in the challenge of مباھلة mentioned in 3:62 sets the seal upon the conclusion that Islam has truly triumphed over Christianity, and that there is no god but Allah Who, being "Mighty and Wise", needs no son or helper.
As stated in the verse, the facts narrated in the above verses constitute "the true account" about Jesus and not impossible things which his followers out of excessive love, or his enemies out of inveterate hatred, have attributed to him.
وَرُسُلًا قَدْ قَصَصْنَٰهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَكْلِيمًا
40:79.
The Qur’an mentions by name only 24 Prophets whereas according to a saying of the Holy Prophet as many as 124,000 Prophets appeared in the world (Musnad, v. 266). Elsewhere, the Qur’an says: There is not a people to whom a Warner has not been sent (35:25).
Besides the translation given in the text, the clause also means, "to Moses Allah spoke particularly or directly".
40:79.
Commentary:
The Quran mentions only 24 Prophets by name, whereas a saying of the Holy Prophet states that as many as 124,000 Prophets have appeared in the world (Musnad, v. 266). Elsewhere the Quran says: There is not a people to whom a warner has not been sent (35:25).
For an explanation of the clause, and Allah spoke to Moses particularly, see the preceding verse.
i
40:79.
362
«古兰经» 中另一处说: 每一个民族都有过传警告者 (35:25)。而按照穆圣的说法, 世界上降下的先知多达1,24,000位。 (مُسْنَدْ, Musnad, 穆斯纳德266节)
c
40:79.
628
Commentary:
The Quran mentions only 24 Prophets by name, whereas a saying of the Holy Prophet states that as many as 124,000 Prophets have appeared in the world (Musnad, v. 266). Elsewhere the Quran says: There is not a people to whom a warner has not been sent (35:25).
For an explanation of the clause, and Allah spoke to Moses particularly, see the preceding verse.
c
40:79.
707
The Qur’an mentions by name only 24 Prophets whereas according to a saying of the Holy Prophet as many as 124,000 Prophets appeared in the world (Musnad, v. 266). Elsewhere, the Qur’an says: There is not a people to whom a Warner has not been sent (35:25).
707A
Besides the translation given in the text, the clause also means, "to Moses Allah spoke particularly or directly".
وَلَوْ شِئْنَا لَرَفَعْنَٰهُ بِهَا وَلَٰكِنَّهُۥٓ أَخْلَدَ إِلَى ٱلْأَرْضِ وَٱتَّبَعَ هَوَىٰهُ ۚ فَمَثَلُهُۥ كَمَثَلِ ٱلْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّٰلِكَ مَثَلُ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا ۚ فَٱقْصُصِ ٱلْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
Material things, specially love of money.
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
1064
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1073
Material things, specially love of money.
1074
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱلْقَصَصِ بِمَآ أَوْحَيْنَآ إِلَيْكَ هَٰذَا ٱلْقُرْءَانَ وَإِن كُنتَ مِن قَبْلِهِۦ لَمِنَ ٱلْغَٰفِلِينَ
The reason why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophet himself and his brethren, the Quraish.
Important Words:
نقص (We narrate). They say قص اثرہ i.e. he followed his tracks or footsteps in pursuit. قص علیه الحدیث means, he related to him the story in its proper manner i.e. rightly, as though he followed its traces in pursuit and related it accordingly (Lane). See also 7:177.
Commentary:
As the expression نقص (which literally means, we narrate rightly or properly) indicates, the verse shows that some differences existed about the life story of Joseph. The Quran here claims to act as judge between the upholders of different views and to lift the veil of obscurity from the face of the true story. This is why it says, We relate to thee the narration rightly or properly as though following its very traces (see Important Words). It is strange that some European critics of the Quran have not taken into consideration the existence of differences about the life of Joseph, but have only thought fit to take exception to the narrative of the Quran, merely because it differs from that of the Bible in certain details. In fact, the very objection has established the truth of the Quran, inasmuch as the claim that it relates the incidents rightly shows that the Revealer of the Quran knew that at some future time people would object to the Quranic version. Brinckman is one of these critics. In his "Notes on Islam" he says, "In the Koran a beautiful and touching tale is mangled and spoiled." The following pages will show whether it is in the Quran or the Bible, that a "beautiful and touching tale" has been "mangled and spoiled."
One of the reasons why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophethimself and his brethren, the Quraish, and was thus to serve as evidence of his truth. Another reason is that, as the Holy Prophet was the like of Joseph it was necessary that he himself should know the latter’s life history.
The Holy Prophet has been referred to here as of those not possessed of requisite knowledge. His lack of requisite knowledge about Joseph was intended to hint that, firstly, the whole truth about Joseph was to be found neither in the Bible nor in the Talmud; and, secondly, that the Holy Prophet was not aware that events similar to those which happened to Joseph were to occur in his own life. The account of the Quran differs from that of the Bible in many respects but, as will appear from the following pages, wherever the two accounts differ, it is the Bible that has erred.
1508
Important Words:
نقص (We narrate). They say قص اثرہ i.e. he followed his tracks or footsteps in pursuit. قص علیه الحدیث means, he related to him the story in its proper manner i.e. rightly, as though he followed its traces in pursuit and related it accordingly (Lane). See also 7:177.
Commentary:
As the expression نقص (which literally means, we narrate rightly or properly) indicates, the verse shows that some differences existed about the life story of Joseph. The Quran here claims to act as judge between the upholders of different views and to lift the veil of obscurity from the face of the true story. This is why it says, We relate to thee the narration rightly or properly as though following its very traces (see Important Words). It is strange that some European critics of the Quran have not taken into consideration the existence of differences about the life of Joseph, but have only thought fit to take exception to the narrative of the Quran, merely because it differs from that of the Bible in certain details. In fact, the very objection has established the truth of the Quran, inasmuch as the claim that it relates the incidents rightly shows that the Revealer of the Quran knew that at some future time people would object to the Quranic version. Brinckman is one of these critics. In his "Notes on Islam" he says, "In the Koran a beautiful and touching tale is mangled and spoiled." The following pages will show whether it is in the Quran or the Bible, that a "beautiful and touching tale" has been "mangled and spoiled."
One of the reasons why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophethimself and his brethren, the Quraish, and was thus to serve as evidence of his truth. Another reason is that, as the Holy Prophet was the like of Joseph it was necessary that he himself should know the latter’s life history.
The Holy Prophet has been referred to here as of those not possessed of requisite knowledge. His lack of requisite knowledge about Joseph was intended to hint that, firstly, the whole truth about Joseph was to be found neither in the Bible nor in the Talmud; and, secondly, that the Holy Prophet was not aware that events similar to those which happened to Joseph were to occur in his own life. The account of the Quran differs from that of the Bible in many respects but, as will appear from the following pages, wherever the two accounts differ, it is the Bible that has erred.
1358
The reason why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophet himself and his brethren, the Quraish.
لَقَدْ كَانَ فِى قَصَصِهِمْ عِبْرَةٌ لِّأُو۟لِى ٱلْأَلْبَٰبِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ
10:38.
16:90.
Commentary:
This verse, which is the last one of the present Surah, means that a careful study of the histories of ancient Prophets leads one to the definite conclusion that the Holy Prophet is a true Messenger of God; for he not only bears a close resemblance to most of them, but in his person are fulfilled the prophecies of some of the previous Scriptures. If he be a liar or an impostor, these prophecies would prove to be false, for, if they are not taken as applying to the Holy Prophetthere is no other person to whom they apply particularly when the Signs that were to appear at the advent of the Promised Prophet have already come to pass. This is what is hinted at in the words, a fulfilment of that which is before it.
The second reason given in this verse about the truth of the Holy Prophet is that the Book revealed to him fully satisfies all the needs and requirements of humanity, being a detailed exposition of all things. When such is the case, what purpose will any Law given to a Prophet in some future time serve? This argument throws overboard the claim of any person who should lay claim to having come with a new Law after the Holy Prophet.
Moreover, the Quran is also "a guidance" i.e. it is a book that not only guides man to truth but also leads and guides him in all the different stages of his moral and spiritual development, till his faith which is at first based only on reason and common sense becomes converted into absolute conviction through personal experience. In this connection see the meaning of ھدی under 1:6. The Quran goes even further, in that its followers not only attain nearness to God but also become recipients of Divine "mercy" when they find the light of God actually descending on them and see God’s help and assistance attending them in all their undertakings.
d
10:38.
e
16:90.
a
10:38.
b
16:90.
1611
Commentary:
This verse, which is the last one of the present Surah, means that a careful study of the histories of ancient Prophets leads one to the definite conclusion that the Holy Prophet is a true Messenger of God; for he not only bears a close resemblance to most of them, but in his person are fulfilled the prophecies of some of the previous Scriptures. If he be a liar or an impostor, these prophecies would prove to be false, for, if they are not taken as applying to the Holy Prophetthere is no other person to whom they apply particularly when the Signs that were to appear at the advent of the Promised Prophet have already come to pass. This is what is hinted at in the words, a fulfilment of that which is before it.
The second reason given in this verse about the truth of the Holy Prophet is that the Book revealed to him fully satisfies all the needs and requirements of humanity, being a detailed exposition of all things. When such is the case, what purpose will any Law given to a Prophet in some future time serve? This argument throws overboard the claim of any person who should lay claim to having come with a new Law after the Holy Prophet.
Moreover, the Quran is also "a guidance" i.e. it is a book that not only guides man to truth but also leads and guides him in all the different stages of his moral and spiritual development, till his faith which is at first based only on reason and common sense becomes converted into absolute conviction through personal experience. In this connection see the meaning of ھدی under 1:6. The Quran goes even further, in that its followers not only attain nearness to God but also become recipients of Divine "mercy" when they find the light of God actually descending on them and see God’s help and assistance attending them in all their undertakings.
a
10:38.
b
16:90.
وَعَلَى ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِن قَبْلُ ۖ وَمَا ظَلَمْنَٰهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
11:102; 16:34.
11:102; 16:34.
11:102; 16:34.
Commentary:
The verse warns Muslims that, like idolaters, the Jews also made lawful things unlawful and vice versa, and for this unlawful act they were punished by God, so they (the Muslims) should be on their guard against following their bad example.
The word "before" in the sentence We forbade before this all… refers to v. 116 above. The words, but they used to wrong themselves, signify that some other things such as the flesh of the cow and the fat of the goat were forbidden to them. But the prohibition was temporary and was prescribed as a punishment to the Jews for having made lawful for themselves things which God had made unlawful for them.
c
11:102; 16:34.
a
11:102; 16:34.
1919
Commentary:
The verse warns Muslims that, like idolaters, the Jews also made lawful things unlawful and vice versa, and for this unlawful act they were punished by God, so they (the Muslims) should be on their guard against following their bad example.
The word "before" in the sentence We forbade before this all… refers to v. 116 above. The words, but they used to wrong themselves, signify that some other things such as the flesh of the cow and the fat of the goat were forbidden to them. But the prohibition was temporary and was prescribed as a punishment to the Jews for having made lawful for themselves things which God had made unlawful for them.
c
11:102; 16:34.
قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَٱرْتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصًا
یعنی ایسی پیشگوئیاں پیچھے چھوڑیں جو بعثت محمدی پر دلالت کرتی تھیں تاکہ ان کی قوم ان پیشگوئیوں سے ہوشیار ہو جائے۔
5
یعنی ایسی پیشگوئیاں پیچھے چھوڑیں جو بعثت محمدی پر دلالت کرتی تھیں تاکہ ان کی قوم ان پیشگوئیوں سے ہوشیار ہو جائے۔
فَجَآءَتْهُ إِحْدَىٰهُمَا تَمْشِى عَلَى ٱسْتِحْيَآءٍ قَالَتْ إِنَّ أَبِى يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا ۚ فَلَمَّا جَآءَهُۥ وَقَصَّ عَلَيْهِ ٱلْقَصَصَ قَالَ لَا تَخَفْ ۖ نَجَوْتَ مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ
The words, thou hast escaped from the unjust people, show that on hearing Moses’s story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
Commentary:
The words, "thou has escaped from the wicked people," show that on hearing Moses’ story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
2894
Commentary:
The words, "thou has escaped from the wicked people," show that on hearing Moses’ story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
2210
The words, thou hast escaped from the unjust people, show that on hearing Moses’s story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ ۗ وَمَا كَانَ لِرَسُولٍ أَن يَأْتِىَ بِـَٔايَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ فَإِذَا جَآءَ أَمْرُ ٱللَّهِ قُضِىَ بِٱلْحَقِّ وَخَسِرَ هُنَالِكَ ٱلْمُبْطِلُونَ
13:39; 14:12.
4:165.
Though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancellation, yet if, by closing the door of repentance upon themselves, they make themselves deserving of Divine punishment, they are punished. But it is not for the Prophet to say when and how they will be punished.
4:165.
13:39; 14:12.
Commentary:
The verse purports to say that though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancel-lation, yet, if by closing the door of repentance, the disbelievers make themselves deserving of Divine punishment they are punished. But it is not for the Prophet to say when and how they are to be punished.
e
4:165.
f
13:39; 14:12.
1173
虽然对不信者具有警告和威吓作用的预言是可以延迟、撤回或取消的, 但是不信者如果给自己关上悔过之门, 那么, 他们就使自己应受安拉的惩罚, 他们就会受到惩罚。但是, 他们在何时和如何将被惩罚, 这却不是先知可以决定的事情。
a
4:165.
b
13:39; 14:12.
3549
Commentary:
The verse purports to say that though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancel-lation, yet, if by closing the door of repentance, the disbelievers make themselves deserving of Divine punishment they are punished. But it is not for the Prophet to say when and how they are to be punished.
a
13:39; 14:12.
d
4:165.
2618
Though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancellation, yet if, by closing the door of repentance upon themselves, they make themselves deserving of Divine punishment, they are punished. But it is not for the Prophet to say when and how they will be punished.