قَآئِمَۃ
Appears 5 times in Quran
📖 Lane's Lexicon
Classical definitions for root قوم
Derived Stems (28)
Derived Words (2)
Words derived from the lemma "قَآئِمَۃ".
- standing
- who stand
- standing
- will ever come
Occurrences in Quran
Found 5 verses containing "قَآئِمَۃ".
۞ لَیۡسُوۡا سَوَآءً ۗ مِّنۡ اَہۡلِ الۡکِتٰبِ اُمَّۃٌ قَآئِمَۃٌ یَّتۡلُوۡنَ اٰیٰتِ اللّٰہِ اٰنَآءَ الَّیۡلِ وَہُمۡ یَسۡجُدُوۡنَ
4:163.
The words Ummatun Qa’imatun may also mean: (1) A party or people who perform fully and faithfully their duties; (2) a people who stand up for Prayer in the latter part of the night. The words refer only to those Jews who had embraced Islam.
4:163.
Important Words:
امة قائمة (a party who stand by the covenant) may give a number of meanings besides the one given in the text e.g.: (1) a party of people who perform well the duties entrusted to them; (2) a people who stand up for Prayer in the latter part of the night, an act of worship highly commended both in the Quran and the sayings of the Holy Prophet.
Commentary:
The words, a party who stand by their covenant, refer to those among the Jews who embraced Islam (see the next verse and also 4:163). The view finds further support from the words, and prostrate themselves before Him, for سجدة (prostration) was not included in the worship performed by Jews. The exhortation to Mary conveyed in the words, and prostrate thyself (3:44), was only an exceptional commandment specifically meant for her.
a
4:163.
273
اُمَّةٌ قَائِمَةٌ (Ummatun Qa’imatun) 也可以指: (1) 充分地、忠诚地履行自己职责的党派或人; (2) 半夜站着祈祷的人。这两个词只指那些信奉伊斯兰教的犹太人。
a
4:163.
399
Important Words:
امة قائمة (a party who stand by the covenant) may give a number of meanings besides the one given in the text e.g.: (1) a party of people who perform well the duties entrusted to them; (2) a people who stand up for Prayer in the latter part of the night, an act of worship highly commended both in the Quran and the sayings of the Holy Prophet.
Commentary:
The words, a party who stand by their covenant, refer to those among the Jews who embraced Islam (see the next verse and also 4:163). The view finds further support from the words, and prostrate themselves before Him, for سجدة (prostration) was not included in the worship performed by Jews. The exhortation to Mary conveyed in the words, and prostrate thyself (3:44), was only an exceptional commandment specifically meant for her.
a
4:163.
459
The words Ummatun Qa’imatun may also mean: (1) A party or people who perform fully and faithfully their duties; (2) a people who stand up for Prayer in the latter part of the night. The words refer only to those Jews who had embraced Islam.
وَامۡرَاَتُہٗ قَآئِمَۃٌ فَضَحِکَتۡ فَبَشَّرۡنٰہَا بِاِسۡحٰقَ وَمِنۡ وَّرَآءِ اِسۡحٰقَ یَعۡقُوۡبَ
21:73; 51:29.
قرآن مجید میں ضَحِکَتْ کے الفاظ ہیں۔ بعض نے اس کے معنے حیض آنے کے کیے ہیں۔ مگر یہ بے جوڑ معنے ہیں۔ ضَحِکَتْ کے معنے عربی میں گھبرا جانے کے بھی ہیں (اقرب) اور یہی معنے ہم نے یہاں کیے ہیں۔
21:73; 51:29.
21:73; 51:29.
Important Words:
ضحکت (she was frightened) is formed from ضحک which means: (1) he laughed; (2) he wondered (3) he was frightened or he feared. ضحکت المرأة means, the woman menstruated (Lane & Mufradat).
Commentary:
When Abraham’s wife, Sarah, heard the sad news of the impending destruction of Lot’s people, she was naturally frightened and her heart became filled with pain and pity for them.
Sarah’s feeling of pity for Lot’s people pleased God and He hastened to give her the glad tidings of the birth of a grandson (Jacob) in addition to the announcement of a son (Isaac) that had already been made to Abraham in v.70.
The present verse also incidentally shows that it was not Isaac but Ishmael whom Abraham offered for sacrifice, for according to it God promised not only a son (Isaac) but also a grandson to Abraham. Thus Isaac, the promised son, was not only to live and marry but also to have a son who was to be called Jacob. It cannot therefore be supposed that God, Who Himself had announced that Isaac was to live and marry and beget children, should have commanded that the selfsame Isaac be offered for sacrifice.
b
21:73; 51:29.
5
قرآن مجید میں ضَحِکَتْ کے الفاظ ہیں۔ بعض نے اس کے معنے حیض آنے کے کیے ہیں۔ مگر یہ بے جوڑ معنے ہیں۔ ضَحِکَتْ کے معنے عربی میں گھبرا جانے کے بھی ہیں (اقرب) اور یہی معنے ہم نے یہاں کیے ہیں۔
a
21:73; 51:29.
1452
Important Words:
ضحکت (she was frightened) is formed from ضحک which means: (1) he laughed; (2) he wondered (3) he was frightened or he feared. ضحکت المرأة means, the woman menstruated (Lane & Mufradat).
Commentary:
When Abraham’s wife, Sarah, heard the sad news of the impending destruction of Lot’s people, she was naturally frightened and her heart became filled with pain and pity for them.
Sarah’s feeling of pity for Lot’s people pleased God and He hastened to give her the glad tidings of the birth of a grandson (Jacob) in addition to the announcement of a son (Isaac) that had already been made to Abraham in v.70.
The present verse also incidentally shows that it was not Isaac but Ishmael whom Abraham offered for sacrifice, for according to it God promised not only a son (Isaac) but also a grandson to Abraham. Thus Isaac, the promised son, was not only to live and marry but also to have a son who was to be called Jacob. It cannot therefore be supposed that God, Who Himself had announced that Isaac was to live and marry and beget children, should have commanded that the selfsame Isaac be offered for sacrifice.
b
21:73; 51:29.
وَمَاۤ اَظُنُّ السَّاعَۃَ قَآئِمَۃً وَّلَئِنۡ رُّدِدتُّ اِلٰی رَبِّیۡ لَاَجِدَنَّ خَیۡرًا مِّنۡہَا مُنۡقَلَبًا
Commentary:
This verse continues the theme of the preceding one and purports to say that there will be two schools of religious thought among Christian nations. One school will altogether deny life after death and Resurrection. The exponents of this school will regard present life as the be-all and end-all of man’s creation, and Resurrection and Paradise as only other names for national renaissance and prosperity. The other school will literally believe in Resurrection and the next life but they will also hold the belief that because Jesus had atoned for all their sins they will get salvation while non-Christians will be consigned to eternal perdition.
2077
Commentary:
This verse continues the theme of the preceding one and purports to say that there will be two schools of religious thought among Christian nations. One school will altogether deny life after death and Resurrection. The exponents of this school will regard present life as the be-all and end-all of man’s creation, and Resurrection and Paradise as only other names for national renaissance and prosperity. The other school will literally believe in Resurrection and the next life but they will also hold the belief that because Jesus had atoned for all their sins they will get salvation while non-Christians will be consigned to eternal perdition.
وَلَئِنۡ اَذَقۡنٰہُ رَحۡمَۃً مِّنَّا مِنۡۢ بَعۡدِ ضَرَّآءَ مَسَّتۡہُ لَیَقُوۡلَنَّ ہٰذَا لِیۡ وَمَاۤ اَظُنُّ السَّاعَۃَ قَآئِمَۃً وَّلَئِنۡ رُّجِعۡتُ اِلٰی رَبِّیۡۤ اِنَّ لِیۡ عِنۡدَہٗ لَلۡحُسۡنٰی ۚ فَلَنُنَبِّئَنَّ الَّذِیۡنَ کَفَرُوۡا بِمَا عَمِلُوۡا وَلَنُذِیۡقَنَّہُمۡ مِّنۡ عَذَابٍ غَلِیۡظٍ
عربی میں سخت کی جگہ غَلِیْظٌ (یعنی گاڑھے) کا لفظ ہے جس کا مطلب یہ ہے کہ وہ عذاب صرف سخت ہی نہیں ہوگا بلکہ اس سے نکلنے کی کوئی صورت نہ ہوگی۔ کیونکہ گاڑھی چیز میں انسان پھنس جاتا ہے اور اس میں سے نکل نہیں سکتا۔
10:22; 11:11.
It is human nature that when man is in trouble he is despondent and despairing, but when he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
10:22; 11:11; 30:37; 42:49.
Commentary:
It is human nature that when man is in trouble he is despondent and despairing, but if he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
e
10:22; 11:11.
1193
人处困境时沮丧而绝望, 但在富裕的环境中就显出骄傲自大, 那模样好像从未受到过挫折, 接着还在自大之中将全部成就归功于自己的努力和才能。
1
عربی میں سخت کی جگہ غَلِیْظٌ (یعنی گاڑھے) کا لفظ ہے جس کا مطلب یہ ہے کہ وہ عذاب صرف سخت ہی نہیں ہوگا بلکہ اس سے نکلنے کی کوئی صورت نہ ہوگی۔ کیونکہ گاڑھی چیز میں انسان پھنس جاتا ہے اور اس میں سے نکل نہیں سکتا۔
c
10:22; 11:11; 30:37; 42:49.
3597
Commentary:
It is human nature that when man is in trouble he is despondent and despairing, but if he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
d
10:22; 11:11.
2641
It is human nature that when man is in trouble he is despondent and despairing, but when he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
مَا قَطَعۡتُمۡ مِّنۡ لِّیۡنَۃٍ اَوۡ تَرَکۡتُمُوۡہَا قَآئِمَۃً عَلٰۤی اُصُوۡلِہَا فَبِاِذۡنِ اللّٰہِ وَلِیُخۡزِیَ الۡفٰسِقِیۡنَ
اس آیت میں بھی بنو نُضَیْر کی جنگ کا ذکر ہے۔ جن کی کھجوریں کاٹنے کا رسول اللہ صلی اللہ علیہ وسلم نے حکم دیا تھا۔ (بخاری و مسلم بروایت حضرت عبداللہ بن عمرؓ )
The reference is to the cutting, by orders of the Holy Prophet, of the palm trees of the Banu Nadir who, as stated in v. 3, had shut themselves up in their fortresses in defiance of the Holy Prophet’s orders to surrender. After the siege had lasted for some days, the Holy Prophet, in order to compel them to surrender, ordered that some of their palm trees of the linah kind, of which the dates are of very inferior quality and quite unfit for human consumption, (Ar- Raudul-Unuf), should be cut down. It was after only six trees had been cut down, that they surrendered (Zurqani). The orders of the Holy Prophet were extremely light and lenient and quite in conformity with the laws of civilized warfare.
Important Words:
لینة (palm tree) is derived from لان which means, it was or became tender, smooth, gentle. لینة means, a palm tree. It is a kind of palm tree of which the dates are of very inferior quality and are unfit for human consumption (Aqrab & Ar-Raudul-Anaf).
Commentary:
The reference in the verse is to the cutting, by orders of the Holy Prophet, of the palm trees of the Banu Nadir who, as stated in v. 3, had shut themselves up in their fortresses in defiance of the Holy Prophet’s orders to surrender. After the siege had lasted for a few days, the Holy Prophet, in order to compel them to surrender, ordered that some of their palm trees of the lina (لینة) kind of which the dates are of very inferior quality and are quite unfit for human consumption should be cut down. It was after only six trees had been cut down, that the Banu Nadir surrendered (Zurqani). The orders of theHoly Prophet were extremely lenient and were legitimate and quite in conformity with the laws of civilized warfare.
1
اس آیت میں بھی بنو نُضَیْر کی جنگ کا ذکر ہے۔ جن کی کھجوریں کاٹنے کا رسول اللہ صلی اللہ علیہ وسلم نے حکم دیا تھا۔ (بخاری و مسلم بروایت حضرت عبداللہ بن عمرؓ )
4192
Important Words:
لینة (palm tree) is derived from لان which means, it was or became tender, smooth, gentle. لینة means, a palm tree. It is a kind of palm tree of which the dates are of very inferior quality and are unfit for human consumption (Aqrab & Ar-Raudul-Anaf).
Commentary:
The reference in the verse is to the cutting, by orders of the Holy Prophet, of the palm trees of the Banu Nadir who, as stated in v. 3, had shut themselves up in their fortresses in defiance of the Holy Prophet’s orders to surrender. After the siege had lasted for a few days, the Holy Prophet, in order to compel them to surrender, ordered that some of their palm trees of the lina (لینة) kind of which the dates are of very inferior quality and are quite unfit for human consumption should be cut down. It was after only six trees had been cut down, that the Banu Nadir surrendered (Zurqani). The orders of theHoly Prophet were extremely lenient and were legitimate and quite in conformity with the laws of civilized warfare.
3020
The reference is to the cutting, by orders of the Holy Prophet, of the palm trees of the Banu Nadir who, as stated in v. 3, had shut themselves up in their fortresses in defiance of the Holy Prophet’s orders to surrender. After the siege had lasted for some days, the Holy Prophet, in order to compel them to surrender, ordered that some of their palm trees of the linah kind, of which the dates are of very inferior quality and quite unfit for human consumption, (Ar- Raudul-Unuf), should be cut down. It was after only six trees had been cut down, that they surrendered (Zurqani). The orders of the Holy Prophet were extremely light and lenient and quite in conformity with the laws of civilized warfare.