ROOT ق ص د
4 verses • 3 derived words
📖 Lane's Lexicon
Classical definitions for root قصد
Morphology Tree
Lemmas and their derived stems found in the Quran.
قَصۡد
Lemmaمُّقۡتَصِد
Lemmaمُّقۡتَصِدَۃ
LemmaOther / General
Occurrences in Quran
Found 4 verses containing words derived from "q S d".
وَلَوۡ اَنَّہُمۡ اَقَامُوا التَّوۡرٰٮۃَ وَالۡاِنۡجِیۡلَ وَمَاۤ اُنۡزِلَ اِلَیۡہِمۡ مِّنۡ رَّبِّہِمۡ لَاَکَلُوۡا مِنۡ فَوۡقِہِمۡ وَمِنۡ تَحۡتِ اَرۡجُلِہِمۡ ۚ مِّنۡہُمۡ اُمَّۃٌ مُّقۡتَصِدَۃٌ ۖ وَّکَثِیۡرٌ مِّنۡہُمۡ سَآءَ مَا یَعۡمَلُوۡنَ
قرآن مجید میں لفظ واؤ کا ہے جس کے معنے ’’اور‘‘ کے ہیں لیکن اردو محاورہ میں اس جگہ ’’اور‘‘ نہیں استعمال ہوتا بلکہ ’’لیکن‘‘ کا لفظ استعمال کرتے ہیں اس لئے ترجمہ میں وہی استعمال کیا گیا ہے۔
5:48.
(1) They would have received heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity. (2) They would have had not only timely and abundant rains from above but the earth would also have yielded its produce for them in abundance. (3) God would have provided them with both heavenly and earthly means of progress.
5:48.
Commentary:
If Jews and Christians had given due consideration to the prophecies in their Scriptures, they would certainly have believed in the Quran, which had come in fulfilment of those prophecies.
The words, they would surely have eaten of good things from above them and from under their feet, mean: (1) they would have received both heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity; (2) they would have had not only timely and abundant rains from above but the earth below their feet would also have yielded to them its produce in abundance; and (3) God would have provided them with both heavenly and earthly means of progress.
d
5:48.
384
(1) 他们会得到天上的赐福, 诸如安拉的启示以及与安拉的精神交流, 还有世俗的繁荣昌盛。(2) 他们不仅会有天上降下的及时和充分的雨水, 而且地上也会给他们生出丰富的产品。(3) 安拉会向他们提供天上和地上的进步方法。
1
قرآن مجید میں لفظ واؤ کا ہے جس کے معنے ’’اور‘‘ کے ہیں لیکن اردو محاورہ میں اس جگہ ’’اور‘‘ نہیں استعمال ہوتا بلکہ ’’لیکن‘‘ کا لفظ استعمال کرتے ہیں اس لئے ترجمہ میں وہی استعمال کیا گیا ہے۔
a
5:48.
697
Commentary:
If Jews and Christians had given due consideration to the prophecies in their Scriptures, they would certainly have believed in the Quran, which had come in fulfilment of those prophecies.
The words, they would surely have eaten of good things from above them and from under their feet, mean: (1) they would have received both heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity; (2) they would have had not only timely and abundant rains from above but the earth below their feet would also have yielded to them its produce in abundance; and (3) God would have provided them with both heavenly and earthly means of progress.
a
5:48.
771
(1) They would have received heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity. (2) They would have had not only timely and abundant rains from above but the earth would also have yielded its produce for them in abundance. (3) God would have provided them with both heavenly and earthly means of progress.
وَعَلَی اللّٰہِ قَصۡدُ السَّبِیۡلِ وَمِنۡہَا جَآئِرٌ ۚ وَلَوۡ شَآءَ لَہَدٰٮکُمۡ اَجۡمَعِیۡنَ
6:150; 10:100; 11:119.
6:150; 10:100; 11:119.
6:150; 10:100; 11:119.
Important Words:
قصد (qasdun—right) is derived from قصد (qasada) which means, he betook himself to it; he aimed at or sought after it. قصد فی الامر means, he pursued a right or direct course in the affair; he followed the middle and most just way in the affair; he kept within due bounds in the affair. قصد (qasd) therefore means, aim or course of a person or thing that is right; conforming or conformable to the just mean. They say, ھو علی قصد, i.e. he is following a right way or course (Lane & Aqrab).
Commentary:
The words, And upon Allah rests the showing of the right way, mean that God has made it incumbent upon Himself that He should show man the right way; or that God has taken upon Himself that He would show man the right way by following which he may attain to Him. This idea has also been expressed in 92:13 which says, Verily it is for Us to guide. The verse under comment means to say that God alone can show the way which is characterized by moderation and is free from excesses or extremes. Man, unaided by God, cannot devise such a way for himself.
This verse further tells us that, excepting those who enjoy special protection of God, every person has his prejudices and predilections. It is impossible for man to be quite free from bias or favouritism. Man-made laws therefore suffer from the defect that they tend to incline to one extreme or the other and deny some their just rights and give others more than their due. Hence a Law which has equal regard for the rights of all and which gives everyone his due, neither more nor less, can be devised and promulgated by God alone. On the contrary, as man is a slave of his sentiments, laws made by him can have regard only for his own sentiments and susceptibilities and can reflect only his own feelings to the exclusion of the feelings of other people. Only that Law can have due regard for all sorts of temperaments and dispositions and conditions and circumstances which is devised by that Being Who has created all men and Who has full knowledge of their temperaments and circumstances. He alone can maintain the right balance between men of different sentiments and ideas.
It further appears from this verse that when God has arranged to satisfy the physical needs of man, it follows as a corollary that His word should satisfy his spiritual needs also.
The words, And if He had enforced His will, He would have guided you all, suggest that if God had not undertaken to provide guidance for mankind, the only other alternative for Him would have been to make human nature such that man could not pursue a wrong course or deviate from the right path. But God in His infallible wisdom has not chosen to do so. So when He gave man the freedom and the choice to follow the right or the wrong course, He should have also revealed to him His guidance from time to time and should have helped him to avoid the wrong path in his march to the destined goal.
c
6:150; 10:100; 11:119.
a
6:150; 10:100; 11:119.
1811
Important Words:
قصد (qasdun—right) is derived from قصد (qasada) which means, he betook himself to it; he aimed at or sought after it. قصد فی الامر means, he pursued a right or direct course in the affair; he followed the middle and most just way in the affair; he kept within due bounds in the affair. قصد (qasd) therefore means, aim or course of a person or thing that is right; conforming or conformable to the just mean. They say, ھو علی قصد, i.e. he is following a right way or course (Lane & Aqrab).
Commentary:
The words, And upon Allah rests the showing of the right way, mean that God has made it incumbent upon Himself that He should show man the right way; or that God has taken upon Himself that He would show man the right way by following which he may attain to Him. This idea has also been expressed in 92:13 which says, Verily it is for Us to guide. The verse under comment means to say that God alone can show the way which is characterized by moderation and is free from excesses or extremes. Man, unaided by God, cannot devise such a way for himself.
This verse further tells us that, excepting those who enjoy special protection of God, every person has his prejudices and predilections. It is impossible for man to be quite free from bias or favouritism. Man-made laws therefore suffer from the defect that they tend to incline to one extreme or the other and deny some their just rights and give others more than their due. Hence a Law which has equal regard for the rights of all and which gives everyone his due, neither more nor less, can be devised and promulgated by God alone. On the contrary, as man is a slave of his sentiments, laws made by him can have regard only for his own sentiments and susceptibilities and can reflect only his own feelings to the exclusion of the feelings of other people. Only that Law can have due regard for all sorts of temperaments and dispositions and conditions and circumstances which is devised by that Being Who has created all men and Who has full knowledge of their temperaments and circumstances. He alone can maintain the right balance between men of different sentiments and ideas.
It further appears from this verse that when God has arranged to satisfy the physical needs of man, it follows as a corollary that His word should satisfy his spiritual needs also.
The words, And if He had enforced His will, He would have guided you all, suggest that if God had not undertaken to provide guidance for mankind, the only other alternative for Him would have been to make human nature such that man could not pursue a wrong course or deviate from the right path. But God in His infallible wisdom has not chosen to do so. So when He gave man the freedom and the choice to follow the right or the wrong course, He should have also revealed to him His guidance from time to time and should have helped him to avoid the wrong path in his march to the destined goal.
a
6:150; 10:100; 11:119.
وَاِذَا غَشِیَہُمۡ مَّوۡجٌ کَالظُّلَلِ دَعَوُا اللّٰہَ مُخۡلِصِیۡنَ لَہُ الدِّیۡنَ فَلَمَّا نَجّٰٮہُمۡ اِلَی الۡبَرِّ فَمِنۡہُمۡ مُّقۡتَصِدٌ ۚ وَمَا یَجۡحَدُ بِاٰیٰتِنَاۤ اِلَّا کُلُّ خَتَّارٍ کَفُوۡرٍ
خَتَّار: کے معنے لغت میں بدعہد کے لکھے ہیں۔
10:23; 17:68; 29:66.
10:24; 17:68.
The verse refers to a very common characteristic of a Mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs and hearsays and superstitions.
10:23; 29:66.
10:24; 17:68.
Important Words:
ختار (the perfidious) is derived fromختر. They say خترہ i.e. he acted or behaved towards him with perfidy, treachery or unfaithfulness, or with the foulest perfidy or treachery or unfaithfulness or with deceit, guile, or in a bad or corrupt manner. ختر بالعھد means he was unfaithful to the covenant. ختار means, one who acts treacherously or with perfidy or with the foulest perfidy or with deceit or guile and does so frequently (Lane & Aqrab).
Commentary:
The verse refers to a very common characteristic of a mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs, hearsays and superstitions. In difficulty he prays to God but when out of it he is his old self. Such, however, is not the case of a true believer. He is grateful to God when he receives a Divine favour, and is firm and steadfast in faith when a misfortune overtakes him. He never loses his balance of mind—neither in prosperity nor in adversity.
a
10:23; 17:68; 29:66.
b
10:24; 17:68.
1
خَتَّار: کے معنے لغت میں بدعہد کے لکھے ہیں۔
b
10:23; 29:66.
c
10:24; 17:68.
3056
Important Words:
ختار (the perfidious) is derived fromختر. They say خترہ i.e. he acted or behaved towards him with perfidy, treachery or unfaithfulness, or with the foulest perfidy or treachery or unfaithfulness or with deceit, guile, or in a bad or corrupt manner. ختر بالعھد means he was unfaithful to the covenant. ختار means, one who acts treacherously or with perfidy or with the foulest perfidy or with deceit or guile and does so frequently (Lane & Aqrab).
Commentary:
The verse refers to a very common characteristic of a mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs, hearsays and superstitions. In difficulty he prays to God but when out of it he is his old self. Such, however, is not the case of a true believer. He is grateful to God when he receives a Divine favour, and is firm and steadfast in faith when a misfortune overtakes him. He never loses his balance of mind—neither in prosperity nor in adversity.
b
10:23; 17:68; 29:66.
c
10:24; 17:68.
2318
The verse refers to a very common characteristic of a Mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs and hearsays and superstitions.
ثُمَّ اَوۡرَثۡنَا الۡکِتٰبَ الَّذِیۡنَ اصۡطَفَیۡنَا مِنۡ عِبَادِنَا ۖ فَمِنۡہُمۡ ظَالِمٌ لِّنَفۡسِہٖ وَمِنۡہُمۡ مُّقۡتَصِدٌ وَّمِنۡہُمۡ سَابِقٌۢ بِالۡخَیۡرٰتِ بِاِذۡنِ اللّٰہِ ۚ ذٰلِکَ ہُوَ الۡفَضۡلُ الۡکَبِیۡرُ
一个信者要经过不同阶段的强力的精神锻炼。在第一个阶段, 他必须对自己低劣的愿望和情欲作坚决的斗争, 严于克己。在第二阶段他向目标前进的速度是渐进的, 在最后阶段, 他的道德、精神地位达到了完善的程度, 他非常迅速而稳步地向着自己的伟大目标前进。
A believer passes through various stages of rigorous spiritual discipline. At the first stage he wages a veritable war against his low desires and passions and practises strict self-denial. At the next stage his progress towards his goal is only gradual, and at the last stage he attains his full moral stature and his progress towards his great goal is very rapid and uniform.
Commentary:
After mentioning in verse 25 above that Divine Messengers were sent to all the peoples, and after explaining in the immediately preceding verse (v. 32) that the Quran testifies to the Divine origin of all the Books that were given to those Messengers and fulfils the prophecies that the former Prophets and Divine Books had made about the Quran and the Holy Prophet, the verse under comment proceeds to say that the sacred and onerous duty of preaching this last Divine Message to mankind has been entrusted to men whom God has specially selected for this purpose. They are not men of ordinary calibre. They have fully fitted themselves for the discharge of this great duty by passing through various stages of rigorous spiritual discipline. The following are the three stages through which a believer has to pass to attain a very high degree of spiritual development. In the first stage he wages a veritable war against his low desires and passions, and practises strict self-denial. It is after he has learned to control his passions and suppress his evil desires that he moves on to the next stage of "taking the middle course." At this stage, he does not falter or fall but his progress towards his goal is but gradual. It is at the third and last stage when he has attained his full moral stature that his progress towards the realization of his great goal becomes rapid and uniform. This stage has been termed سابق بالخیرات in this verse.
1056
一个信者要经过不同阶段的强力的精神锻炼。在第一个阶段, 他必须对自己低劣的愿望和情欲作坚决的斗争, 严于克己。在第二阶段他向目标前进的速度是渐进的, 在最后阶段, 他的道德、精神地位达到了完善的程度, 他非常迅速而稳步地向着自己的伟大目标前进。
3201
Commentary:
After mentioning in verse 25 above that Divine Messengers were sent to all the peoples, and after explaining in the immediately preceding verse (v. 32) that the Quran testifies to the Divine origin of all the Books that were given to those Messengers and fulfils the prophecies that the former Prophets and Divine Books had made about the Quran and the Holy Prophet, the verse under comment proceeds to say that the sacred and onerous duty of preaching this last Divine Message to mankind has been entrusted to men whom God has specially selected for this purpose. They are not men of ordinary calibre. They have fully fitted themselves for the discharge of this great duty by passing through various stages of rigorous spiritual discipline. The following are the three stages through which a believer has to pass to attain a very high degree of spiritual development. In the first stage he wages a veritable war against his low desires and passions, and practises strict self-denial. It is after he has learned to control his passions and suppress his evil desires that he moves on to the next stage of "taking the middle course." At this stage, he does not falter or fall but his progress towards his goal is but gradual. It is at the third and last stage when he has attained his full moral stature that his progress towards the realization of his great goal becomes rapid and uniform. This stage has been termed سابق بالخیرات in this verse.
2421
A believer passes through various stages of rigorous spiritual discipline. At the first stage he wages a veritable war against his low desires and passions and practises strict self-denial. At the next stage his progress towards his goal is only gradual, and at the last stage he attains his full moral stature and his progress towards his great goal is very rapid and uniform.