Search Results for "لَّعْنَةُ"
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وَلَمَّا جَآءَهُمْ كِتَٰبٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا۟ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى ٱلَّذِينَ كَفَرُوا۟ فَلَمَّا جَآءَهُم مَّا عَرَفُوا۟ كَفَرُوا۟ بِهِۦ ۚ فَلَعْنَةُ ٱللَّهِ عَلَى ٱلْكَٰفِرِينَ
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
2:147.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
2:147.
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
b
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
c
2:147.
2
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
a
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
b
2:147.
96
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
a
2:147.
f
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
120
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ أُو۟لَٰٓئِكَ عَلَيْهِمْ لَعْنَةُ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ
3:88.
3:88.
3:88.
Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.
c
3:88.
a
3:88.
168
Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.
b
3:88.
أُو۟لَٰٓئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ
2:162; 4:53; 5:79.
2:162; 4:53; 5:79.
c
2:162; 4:53; 5:79.
a
2:162; 4:53; 5:79.
375A
Commentary:
For an explanation of the expression, the curse of Allah and of angels and of men, see under 2:162.
a
2:162; 4:53; 5:79.
وَنَادَىٰٓ أَصْحَٰبُ ٱلْجَنَّةِ أَصْحَٰبَ ٱلنَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا ۖ قَالُوا۟ نَعَمْ ۚ فَأَذَّنَ مُؤَذِّنٌۢ بَيْنَهُمْ أَن لَّعْنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
Commentary:
A highly significant dialogue between the inmates of Heaven and of Hell begins from this verse.
The word, الظالمین (wrongdoers), may also be rendered as "idolaters" or "worshippers of false deities". See 31:14.
944
Commentary:
A highly significant dialogue between the inmates of Heaven and of Hell begins from this verse.
The word, الظالمین (wrongdoers), may also be rendered as "idolaters" or "worshippers of false deities". See 31:14.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۚ أُو۟لَٰٓئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ ٱلْأَشْهَٰدُ هَٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُوا۟ عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
6:22; 10:18; 61:8.
39:61.
The witnesses may be the Divine Prophets.
6:22; 10:18; 61:8.
39:61.
Commentary:
The verse tells us that it is quite easy to distinguish a true claimant from a false one. Those who falsely lay claim to prophethood are most unjust and the unjust are under God’s curse. So it is not difficult to distinguish between true and false prophets. One can know false prophets from their very appearance and their very circumstances.
The word الاشھاد (witnesses) may here refer to true Prophets who will give the lie to their rejecters by pointing to the accursed condition of false prophets and inviting comparison with them.
b
6:22; 10:18; 61:8.
c
39:61.
a
6:22; 10:18; 61:8.
b
39:61.
1400
Commentary:
The verse tells us that it is quite easy to distinguish a true claimant from a false one. Those who falsely lay claim to prophethood are most unjust and the unjust are under God’s curse. So it is not difficult to distinguish between true and false prophets. One can know false prophets from their very appearance and their very circumstances.
The word الاشھاد (witnesses) may here refer to true Prophets who will give the lie to their rejecters by pointing to the accursed condition of false prophets and inviting comparison with them.
a
6:22; 10:18; 61:8.
b
39:61.
1305
The witnesses may be the Divine Prophets.
وَأُتْبِعُوا۟ فِى هَٰذِهِ ٱلدُّنْيَا لَعْنَةً وَيَوْمَ ٱلْقِيَٰمَةِ ۗ أَلَآ إِنَّ عَادًا كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
28:43.
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
28:43.
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
28:43.
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
a
28:43.
1441
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1325A
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
وَأُتْبِعُوا۟ فِى هَٰذِهِۦ لَعْنَةً وَيَوْمَ ٱلْقِيَٰمَةِ ۚ بِئْسَ ٱلرِّفْدُ ٱلْمَرْفُودُ
28:43.
طنز کے طور پر سزا کا نام انعام رکھا ہے۔ کیونکہ کافر دنیا میں یہی کہتے تھے کہ خداتعالیٰ کے پاس بھی ہم کو اچھی چیزیں ملیں گی رِفْد کا لفظ عربی میں انعام اور خلعت شاہی کے لئے بولا جاتا ہے (اقرب) یہاں موسٰی علیہ السلام کی قوم کی سزا کے لئے یہی لفظ بولا گیا ہے اور مراد طنز ہے۔
28:43.
Rifd meaning a gift or support or aid (Lane), the verse may signify that Pharaoh, whom his people regarded as their support against God will prove an evil support for them on the Day of Resurrection, for he not only will land them into Hell, but himself will go into it with them.
28:43.
Important Words:
رفد (gift) and المرفود (which will be given them) are both derived from رفد (rafada). They say رفدہ i.e. he gave him, or he gave him a gift; he aided, helped or assisted him; he aided or assisted him by a gift or by a good saying or by some other thing. رفد الحائط means, he propped up or supported the wall. رفد means, a gift or a gratuity; aid, help or assistance by a gift, etc.; a lot, share or portion. رافد means, giver of a gift; aider or helper. مرفود which is the passive participle from this root, means, he who is given a gift, etc.; or that which is given as a gift, etc. (Lane & Aqrab).
Commentary:
The word لعنة (curse) is not used here as a term of abuse, but in its original sense of "driving away" or "casting away by way of punishment" (Mufradat). The verse would therefore mean that, as these people remained away from God in the present life, so, as a punishment, they will be kept away from Him in the life to come. The moral of the verse is that by following in the footsteps of a wicked man, one is disgraced both in this life and the next.
The word رفد (lit. gift or support or aid) may also refer to Pharaoh. In this case the verse would mean that Pharaoh whom his people took as their means of support against God proved an evil support for them; for he not only landed them into Hell, but himself went into the Fire with them.
b
28:43.
1
طنز کے طور پر سزا کا نام انعام رکھا ہے۔ کیونکہ کافر دنیا میں یہی کہتے تھے کہ خداتعالیٰ کے پاس بھی ہم کو اچھی چیزیں ملیں گی رِفْد کا لفظ عربی میں انعام اور خلعت شاہی کے لئے بولا جاتا ہے (اقرب) یہاں موسٰی علیہ السلام کی قوم کی سزا کے لئے یہی لفظ بولا گیا ہے اور مراد طنز ہے۔
a
28:43.
1480
Important Words:
رفد (gift) and المرفود (which will be given them) are both derived from رفد (rafada). They say رفدہ i.e. he gave him, or he gave him a gift; he aided, helped or assisted him; he aided or assisted him by a gift or by a good saying or by some other thing. رفد الحائط means, he propped up or supported the wall. رفد means, a gift or a gratuity; aid, help or assistance by a gift, etc.; a lot, share or portion. رافد means, giver of a gift; aider or helper. مرفود which is the passive participle from this root, means, he who is given a gift, etc.; or that which is given as a gift, etc. (Lane & Aqrab).
Commentary:
The word لعنة (curse) is not used here as a term of abuse, but in its original sense of "driving away" or "casting away by way of punishment" (Mufradat). The verse would therefore mean that, as these people remained away from God in the present life, so, as a punishment, they will be kept away from Him in the life to come. The moral of the verse is that by following in the footsteps of a wicked man, one is disgraced both in this life and the next.
The word رفد (lit. gift or support or aid) may also refer to Pharaoh. In this case the verse would mean that Pharaoh whom his people took as their means of support against God proved an evil support for them; for he not only landed them into Hell, but himself went into the Fire with them.
a
28:43.
1344
Rifd meaning a gift or support or aid (Lane), the verse may signify that Pharaoh, whom his people regarded as their support against God will prove an evil support for them on the Day of Resurrection, for he not only will land them into Hell, but himself will go into it with them.
وَٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۙ أُو۟لَٰٓئِكَ لَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ
2:28.
2:28.
2:28.
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
a
2:28.
a
2:28.
1637
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
d
2:28.
وَإِنَّ عَلَيْكَ ٱللَّعْنَةَ إِلَىٰ يَوْمِ ٱلدِّينِ
38:79.
38:79.
38:79.
Important Words:
اللعنة (the curse) literally means, the state of being away from the mercy of God. See also 2:89.
Commentary:
The verse declares that the curse and maledictions of not only God and His Chosen Ones but also of all succeeding generations of men dog the footsteps of the opponents of God’s Prophets, while the latter and their followers continue to be remembered with honour and affection. As Divine Reformers will continue to come till the end of days, so Satan and his votaries will also continue to be cursed till the Day of Judgement. The curse referred to here does not, however, mean the Divine punishment which will have its full manifestation on the Day of Judgement but the curses and maledictions of men with which Satan and his followers will ever continue to be remembered in this world. See also 2:162 & 13:26.
a
38:79.
b
38:79.
1740
Important Words:
اللعنة (the curse) literally means, the state of being away from the mercy of God. See also 2:89.
Commentary:
The verse declares that the curse and maledictions of not only God and His Chosen Ones but also of all succeeding generations of men dog the footsteps of the opponents of God’s Prophets, while the latter and their followers continue to be remembered with honour and affection. As Divine Reformers will continue to come till the end of days, so Satan and his votaries will also continue to be cursed till the Day of Judgement. The curse referred to here does not, however, mean the Divine punishment which will have its full manifestation on the Day of Judgement but the curses and maledictions of men with which Satan and his followers will ever continue to be remembered in this world. See also 2:162 & 13:26.
a
38:79.
وَأَتْبَعْنَٰهُمْ فِى هَٰذِهِ ٱلدُّنْيَا لَعْنَةً ۖ وَيَوْمَ ٱلْقِيَٰمَةِ هُم مِّنَ ٱلْمَقْبُوحِينَ
11:61, 100.
11:61,100.
Important Words:
مقبوحین (deprived of good) is the plural of مقبوح which is passive participle from قبح (qabaha). They say قبحه اللّٰه (qabbaha) i.e. God removed him or may God remove him far from good or prosperity or from all that is good, or God rendered him or may God render him foul, unseemly, unsightly, ugly or hideous or despised. مقبوح means, removed far from good or prosperity or from all that is good or from success or the attainment of that which he desires or seeks, or driven away like a dog or despised or rendered foul, unseemly, ugly or hideous. قبح (qabuha) which is intransitive form means, it was or became bad, abominable, ugly or hideous. قبیح which means, bad, ugly, abominable, etc. is formed from this verb (Lane & Aqrab).
b
11:61, 100.
d
11:61,100.
2905
Important Words:
مقبوحین (deprived of good) is the plural of مقبوح which is passive participle from قبح (qabaha). They say قبحه اللّٰه (qabbaha) i.e. God removed him or may God remove him far from good or prosperity or from all that is good, or God rendered him or may God render him foul, unseemly, unsightly, ugly or hideous or despised. مقبوح means, removed far from good or prosperity or from all that is good or from success or the attainment of that which he desires or seeks, or driven away like a dog or despised or rendered foul, unseemly, ugly or hideous. قبح (qabuha) which is intransitive form means, it was or became bad, abominable, ugly or hideous. قبیح which means, bad, ugly, abominable, etc. is formed from this verb (Lane & Aqrab).
c
11:61, 100.
2217A
Maqbuh means, removed from or deprived of good; driven from good like a dog; rendered abominable (Lane).
يَوْمَ لَا يَنفَعُ ٱلظَّٰلِمِينَ مَعْذِرَتُهُمْ ۖ وَلَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ
13:26.
13:26.
13:26.
Commentary:
In the presence of such infallible witnesses as have been referred to in the preceding verse, no excuse, plea or defence on the part of wrongdoers will be of any avail to them.
b
13:26.
b
13:26.
3533
Commentary:
In the presence of such infallible witnesses as have been referred to in the preceding verse, no excuse, plea or defence on the part of wrongdoers will be of any avail to them.
c
13:26.