Search Results for "مَّعْدُودَةً"
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وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓ ۖ أَمْ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
3:25.
54:44.
After recounting some malpractices of the Jews, the Qur’an proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Qur’an points out, are due to their wrong notion that they were immune from punishment (Jew. Enc. under 'Gehenna'), or, if they will at all be punished, the punishment will be very slight and of very short duration. At the time of the Holy Prophet, a section of the Jews thought that their punishment would not last more than forty days. Others reduced it to seven days (Jarir, under 2:81). "It is a received opinion among the Jews at present that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Sale).
3:25; 5:19.
54:44.
Important Words:
النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".
Commentary:
After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).
The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.
a
3:25.
b
54:44.
a
3:25; 5:19.
b
54:44.
87
Important Words:
النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".
Commentary:
After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).
The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.
b
3:25.
c
54:44.
115
After recounting some malpractices of the Jews, the Qur’an proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Qur’an points out, are due to their wrong notion that they were immune from punishment (Jew. Enc. under 'Gehenna'), or, if they will at all be punished, the punishment will be very slight and of very short duration. At the time of the Holy Prophet, a section of the Jews thought that their punishment would not last more than forty days. Others reduced it to seven days (Jarir, under 2:81). "It is a received opinion among the Jews at present that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Sale).
وَلَئِنْ أَخَّرْنَا عَنْهُمُ ٱلْعَذَابَ إِلَىٰٓ أُمَّةٍ مَّعْدُودَةٍ لَّيَقُولُنَّ مَا يَحْبِسُهُۥٓ ۗ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
21:42; 46:27.
21:42; 46:27.
21:42; 46:27.
Important Words:
امة (time) is derived from ام (amma). They say امه (ammahu) i.e. he repaired or directed his course to him or it; he sought or aimed at it. امة means, way, course or manner of acting; religion; a people or nation; a generation of men. It also means a time or a period of time as in 12:46 (Lane).
Commentary:
The verse points out that just as most people are in doubt about the life after death, similarly they labour under a delusion with regard to Divine punishment in this life. If punishment is delayed a little, they become impatient and begin to criticize and find fault with Divine Messengers, although the nature of this world as being an abode of trials demands that Divine punishment should be late in coming; for if there were no delay, the abode of trials would turn into a veritable abode of recompense.
It is strange that on the one hand people deny the existence of an abode of recompense and, on the other, by demanding from the Prophets of God a decisive punishment, admit that there should be such a thing as an abode of requital. The words, that which they used to mock at shall encompass them, show that disbelievers, while demanding the speedy arrival of punishment, do not do so in earnest, but only ridicule the warnings of Prophets about the impending punishment. They should know that their scoffing and jeering shall recoil on themselves and will serve only to expedite the threatened punishment.
e
21:42; 46:27.
a
21:42; 46:27.
1390
Important Words:
امة (time) is derived from ام (amma). They say امه (ammahu) i.e. he repaired or directed his course to him or it; he sought or aimed at it. امة means, way, course or manner of acting; religion; a people or nation; a generation of men. It also means a time or a period of time as in 12:46 (Lane).
Commentary:
The verse points out that just as most people are in doubt about the life after death, similarly they labour under a delusion with regard to Divine punishment in this life. If punishment is delayed a little, they become impatient and begin to criticize and find fault with Divine Messengers, although the nature of this world as being an abode of trials demands that Divine punishment should be late in coming; for if there were no delay, the abode of trials would turn into a veritable abode of recompense.
It is strange that on the one hand people deny the existence of an abode of recompense and, on the other, by demanding from the Prophets of God a decisive punishment, admit that there should be such a thing as an abode of requital. The words, that which they used to mock at shall encompass them, show that disbelievers, while demanding the speedy arrival of punishment, do not do so in earnest, but only ridicule the warnings of Prophets about the impending punishment. They should know that their scoffing and jeering shall recoil on themselves and will serve only to expedite the threatened punishment.
a
21:42; 46:27.
وَشَرَوْهُ بِثَمَنٍۭ بَخْسٍ دَرَٰهِمَ مَعْدُودَةٍ وَكَانُوا۟ فِيهِ مِنَ ٱلزَّٰهِدِينَ
یعنی اس کو اپنے ملک سے نکالنے کے لئے فروخت کیا۔ ورنہ روپیہ کی لالچ اس بارہ میں کوئی نہ تھی۔
The particle hi in the expression fihi may mean either 'him' or 'it,' standing either for Joseph or price. See also "The Larger Edition of the Commentary."
Commentary:
It appears that when a member of the caravan took Joseph out of the well, his brethren became apprised of it and, declaring Joseph to be their slave, sold him to that very caravan for a paltry price. Thus the pronoun "they" in the clause, they sold him for a paltry price, stands for Joseph’s brethren and not for the caravan. The pronoun in the expression (of it) may mean either "him" or "it," standing either for Joseph or the price.
The Bible tells us that Joseph’s brothers sold him for twenty pieces of silver (Gen. 37:28). Their object in selling Joseph was obviously not to get money; they only did so fearing that if they did not declare Joseph to be their slave, the caravan might take him to be a free man and might send him home. So they represented him as their slave, and sold him for a small sum.
The context of the Quran also shows that those who are spoken of in this verse as selling Joseph were his brothers, and not the people of the caravan. For, in the preceding verse it has been said that when the caravan found Joseph, "they concealed him as a piece of good merchandise," whereas, in the verse under comment, we read that those who sold Joseph displayed no interest in him and "were not desirous" either of Joseph or of the price. This shows that those who are here spoken of as selling Joseph were not the members of the caravan, but, as the Bible tells us, Joseph’s own brethren.
The verse refers to another difference between the Bible and the Quran. According to the Bible, it was not a member of the caravan who drew Joseph from the well but Joseph’s own brothers (Gen. 37:28). The unreliability of the Biblical version is apparent from the fact that the passage dealing with this incident is full of contradictions. The Talmud also contradicts the Biblical account, and its description of this incident agrees with that of the Quran (Jew. Enc. under Joseph).
1
یعنی اس کو اپنے ملک سے نکالنے کے لئے فروخت کیا۔ ورنہ روپیہ کی لالچ اس بارہ میں کوئی نہ تھی۔
1524
Commentary:
It appears that when a member of the caravan took Joseph out of the well, his brethren became apprised of it and, declaring Joseph to be their slave, sold him to that very caravan for a paltry price. Thus the pronoun "they" in the clause, they sold him for a paltry price, stands for Joseph’s brethren and not for the caravan. The pronoun in the expression (of it) may mean either "him" or "it," standing either for Joseph or the price.
The Bible tells us that Joseph’s brothers sold him for twenty pieces of silver (Gen. 37:28). Their object in selling Joseph was obviously not to get money; they only did so fearing that if they did not declare Joseph to be their slave, the caravan might take him to be a free man and might send him home. So they represented him as their slave, and sold him for a small sum.
The context of the Quran also shows that those who are spoken of in this verse as selling Joseph were his brothers, and not the people of the caravan. For, in the preceding verse it has been said that when the caravan found Joseph, "they concealed him as a piece of good merchandise," whereas, in the verse under comment, we read that those who sold Joseph displayed no interest in him and "were not desirous" either of Joseph or of the price. This shows that those who are here spoken of as selling Joseph were not the members of the caravan, but, as the Bible tells us, Joseph’s own brethren.
The verse refers to another difference between the Bible and the Quran. According to the Bible, it was not a member of the caravan who drew Joseph from the well but Joseph’s own brothers (Gen. 37:28). The unreliability of the Biblical version is apparent from the fact that the passage dealing with this incident is full of contradictions. The Talmud also contradicts the Biblical account, and its description of this incident agrees with that of the Quran (Jew. Enc. under Joseph).
1368A
The particle hi in the expression fihi may mean either 'him' or 'it,' standing either for Joseph or price. See also "The Larger Edition of the Commentary."
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