Search Results for "وَمَكَرَ"
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وَمَكَرُوا۟ وَمَكَرَ ٱللَّهُ ۖ وَٱللَّهُ خَيْرُ ٱلْمَٰكِرِينَ
8:31; 27:51.
The Jews had planned that Jesus should die an accursed death on the Cross (Deut. 21: 24), but God’s plan was that he should be saved from that death. The plan of the Jews miscarried and God’s plan was successful, because Jesus did not die on the Cross but came down from it alive, and died a natural death in Kashmir, full of years, and far away from the scene of his crucifixion.
8:31; 27:51.
Important Words:
مکروا (they planned) and مکر (he planned) are from the same root. مکر means, he plotted or planned secretly with a view to circumventing the other; he practised an evasion or a device or a machination; he exercised art or cunning or skill in the manage-ment or ordering of affairs with excellent consideration and del-iberation; he tried to do harm or mischief secretly. مکر الله (God planned) may also mean, God requited the machination of a person or a people (Lane). See also 2:16. مکر is of two kinds: (1) مکر محمود i.e. a good plan by which a good object is sought, and (2) مکر مذموم i.e. an evil plan by which an evil object is sought (Mufradat). In view of the above, the word مکر when used with regard to the enemies of Jesus would signify their wicked designs and evil machinations to destroy his mission and bring him to ruin; and when used with regard to God, it would signify the plan of God to frustrate the evil designs of the Jews and bring punishment on their heads.
Commentary:
The Jews had planned that Jesus should die an accursed death on the cross (Deut. 21:23), but God’s plan was that he should be saved from that death. The plan of the Jews was frustrated and God’s plan was suc-cessful, because Jesus did not die on the cross but came down alive, dying a natural death, full of years, in Kashmir, far away from the scene of his crucifixion.
a
8:31; 27:51.
248
犹太人图谋把伊撒钉死在十字架上让大家咒骂 (申命记21:23), 而安拉打算使伊撒从死亡中得救。犹太人的计谋失败了, 而安拉的计划取得了成功, 因为伊撒并没有死在十字架上, 而是活着从十字架上取下来, 在克什米尔寿终正寝, 离他受难地点很远。
a
8:31; 27:51.
344
Important Words:
مکروا (they planned) and مکر (he planned) are from the same root. مکر means, he plotted or planned secretly with a view to circumventing the other; he practised an evasion or a device or a machination; he exercised art or cunning or skill in the manage-ment or ordering of affairs with excellent consideration and del-iberation; he tried to do harm or mischief secretly. مکر الله (God planned) may also mean, God requited the machination of a person or a people (Lane). See also 2:16. مکر is of two kinds: (1) مکر محمود i.e. a good plan by which a good object is sought, and (2) مکر مذموم i.e. an evil plan by which an evil object is sought (Mufradat). In view of the above, the word مکر when used with regard to the enemies of Jesus would signify their wicked designs and evil machinations to destroy his mission and bring him to ruin; and when used with regard to God, it would signify the plan of God to frustrate the evil designs of the Jews and bring punishment on their heads.
Commentary:
The Jews had planned that Jesus should die an accursed death on the cross (Deut. 21:23), but God’s plan was that he should be saved from that death. The plan of the Jews was frustrated and God’s plan was suc-cessful, because Jesus did not die on the cross but came down alive, dying a natural death, full of years, in Kashmir, far away from the scene of his crucifixion.
a
8:31; 27:51.
423
The Jews had planned that Jesus should die an accursed death on the Cross (Deut. 21: 24), but God’s plan was that he should be saved from that death. The plan of the Jews miscarried and God’s plan was successful, because Jesus did not die on the Cross but came down from it alive, and died a natural death in Kashmir, full of years, and far away from the scene of his crucifixion.
وَمَكَرُوا۟ مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ
3:55; 8:31; 13:43; 14:47.
3:55; 8:31; 13:43; 14:47.
The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish, who did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
3:55; 8:31; 13:43; 14:47.
Commentary:
Like Salih’s people the Meccan chiefs plotted against the life of the Holy Prophet as mentioned in 27:49 above. And like the plot against Salih, the plot against the Holy Prophet proved abortive. Ultimately it led to their own ruin. The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish. The Quraish did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
a
3:55; 8:31; 13:43; 14:47.
a
3:55; 8:31; 13:43; 14:47.
2850
Commentary:
Like Salih’s people the Meccan chiefs plotted against the life of the Holy Prophet as mentioned in 27:49 above. And like the plot against Salih, the plot against the Holy Prophet proved abortive. Ultimately it led to their own ruin. The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish. The Quraish did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
b
3:55; 8:31; 13:43; 14:47.
2179
The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish, who did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
مَن كَانَ يُرِيدُ ٱلْعِزَّةَ فَلِلَّهِ ٱلْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ ٱلْكَلِمُ ٱلطَّيِّبُ وَٱلْعَمَلُ ٱلصَّٰلِحُ يَرْفَعُهُۥ ۚ وَٱلَّذِينَ يَمْكُرُونَ ٱلسَّيِّـَٔاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُو۟لَٰٓئِكَ هُوَ يَبُورُ
27:51, 52; 35:44.
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
27:51, 52; 35:44.
27:51, 52; 35:44.
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
a
27:51, 52; 35:44.
1
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
a
27:51, 52; 35:44.
3184
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
c
27:51, 52; 35:44.
ٱسْتِكْبَارًا فِى ٱلْأَرْضِ وَمَكْرَ ٱلسَّيِّئِ ۚ وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئُ إِلَّا بِأَهْلِهِۦ ۚ فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ ٱلْأَوَّلِينَ ۚ فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبْدِيلًا ۖ وَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَحْوِيلًا
27:51, 52.
17:78; 33:63; 48:24.
27:51-52; 35:11.
17:78; 33:63; 48:24.
Commentary:
The verse warns disbelievers that if they persist in their disbelief, they will be punished like disbelievers of the Prophets of yore. It is an established and invariable Divine law that opposition to Divine laws never goes unpunished. This fact is writ large on the history of all revealed religions. This is God’s way and God’s ways never change.
c
27:51, 52.
d
17:78; 33:63; 48:24.
b
27:51-52; 35:11.
c
17:78; 33:63; 48:24.
3210
Commentary:
The verse warns disbelievers that if they persist in their disbelief, they will be punished like disbelievers of the Prophets of yore. It is an established and invariable Divine law that opposition to Divine laws never goes unpunished. This fact is writ large on the history of all revealed religions. This is God’s way and God’s ways never change.
c
27:51, 52.
d
17:78; 33:63; 48:24.
وَمَكَرُوا۟ مَكْرًا كُبَّارًا