عٰقِبَۃُ
Appears 29 times in Quran
Derived Words (4)
Words derived from the stem "عٰقِبَۃُ".
- end
- the end
- the end of those
- the reward
- the ultimate
- and the end
- the end of all affairs
- the final issue of all affairs
- and the end of its affair was
Occurrences in Quran
Found 29 verses containing "عٰقِبَۃُ".
قَدۡ خَلَتۡ مِنۡ قَبۡلِکُمۡ سُنَنٌ فَسِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الۡمُکَذِّبِیۡنَ
7:39; 13:31; 41:26; 46:19.
6:12; 12:110; 27:70.
Sunan is the plural of Sunnah which means, (1) way, course or rule of conduct: (2) way of acting instituted or pursued by a people and followed by others after them; (3) character, conduct, nature or disposition; (4) religious law or dispensation (Taj).
7:39; 13:31; 41:26; 46:19.
6:12; 12:110; 27:70.
Important Words:
سنن (dispensations) is the plural of سنة which is derived from سن. They say سنه i.e. he whetted or sharpened it (knife, appetite, etc.). سن العقده means, he undid the knot. سن الامر means, he made known or manifested the matter or the affair or the case. سن الشیء means, he shaped or formed or fashioned the thing. سن الطریقه means, he followed or pursued the way or course. سن علیھم سنة means, he established or instituted or prescribed for them a law or custom or mode of conduct. سنة means, (1) face or form; (2) way or course or rule of conduct; (3) way of acting instituted or pursued by a people and followed by others after them; (4) character or conduct or nature or disposition; (5) law or religious law or dispensation (Aqrab & Taj).
Commentary:
The clause, there have been many dispensations before you, means that there have gone before you men who followed different ways and possessed diverse characters; or there have passed before you many dispensations and many nations following different systems or laws. So you should journey in the earth and see what class of men were saved and who perished and what the end of those who persisted in evil was.
b
7:39; 13:31; 41:26; 46:19.
c
6:12; 12:110; 27:70.
b
7:39; 13:31; 41:26; 46:19.
c
6:12; 12:110; 27:70.
421
Important Words:
سنن (dispensations) is the plural of سنة which is derived from سن. They say سنه i.e. he whetted or sharpened it (knife, appetite, etc.). سن العقده means, he undid the knot. سن الامر means, he made known or manifested the matter or the affair or the case. سن الشیء means, he shaped or formed or fashioned the thing. سن الطریقه means, he followed or pursued the way or course. سن علیھم سنة means, he established or instituted or prescribed for them a law or custom or mode of conduct. سنة means, (1) face or form; (2) way or course or rule of conduct; (3) way of acting instituted or pursued by a people and followed by others after them; (4) character or conduct or nature or disposition; (5) law or religious law or dispensation (Aqrab & Taj).
Commentary:
The clause, there have been many dispensations before you, means that there have gone before you men who followed different ways and possessed diverse characters; or there have passed before you many dispensations and many nations following different systems or laws. So you should journey in the earth and see what class of men were saved and who perished and what the end of those who persisted in evil was.
d
7:39; 13:31; 41:26; 46:19.
e
6:12; 12:110; 27:70.
484
Sunan is the plural of Sunnah which means, (1) way, course or rule of conduct: (2) way of acting instituted or pursued by a people and followed by others after them; (3) character, conduct, nature or disposition; (4) religious law or dispensation (Taj).
قُلۡ سِیۡرُوۡا فِی الۡاَرۡضِ ثُمَّ انۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الۡمُکَذِّبِیۡنَ
3:138; 22:47; 27:70.
3:138; 22:47; 27:70.
3:138; 22:47; 27:70.
Commentary:
When the disbelievers were told, in reply to their demand for the coming of an angel, that disbelievers saw angels only when they came with punishment from God, the disbelievers arrogantly said, "Let them come with it then". The verse tells them that such foolhardy demands were made by their predecessors also; so let them go about in the land and see what was the end of such people.
b
3:138; 22:47; 27:70.
a
3:138; 22:47; 27:70.
759
Commentary:
When the disbelievers were told, in reply to their demand for the coming of an angel, that disbelievers saw angels only when they came with punishment from God, the disbelievers arrogantly said, "Let them come with it then". The verse tells them that such foolhardy demands were made by their predecessors also; so let them go about in the land and see what was the end of such people.
a
3:138; 22:47; 27:70.
قُلۡ یٰقَوۡمِ اعۡمَلُوۡا عَلٰی مَکَانَتِکُمۡ اِنِّیۡ عَامِلٌ ۖ فَسَوۡفَ تَعۡلَمُوۡنَ مَنۡ تَکُوۡنُ لَہٗ عٰقِبَۃُ الدَّارِ ۗ اِنَّہٗ لَا یُفۡلِحُ الظّٰلِمُوۡنَ
11:94, 122; 39:40, 41.
11:94, 122; 39:40, 41.
The words also mean, (1) act according to your way; (2) do your worst. The verse holds out a challenge to the idolatrous Meccans to do their worst and exert themselves to the utmost of their power and resources to extirpate Islam and destroy the small Muslim Community, but they will utterly fail in their nefarious designs and endeavours.
11:94,122; 39:40-41.
Important Words:
مکانتکم (as best you can). The word مکان is considered by some to have been derived from کان which means, he or it was, or he or it came into existence. مکان means, place of being or existence. مکانة means, place of being or existence; state or condition. The Arabs say مکانك و زیدا i.e. keep where thou art and approach not Zaid (Lane & Aqrab). The expression اعملوا علی مکانتکم means, do what you can; or act as best you can; or remain where you are and do your worst (Kashshaf). Some authorities, however, consider the word to have been derived from مکن in which case it signifies greatness; or high rank or standing; or honourable a place or position, especially with a king or potentate (Aqrab & Lane). In this sense the expression would mean, "You look upon yourselves to be great or high in rank. Now come and exert your full power against Islam and then see what the result will be."
Commentary:
As explained under Important Words, the expression اعملوا علی مکانتکم means, you may do your worst and exert yourselves to the utmost of your power and resources to extirpate Islam and destroy the small Muslim community but you will never succeed.
The words, Soon will you know whose will be the ultimate reward, signify, "you will soon see which of the two parties will succeed in the end." The word الدار (abode) may refer either to this world or to the next. In both cases the ultimate reward is reserved for the truthful.
d
11:94, 122; 39:40, 41.
a
11:94,122; 39:40-41.
875
Important Words:
مکانتکم (as best you can). The word مکان is considered by some to have been derived from کان which means, he or it was, or he or it came into existence. مکان means, place of being or existence. مکانة means, place of being or existence; state or condition. The Arabs say مکانك و زیدا i.e. keep where thou art and approach not Zaid (Lane & Aqrab). The expression اعملوا علی مکانتکم means, do what you can; or act as best you can; or remain where you are and do your worst (Kashshaf). Some authorities, however, consider the word to have been derived from مکن in which case it signifies greatness; or high rank or standing; or honourable a place or position, especially with a king or potentate (Aqrab & Lane). In this sense the expression would mean, "You look upon yourselves to be great or high in rank. Now come and exert your full power against Islam and then see what the result will be."
Commentary:
As explained under Important Words, the expression اعملوا علی مکانتکم means, you may do your worst and exert yourselves to the utmost of your power and resources to extirpate Islam and destroy the small Muslim community but you will never succeed.
The words, Soon will you know whose will be the ultimate reward, signify, "you will soon see which of the two parties will succeed in the end." The word الدار (abode) may refer either to this world or to the next. In both cases the ultimate reward is reserved for the truthful.
c
11:94, 122; 39:40, 41.
913
The words also mean, (1) act according to your way; (2) do your worst. The verse holds out a challenge to the idolatrous Meccans to do their worst and exert themselves to the utmost of their power and resources to extirpate Islam and destroy the small Muslim Community, but they will utterly fail in their nefarious designs and endeavours.
وَاَمۡطَرۡنَا عَلَیۡہِمۡ مَّطَرًا ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الۡمُجۡرِمِیۡنَ
لوطؑ کی قوم کے وطن پر بھی ایک شدید زلزلہ آیا تھا جس سے زمین کا تختہ الٹ گیا تھا۔ شدید زلزلوں میں ایسا ہوتا ہے کہ مٹی سینکڑوں فٹ اوپر جاکر پھر گرتی ہے۔ گویا مٹی اور پتھروں کی بارش ہوتی ہے۔ پومپیائی میں بھی ایسا ہوا۔ ۱۹۰۵ء میں کانگڑہ میں بھی ایسا ہوا۔ حال میں ہی کابل کے شمال میں ایک شدید زلزلہ آیا۔ اس میں بھی ایسا ہی ہوا۔
26:174; 27:59.
It often happens in a severe earthquake that rocks and rubble erupt and are carried to a height and then fall back on the earth. This happened at Pompeii; and at Kangra (India) in 1905.
According to some the country round the Dead Sea is the site of the ruined cities. The Qur’an, however, appears to place it on the route from Medina to Syria (15:80).
g
26:174; 27:59.
508
在一次剧烈的地震中经常会发生喷发岩石和石块到高空然后落回地面的现象。这种现象在庞贝 (Pompeii) 发生过; 1905年在印度康格拉 (Kangra) 也发生过。
2
لوطؑ کی قوم کے وطن پر بھی ایک شدید زلزلہ آیا تھا جس سے زمین کا تختہ الٹ گیا تھا۔ شدید زلزلوں میں ایسا ہوتا ہے کہ مٹی سینکڑوں فٹ اوپر جاکر پھر گرتی ہے۔ گویا مٹی اور پتھروں کی بارش ہوتی ہے۔ پومپیائی میں بھی ایسا ہوا۔ ۱۹۰۵ء میں کانگڑہ میں بھی ایسا ہوا۔ حال میں ہی کابل کے شمال میں ایک شدید زلزلہ آیا۔ اس میں بھی ایسا ہی ہوا۔
a
26:174; 27:59.
983
Commentary:
It appears that there was a violent eruption, and burning matter was thrown out of the ground and buried the disbelieving people underneath it.
a
26:174; 27:59.
1008
It often happens in a severe earthquake that rocks and rubble erupt and are carried to a height and then fall back on the earth. This happened at Pompeii; and at Kangra (India) in 1905.
1009
According to some the country round the Dead Sea is the site of the ruined cities. The Qur’an, however, appears to place it on the route from Medina to Syria (15:80).
وَلَا تَقۡعُدُوۡا بِکُلِّ صِرٰطٍ تُوۡعِدُوۡنَ وَتَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ مَنۡ اٰمَنَ بِہٖ وَتَبۡغُوۡنَہَا عِوَجًا ۚ وَاذۡکُرُوۡۤا اِذۡ کُنۡتُمۡ قَلِیۡلًا فَکَثَّرَکُمۡ ۖ وَانۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الۡمُفۡسِدِیۡنَ
7:46; 11:20; 14:4; 16:89.
3:124; 8:27.
The children of Abraham from Keturah, who was a bondwoman, were despised by both the Israelites and the Ishmaelites. They were looked down upon as weak and despicable, but God increased their numbers and gave them wealth and power.
7:46; 11:20; 14:4; 16:89.
3:124; 8:27.
Commentary:
The tribe of Shu‘aib appears to resemble very much the Arabs in their ways and customs; for, the Meccans did with the Holy Prophet exactly what the people of Shu‘aib did with him. Both of them hindered the outsiders from approaching their respective Prophets. The words, لا تقعدوا بکل صراط besides the meaning given in the text, may also be interpreted as, "have not recourse to every means", and taken in this sense, the prohibition shows that the people of Shu‘aib tried all means in their power to dissuade men from accepting the truth.
The children of Abraham from Keturah, who was a bondwoman, were despised by both Israelites and Ishmaelites. They were looked down upon as weak and despicable, but God increased their number and gave them wealth and power. They are, therefore, asked to remember this favour of God and be grateful to Him.
c
7:46; 11:20; 14:4; 16:89.
d
3:124; 8:27.
a
7:46; 11:20; 14:4; 16:89.
b
3:124; 8:27.
985
Commentary:
The tribe of Shu‘aib appears to resemble very much the Arabs in their ways and customs; for, the Meccans did with the Holy Prophet exactly what the people of Shu‘aib did with him. Both of them hindered the outsiders from approaching their respective Prophets. The words, لا تقعدوا بکل صراط besides the meaning given in the text, may also be interpreted as, "have not recourse to every means", and taken in this sense, the prohibition shows that the people of Shu‘aib tried all means in their power to dissuade men from accepting the truth.
The children of Abraham from Keturah, who was a bondwoman, were despised by both Israelites and Ishmaelites. They were looked down upon as weak and despicable, but God increased their number and gave them wealth and power. They are, therefore, asked to remember this favour of God and be grateful to Him.
a
7:46; 11:20; 14:4; 16:89.
b
3:124; 8:27.
1012
The children of Abraham from Keturah, who was a bondwoman, were despised by both the Israelites and the Ishmaelites. They were looked down upon as weak and despicable, but God increased their numbers and gave them wealth and power.
ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہِمۡ مُّوۡسٰی بِاٰیٰتِنَاۤ اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖ فَظَلَمُوۡا بِہَا ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الۡمُفۡسِدِیۡنَ
17:102; 28:37; 43:47.
The words "after them", contradict the popular view that Shu‘aib was a contemporary and father-in-law of Moses.
Zulm meaning to put a thing in the wrong place or to make a wrong use of it (Lane), the clause signifies that Pharaoh and his chiefs made wrong use of the Signs. The Signs were meant to engender fear of God in their hearts but instead they jeered and mocked at them.
17:102; 28:37; 43:47.
Commentary:
The clause, Then after them We sent Moses, does not mean that Moses appeared directly or immediately after the Prophets mentioned in the preceding verses. Other Messengers may have intervened between Moses and these Prophets, of whom Shu‘aib appears to be the nearest in time to Moses. In fact, the use of the words, Then after them, in the above clause only means that Moses appeared and lived sometime after them. The expression also contradicts the popular view that Shu‘aib was a contemporary and the father-in-law of Moses.
The words ظلموا بھا (they unjustly rejected them) literally meaning "they did wrong by means of the signs, or did them wrong", really signify that "they rejected the signs and treated them as lies, or they made them the means of doing wrong to men by ridiculing them and in this way deceiving the people."
The word ظلم also means, "to put a thing in the wrong place, or to make a wrong use of a thing" (Lane). Taking the word in this sense, the clause would mean, "they made a wrong use of the signs", i.e. though the signs were meant to engender fear of God in the hearts of men, the disbelievers, instead of profiting by them, jeered and mocked at them.
a
17:102; 28:37; 43:47.
511
ظُلْم (Zulm) 的意思是, 把一件东西放在错误的地方, 或错误地使用它。(Lane) 这一句意指法老和他的首长错误地使用了那些迹象。那些迹象原想在他们心中产生对安拉敬畏的心情, 但他们相反地却嘲笑那些迹象。
a
17:102; 28:37; 43:47.
999
Commentary:
The clause, Then after them We sent Moses, does not mean that Moses appeared directly or immediately after the Prophets mentioned in the preceding verses. Other Messengers may have intervened between Moses and these Prophets, of whom Shu‘aib appears to be the nearest in time to Moses. In fact, the use of the words, Then after them, in the above clause only means that Moses appeared and lived sometime after them. The expression also contradicts the popular view that Shu‘aib was a contemporary and the father-in-law of Moses.
The words ظلموا بھا (they unjustly rejected them) literally meaning "they did wrong by means of the signs, or did them wrong", really signify that "they rejected the signs and treated them as lies, or they made them the means of doing wrong to men by ridiculing them and in this way deceiving the people."
The word ظلم also means, "to put a thing in the wrong place, or to make a wrong use of a thing" (Lane). Taking the word in this sense, the clause would mean, "they made a wrong use of the signs", i.e. though the signs were meant to engender fear of God in the hearts of men, the disbelievers, instead of profiting by them, jeered and mocked at them.
b
17:102; 28:37; 43:47.
1019
The words "after them", contradict the popular view that Shu‘aib was a contemporary and father-in-law of Moses.
1020
Zulm meaning to put a thing in the wrong place or to make a wrong use of it (Lane), the clause signifies that Pharaoh and his chiefs made wrong use of the Signs. The Signs were meant to engender fear of God in their hearts but instead they jeered and mocked at them.
قَالَ مُوۡسٰی لِقَوۡمِہِ اسۡتَعِیۡنُوۡا بِاللّٰہِ وَاصۡبِرُوۡۤا ۖ اِنَّ الۡاَرۡضَ لِلّٰہِ یُوۡرِثُہَا مَنۡ یَّشَآءُ مِنۡ عِبَادِہٖ ۖ وَالۡعٰقِبَۃُ لِلۡمُتَّقِیۡنَ
2:46, 154.
2:46, 154.
2:46,154.
Commentary:
Pharaoh was proud of his power and dominion and was tyrannical in the extreme; so the Israelites are here comforted by Moses with an assurance that they need not be afraid of him, as his power shall be broken and his kingdom taken away from him.
The expression, He gives it as a heritage to whomsoever He pleases of His servants, does not necessarily mean that the Israelites were to be made to inherit Egypt after the destruction of Pharaoh. It only means that Pharaoh’s power was to be broken and others were to take possession of his kingdom. History tells us that after the destruction of Pharaoh and the break-up of his kingdom, another dynasty, who were friendly to the Israelites, took possession of the land.
c
2:46, 154.
a
2:46,154.
1018
Commentary:
Pharaoh was proud of his power and dominion and was tyrannical in the extreme; so the Israelites are here comforted by Moses with an assurance that they need not be afraid of him, as his power shall be broken and his kingdom taken away from him.
The expression, He gives it as a heritage to whomsoever He pleases of His servants, does not necessarily mean that the Israelites were to be made to inherit Egypt after the destruction of Pharaoh. It only means that Pharaoh’s power was to be broken and others were to take possession of his kingdom. History tells us that after the destruction of Pharaoh and the break-up of his kingdom, another dynasty, who were friendly to the Israelites, took possession of the land.
b
2:46, 154.
بَلۡ کَذَّبُوۡا بِمَا لَمۡ یُحِیۡطُوۡا بِعِلۡمِہٖ وَلَمَّا یَاۡتِہِمۡ تَاۡوِیۡلُہٗ ۚ کَذٰلِکَ کَذَّبَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الظّٰلِمِیۡنَ
27:85.
27:85.
27:85.
Commentary:
The verse means that it is no wonder that disbelievers look upon the Quran as a fabrication (see the preceding verse). When a man does not understand a thing fully, he is prone to deny it. As disbelievers did not comprehend the Quranic teaching and found it to be contradictory to many of their confirmed views and cherished notions, they rejected it forthwith. The words, they have rejected that the knowledge of which they did not compass, may also mean, "they hastened to reject the Quran before even trying to understand it or knowing its true significance."
The words, nor has the true significance thereof yet come to them, may lead some to think that if a long period must elapse before the reality and true significance of some of the things promised by the Prophets could be known, then it would not be wrong to disbelieve in them in the beginning when that reality could not yet be known. But such an inference would be manifestly wrong. The verse does not mean that in the beginning the Prophets do not possess those proofs and arguments which can help seekers after truth to know and recognize their truth. What it means is that those who, in spite of witnessing signs which go to establish the truth of a Prophet, attach importance to certain other matters to which they wrongly give undue weight, should not be in a hurry to deny the truth of the Prophet on that score only but should wait till those matters about which they entertain doubts are clarified.
The Rev. Mr. Wherry, quoting Brinkman, says that on the basis of this verse no blame could attach to the Meccans for rejecting the Quran, because, according to the Quran itself, they were not yet in full possession of the required knowledge. But the reverend gentleman did not trouble to consider that it is one thing to be unable to possess full knowledge about a certain thing and quite another not to try to acquire such knowledge. The Quran does not say that disbelievers were unable to get sufficient knowledge by which they could know the truth of the Holy Prophet, but that they never tried to acquire such knowledge and rejected him on the ground that he was a common man like themselves.
d
27:85.
a
27:85.
1315
Commentary:
The verse means that it is no wonder that disbelievers look upon the Quran as a fabrication (see the preceding verse). When a man does not understand a thing fully, he is prone to deny it. As disbelievers did not comprehend the Quranic teaching and found it to be contradictory to many of their confirmed views and cherished notions, they rejected it forthwith. The words, they have rejected that the knowledge of which they did not compass, may also mean, "they hastened to reject the Quran before even trying to understand it or knowing its true significance."
The words, nor has the true significance thereof yet come to them, may lead some to think that if a long period must elapse before the reality and true significance of some of the things promised by the Prophets could be known, then it would not be wrong to disbelieve in them in the beginning when that reality could not yet be known. But such an inference would be manifestly wrong. The verse does not mean that in the beginning the Prophets do not possess those proofs and arguments which can help seekers after truth to know and recognize their truth. What it means is that those who, in spite of witnessing signs which go to establish the truth of a Prophet, attach importance to certain other matters to which they wrongly give undue weight, should not be in a hurry to deny the truth of the Prophet on that score only but should wait till those matters about which they entertain doubts are clarified.
The Rev. Mr. Wherry, quoting Brinkman, says that on the basis of this verse no blame could attach to the Meccans for rejecting the Quran, because, according to the Quran itself, they were not yet in full possession of the required knowledge. But the reverend gentleman did not trouble to consider that it is one thing to be unable to possess full knowledge about a certain thing and quite another not to try to acquire such knowledge. The Quran does not say that disbelievers were unable to get sufficient knowledge by which they could know the truth of the Holy Prophet, but that they never tried to acquire such knowledge and rejected him on the ground that he was a common man like themselves.
c
27:85.
فَکَذَّبُوۡہُ فَنَجَّیۡنٰہُ وَمَنۡ مَّعَہٗ فِی الۡفُلۡکِ وَجَعَلۡنٰہُمۡ خَلٰٓئِفَ وَاَغۡرَقۡنَا الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الۡمُنۡذَرِیۡنَ
29:16.
29:16.
29:16.
Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue.
b
29:16.
b
29:16.
1347
Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue.
c
29:16.
وَمَاۤ اَرۡسَلۡنَا مِنۡ قَبۡلِکَ اِلَّا رِجَالًا نُّوۡحِیۡۤ اِلَیۡہِمۡ مِّنۡ اَہۡلِ الۡقُرٰۤی ۗ اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۗ وَلَدَارُ الۡاٰخِرَۃِ خَیۡرٌ لِّلَّذِیۡنَ اتَّقَوۡا ۗ اَفَلَا تَعۡقِلُوۡنَ
16:44; 21:8.
16:44; 21:8.
16:44; 21:8.
Commentary:
It is clear from this verse that only men, not women, can become Prophets. In fact, men and women have their specific spheres of work, the office of prophethood being outside the sphere of women. All other spiritual favours and blessings, however, are as open to women as to men.
The verse also warns disbelievers that their present pomp and power should not deceive them into thinking that they will indefinitely continue to enjoy these things. The time was fast approaching when their power and glory would depart and the people would see the truth and accept Islam. Their days would end in adversity and degradation, unlike those of the believers, whose condition would continue to improve, though sincere believers always enjoy perfect peace of mind even in adversity.
b
16:44; 21:8.
b
16:44; 21:8.
1609
Commentary:
It is clear from this verse that only men, not women, can become Prophets. In fact, men and women have their specific spheres of work, the office of prophethood being outside the sphere of women. All other spiritual favours and blessings, however, are as open to women as to men.
The verse also warns disbelievers that their present pomp and power should not deceive them into thinking that they will indefinitely continue to enjoy these things. The time was fast approaching when their power and glory would depart and the people would see the truth and accept Islam. Their days would end in adversity and degradation, unlike those of the believers, whose condition would continue to improve, though sincere believers always enjoy perfect peace of mind even in adversity.
b
16:44; 21:8.