Stem قَآئِمًا - Quranic Morphology

English - Hazrat Molavi Sher Ali ^ra

And when trouble befalls a man, he calls on Us, lying on his side, or sitting, or standing; but when We have removed his trouble from him, he goes his way as though he had never called on Us for the removal of the trouble that befell him. Thus it is that the doings of the extravagant are given a fair appearance in their eyes.

اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ

اور جب انسان کو کوئی تکلیف پہنچے تو اپنے پہلو کے بل (لیٹے ہوئے) یا بیٹھے ہوئے یا کھڑے ہوئے ہمیں پکارتا ہے۔ مگر جب ہم اس سے اس کی تکلیف دور کر دیتے ہیں تو وہ یوں گزر جاتا ہے جیسے اس نے کبھی ہمیں اس دکھ کی طرف بلایا ہی نہ ہو جو اُسے پہنچا ہو۔ اسی طرح حد سے بڑھنے والوں کو خوبصورت بنا کر دکھایا جاتا ہے جو وہ کرتے ہیں۔

French

Et lorsque l’affliction frappe un homme, il fait appel à Nous allongé sur le côté ou assis ou debout ; mais lorsque Nous l’avons délivré de sa détresse, il s’en va comme s’il ne Nous avait jamais imploré de Nous pencher sur la misère qui l’affligeait. C’est ainsi que les actions des extravagants ont été rendues attrayantes à leurs yeux.

German

Wenn den Menschen Unheil trifft, ruft er Uns an, ob er nun auf der Seite liege oder sitze oder stehe; haben Wir aber sein Unheil von ihm fortgenommen, dann geht er seines Weges, als hätte er Uns nie angerufen um (Befreiung vom) Unheil, das ihn getroffen. Also wird den Maßlosen ihr Tun schön gemacht.

Chinese

[e]当人遭受痛苦时, 他便侧身(卧着)、或坐着、或站着求我, 但当我解除他的痛苦, 他却 (变节) 离去, 好像他为了 (解除) 遭遇的痛苦未曾求过我一样, 就这样, 过分者的一切行为都使他们看来是美丽的。

Italian

E quando un'afflizione si abbatte su di un uomo, egli si rivolge a Noi, disteso su di un fianco, o seduto, o in piedi. Ma quando Noi lo liberiamo dalla sua angoscia, egli se ne va come se non Ci avesse mai invocato di intervenire per il dolore che lo affliggeva. È così che agli occhi degli stravaganti sembrano belle le proprie azioni.

Spanish

Y cuando la desgracia cae sobre un hombre, Nos invoca, echado sobre su costado, sentado o de pie; pero cuando le libramos de su desgracia, se aleja como si nunca hubiera Nos hubiera suplicado para salvarlo de la desdicha que le afligía. De este modo es como las acciones de los extravagantes se les hace aparecer justas ante sus ojos.

اردو تفسیرِ صغیر

اور جب انسان کو تکلیف پہنچتی ہے تو وہ اپنے پہلو کے بل (لیٹا ہوا) یا بیٹھا ہوا یا کھڑا ہوا ہمیں پکارتا ہے۔ پھر جب ہم اس کی تکلیف کو اس سے دور کر دیتے ہیں تو وہ (اس طرح سے کتراکر) گذر جاتا ہے (کہ) گویا اس نے کسی تکلیف (کے دور کرنے) کے لئے جو اسے پہنچی تھی ہمیں پکارا ہی نہیں تھا۔ اسی طرح تمام حد سے بڑھ جانے والوں کو جو کچھ وہ کیا کرتے ہیں خوبصورت کرکے دکھلایا گیا ہے۔

English - Short Commentary Translation

And [a]when trouble befalls a man, he calls on Us, lying on his side, or sitting or standing, but when We have removed his trouble from him, he goes his way as though he had never called on Us for the removal of the trouble that befell him. Thus it is that the doings of the extravagant are made to seem fair in their eyes.

English - Five Volume Translation

And [a]when trouble befalls a man, he calls on Us, lying on his side, or sitting, or standing; but when We have removed his trouble from him, he goes his way as though he had never called on Us for the removal of the trouble that befell him. Thus it is that the doings of the extravagant are given a fair appearance in their eyes.[1288]

30:34; 39:9, 50.

Important Words:

مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).

Commentary:

This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.

The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.

The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.

اردو ترجمہ مودودی

انسان کا حال یہ ہے کہ جب اس پر کوئی سخت وقت آتا ہے تو کھڑے اور بیٹھے اور لیٹے ہم کو پکارتا ہے، مگر جب ہم اس کی مصیبت ٹال دیتے ہیں تو ایسا چل نکلتا ہے کہ گویا اس نے کبھی اپنے کسی بُرے وقت پر ہم کو پکارا ہی نہ تھا اس طرح حد سے گزر جانے والوں کے لیے ان کے کرتوت خوشنما بنا دیے گئے ہیں

English - Sahih

And when affliction touches man, he calls upon Us, whether lying on his side or sitting or standing; but when We remove from him his affliction, he continues [in disobedience] as if he had never called upon Us to [remove] an affliction that touched him. Thus is made pleasing to the transgressors that which they have been doing

اردو ترجمہ احمد علی

اورجب انسان کو تکلیف پہنچتی ہے تو لیٹے اور بیٹھے اورکھڑے ہونے کی حالت میں ہمیں پکارتا ہے پھر جب ہم اس سے اس تکلیف کودور کر دیتے ہیں تو اس طرح گزر جاتا ہے گویا کہ ہمیں کسی تکلیف پہنچنے پر پکارا ہی نہ تھا اس طرح بیباکوں کو پسند آیا ہے جو کچھ وہ کر رہے ہیں

English - Talal Itani

And when touches the man the affliction he calls Us, (lying) on his side or sitting or standing. But when We remove from him his affliction he passes on as if he (had) not called Us for (the) affliction (that) touched him. Thus (it) is made fair seeming to the extravagant what they used (to) do.

Chinese Commentary ^*

Cross Refs:

e

30:34; 39:9, 50.

اردہ تفصیرِ صغیر نوٹس ^*

English - Arberry

When affliction visits a man, he calls Us on his side, or sitting, or standing; but when We have removed his affliction from him, he passes on, as if he never called Us to an affliction that visited him. So decked out fair to the prodigal is that they have been doing.

English - Maududi

And (such is man that) when an affliction befalls him, he cries out to Us, reclining and sitting and standing. But no sooner than We have removed his affliction, he passes on as though he had never cried out to Us to remove his affliction. Thus it is that the misdeeds of the transgressors are made fair-seeming to them.

English - Ahmed Ali

When man is afflicted with adversity he calls to Us, whether lying on his side, or sitting or standing. But when We take away his troubles, he moves away, as though he had never called to Us in affliction. In the same way, attractive have been made their deeds to the prodigals.

English - Yusuf Ali

When trouble toucheth a man, He crieth unto Us (in all postures)- lying down on his side, or sitting, or standing. But when We have solved his trouble, he passeth on his way as if he had never cried to Us for a trouble that touched him! thus do the deeds of transgressors seem fair in their eyes!

English - Five Volume Commentary ^*

Cross Refs:

a

30:34; 39:9, 50.

1288

Important Words:

مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).

Commentary:

This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.

The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.

The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.

English - Short Commentary Notes ^*

Cross Refs:

a

30:34; 39:9, 50.

English - Pickthall

And if misfortune touch a man he crieth unto Us, (while reclining) on his side, or sitting or standing, but when We have relieved him of the misfortune he goeth his way as though he had not cried unto Us because of a misfortune that afflicted him. Thus is what they do made (seeming) fair unto the prodigal.

English - Muhammad Ali ^ra

And when affliction touches a man, he calls on Us, whether lying on his side or sitting or standing; but, when We remove his affliction from him, he passes on as though he had never called on Us on account of an affliction that touched him. Thus is what they do, made fair-seeming to the extravagant.

English - Sir Muhammad Zafrullah Khan ^ra

When trouble befalls a person he calls on Us all the time, lying on his side, sitting and standing; but when We relieve him or remove his trouble, he goes his way unconcernedly as if he had never called on Us for the removal of his trouble. Thus it is that the doings of the transgressors are made to look fair to them.

قَآئِمًا

Derived Words (4)

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