قَوْمًۢا
Appears 5 times in Quran
Derived Words (2)
Words derived from the stem "قَوْمًۢا".
- a people
- people
- a ruined people
Occurrences in Quran
Found 5 verses containing "قَوْمًۢا".
وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
اَضَلَّ کے معنے گمراہ قرار دینے کے بھی ہوتے ہیں (مفردات)
2
اَضَلَّ کے معنے گمراہ قرار دینے کے بھی ہوتے ہیں (مفردات)
قَالُوا۟ سُبْحَٰنَكَ مَا كَانَ يَنۢبَغِى لَنَآ أَن نَّتَّخِذَ مِن دُونِكَ مِنْ أَوْلِيَآءَ وَلَٰكِن مَّتَّعْتَهُمْ وَءَابَآءَهُمْ حَتَّىٰ نَسُوا۟ ٱلذِّكْرَ وَكَانُوا۟ قَوْمًۢا بُورًا
34:42.
34:42.
34:42.
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
f
34:42.
b
34:42.
2656
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
c
34:42.
قُل لِّلَّذِينَ ءَامَنُوا۟ يَغْفِرُوا۟ لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ ٱللَّهِ لِيَجْزِىَ قَوْمًۢا بِمَا كَانُوا۟ يَكْسِبُونَ
See {1454}.
Important Words:
لایرجون (fear not) is formed from رجا. They say رجا الشیء i.e. he hoped to get the thing; he feared the thing. The word رجا is used in the sense of hoping to get a thing when the thing hoped for is good and pleasant and fearing a thing that should be feared (Aqrab & Mufradat). See also 10:8.
ایام الله (days of Allah) means, the favours and punishment of God (Aqrab). See also 14:6.
Commentary:
The Surah under comment was revealed at Mecca in the early period of the Holy Prophet’s ministry when Islam was in a very weak state and Muslims were being persecuted. It was at that time that Muslims were enjoined to forgive those who persecuted them and who did not fear the punishment of God. The verse clearly embodied a great prophecy that the time was fast approaching when the persecutors of the poor and defenceless Muslims would be at the latter’s mercy. So Muslims were told in advance that in such an eventuality they should forgive their persecutors and forget the wrongs done to them, and leave them to God to deal with them as He, in His infallible wisdom, deemed fit.
The words ایام الله signify the days when God helped the Muslims against their enemies and punished the latter.
3740
Important Words:
لایرجون (fear not) is formed from رجا. They say رجا الشیء i.e. he hoped to get the thing; he feared the thing. The word رجا is used in the sense of hoping to get a thing when the thing hoped for is good and pleasant and fearing a thing that should be feared (Aqrab & Mufradat). See also 10:8.
ایام الله (days of Allah) means, the favours and punishment of God (Aqrab). See also 14:6.
Commentary:
The Surah under comment was revealed at Mecca in the early period of the Holy Prophet’s ministry when Islam was in a very weak state and Muslims were being persecuted. It was at that time that Muslims were enjoined to forgive those who persecuted them and who did not fear the punishment of God. The verse clearly embodied a great prophecy that the time was fast approaching when the persecutors of the poor and defenceless Muslims would be at the latter’s mercy. So Muslims were told in advance that in such an eventuality they should forgive their persecutors and forget the wrongs done to them, and leave them to God to deal with them as He, in His infallible wisdom, deemed fit.
The words ایام الله signify the days when God helped the Muslims against their enemies and punished the latter.
2709
See {1454}.
بَلْ ظَنَنتُمْ أَن لَّن يَنقَلِبَ ٱلرَّسُولُ وَٱلْمُؤْمِنُونَ إِلَىٰٓ أَهْلِيهِمْ أَبَدًا وَزُيِّنَ ذَٰلِكَ فِى قُلُوبِكُمْ وَظَنَنتُمْ ظَنَّ ٱلسَّوْءِ وَكُنتُمْ قَوْمًۢا بُورًا
Wish being father to the thought, the Hypocrites, whenever invited by the Holy Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never return safe to their families. Therefore, on one pretext or another, they asked to be excused. But their wishful thinking always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
Commentary:
Wish being father to the thought, the hypocrites, whenever invited by the Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never come back safe to their families. Therefore, on one pretext or another, they requested to be excused. But their wishful thinking, says the verse, always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
3825
Commentary:
Wish being father to the thought, the hypocrites, whenever invited by the Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never come back safe to their families. Therefore, on one pretext or another, they requested to be excused. But their wishful thinking, says the verse, always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
2771
Wish being father to the thought, the Hypocrites, whenever invited by the Holy Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never return safe to their families. Therefore, on one pretext or another, they asked to be excused. But their wishful thinking always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَٰلَةٍ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَٰدِمِينَ
4:95.
4:95.
Though after the Fall of Mecca almost the whole of Arabia had entered the fold of Islam, some tribes had still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Iranian Empires were also awakening to a realization of the challenge to their power and prestige, which challenge they thought had arisen in Arabia, and war with Islam seemed inevitable. So this injunction was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very rife in time of war should not be given ready credence. They should be fully examined and tested and their correctness ascertained before action is taken upon them.
4:95.
Commentary:
Though after the Fall of Mecca, at the time when this Surah was revealed, almost the whole of Arabia had entered the fold of Islam. Some tribes still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Persian Empires were awakening to a realization of the challenge to their power which they thought had arisen in Arabia, and war with Islam seemed inevitable. So the direction embodied in the verse under comment was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very much rife in time of war should not be given ready credence. They should be tested and their correctness ascertained before action is taken upon them.
a
4:95.
a
4:95.
3845
Commentary:
Though after the Fall of Mecca, at the time when this Surah was revealed, almost the whole of Arabia had entered the fold of Islam. Some tribes still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Persian Empires were awakening to a realization of the challenge to their power which they thought had arisen in Arabia, and war with Islam seemed inevitable. So the direction embodied in the verse under comment was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very much rife in time of war should not be given ready credence. They should be tested and their correctness ascertained before action is taken upon them.
a
4:95.
2791
Though after the Fall of Mecca almost the whole of Arabia had entered the fold of Islam, some tribes had still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Iranian Empires were also awakening to a realization of the challenge to their power and prestige, which challenge they thought had arisen in Arabia, and war with Islam seemed inevitable. So this injunction was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very rife in time of war should not be given ready credence. They should be fully examined and tested and their correctness ascertained before action is taken upon them.