لَقُ
Appears 20 times in Quran
Derived Words (22)
Words derived from the stem "لَقُ".
- they assail you
- have created
- they create
- they have created
- who have created
- been judged
- surely, the matter would have been decided
- would have been already brought
- would have been decided
- surely the matter would be decided
- we could certainly utter
- they meet
- they assail you
- they meet you
- surely the matter would be decided
- and are themselves created
- a noble Qur’an
- have created
- they create
- they have created
- who have created
Occurrences in Quran
Found 20 verses containing "لَقُ".
وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ إِلَىٰ شَيَٰطِينِهِمْ قَالُوٓا۟ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ
2:77; 3:120; 5:62.
9:64, 65.
شَيٰطِيْن (Shayatin) 的意思是 “首恶” (اِبْنِ عَبَّاس --------Ibn-e-‘Abbas, اِبْنِ مَسْعُوْد --------Ibn-e-Mas‘ud, قَتَادَة--------Qatadah 与 مُجَاهِدْ--------Mujahid)。圣训记载, 穆圣曾经说过: “一个骑马者是 شَيْطَانْ (Shaitan), 两个骑马者也叫两个 شَيْطَانْ 但三个骑马者是一群骑马者” (داؤد--------Dawud)。圣训支持我们这一观点: شَيْطَانْ 的意思并不一定是恶魔。
شَیٰطِیْن شَیْطَانٌ کی جمع ہے اور شیطان کے معنے ہیں کُلُّ عَاتٍ مُّتَمَرِّدٍ یعنی ہر سرکش اور حد سے تجاوز کرنے والا‘ نیز اپنے مادے کے اعتبار سے اس کے معنے دور ہونے والے کے بھی ہیں (اقرب) پس شیاطین سے مراد منافقوں کے وہ سردار اور لیڈر ہیں جو خود حق سے دور ہو چکے ہیں اور دوسروں کو بہکا رہے ہیں۔
2:77; 3:120; 5:62.
9:64-65.
Shayatin means, ring-leaders (Ibn-e-‘Abbas, Ibn-e-Mas‘ud, Qatadah and Mujahid). The Holy Prophet is reported to have said: 'A single rider is a Shaitan, a pair of riders is also a pair of Shaitans, but three riders are a body of riders (Dawud). The tradition lends support to the view that Shaitan does not necessarily mean a devil.
2:77; 3:120; 5:62.
9:64, 65.
Important Words:
خلوا (they are alone) is derived from خلا i.e. he was alone. They say خلا الرجل i.e. the man was alone in a place. خلا المكانmeans, the house became empty and untenanted. خلا الشیء means, the thing passed away. خلا الیه or خلا به or خلا معه means, he was alone with him; he met him in private (Aqrab). خلا فلان means, he died (Lisan).
شیاطین (ringleaders) is the plural of شیطان (satan) which is either derived from (1) شطن or (2) شاط (Mufradat). شطن عنه means, he was or became distant or remote from him or it. شطن صاحبه means, he opposed his comrade and turned him from his intention or course (Aqrab). Derived from this root the word شیطان would mean, the being who is not only himself far from truth but also turns others away from it.
The other derivation is from شاط which means, he burnt: he perished. Derived from this root the word شیطان would mean, the being who burns with hate and anger and is lost.
In common usage the word شیطان means: (1) the wicked or Evil Spirit, i.e. Satan; (2) anybody who greatly transgresses the proper limits and is excessively proud and rebellious; (3) serpent (Aqrab); (4) any blamable power or faculty or propensity like anger, etc. (Mufradat); (5) any painful condition like excessive thirst, etc. (Lane). In its wider sense, the word has also come to be used about anything which is harmful and injurious and is likely to cause suffering.
مستهزءُون (mocking) is derived from استهزاء which again is derived from ھزأ, both having the same meaning. ھزء به and استهزأ به mean, he laughed at, or mocked or scoffed at, or derided him; he made light of him. ھزأ also means, he died suddenly; he put it (camel, etc.) in motion. ھزأ and ھزوا are infinitive nouns from ھزأ and mean: (1) mocking or scoffing or jesting, etc.; (2) object of mocking, etc. (Aqrab & Kashshaf).
Commentary:
The context of the verse makes it clear that by شیاطین here is meant not evil spirits but rebellious ringleaders among the disbelievers and the hypocrites who were proud and haughty and ready to transgress all limits. Reference to such leaders has been made in 33:68 where God says, And they (the people of Hell) will say, 'Our Lord, we obeyed our chiefs and our great ones and they led us astray from the way.' These were the men who egged on the hypocrites to mischief and who were ever burning with jealousy and hate at seeing the Muslims prosper and who had gone far astray from truth.
Some Christian writers have rendered the word شیاطین in this verse as "satans" or "devils", and then charged the Quran with reviling idolaters, Jews and Christians. The charge is groundless; for, as already explained, the word شیاطین does not here mean "satans" but simply proud and mischievous ringleaders. In fact, as shown above, the word شیطان has a very wide significance in Arabic. The Holy Prophet once said to his Companions, "A single rider is a shaitan, a pair of riders also is a pair of shaitans, but three riders are a body of riders" (Dawud). The meaning here is that one rider is exposed to mischief and danger and so are two riders, but three riders travelling together form a safe company. Christian critics, ever keen on finding fault with the Quran, forget the New Testament passages (Mark 8: 33; 8: 38 & Matt. 3:7; 23: 33) where Jesus calls a disciple satan and his opponents serpents and a generation of vipers, etc.
This meaning of the word شیاطین i.e. ringleaders from among disbelievers and hypocrites, is supported by eminent Muslim scholars like Ibn ‘Abbas, Qatadah, Mujahid, and ‘Abdullah bin Mas‘ud (Jarir).
c
2:77; 3:120; 5:62.
d
9:64, 65.
29C
شَيٰطِيْن (Shayatin) 的意思是 “首恶” (اِبْنِ عَبَّاس --------Ibn-e-‘Abbas, اِبْنِ مَسْعُوْد --------Ibn-e-Mas‘ud, قَتَادَة--------Qatadah 与 مُجَاهِدْ--------Mujahid)。圣训记载, 穆圣曾经说过: “一个骑马者是 شَيْطَانْ (Shaitan), 两个骑马者也叫两个 شَيْطَانْ 但三个骑马者是一群骑马者” (داؤد--------Dawud)。圣训支持我们这一观点: شَيْطَانْ 的意思并不一定是恶魔。
3
شَیٰطِیْن شَیْطَانٌ کی جمع ہے اور شیطان کے معنے ہیں کُلُّ عَاتٍ مُّتَمَرِّدٍ یعنی ہر سرکش اور حد سے تجاوز کرنے والا‘ نیز اپنے مادے کے اعتبار سے اس کے معنے دور ہونے والے کے بھی ہیں (اقرب) پس شیاطین سے مراد منافقوں کے وہ سردار اور لیڈر ہیں جو خود حق سے دور ہو چکے ہیں اور دوسروں کو بہکا رہے ہیں۔
a
2:77; 3:120; 5:62.
b
9:64, 65.
21
Important Words:
خلوا (they are alone) is derived from خلا i.e. he was alone. They say خلا الرجل i.e. the man was alone in a place. خلا المكانmeans, the house became empty and untenanted. خلا الشیء means, the thing passed away. خلا الیه or خلا به or خلا معه means, he was alone with him; he met him in private (Aqrab). خلا فلان means, he died (Lisan).
شیاطین (ringleaders) is the plural of شیطان (satan) which is either derived from (1) شطن or (2) شاط (Mufradat). شطن عنه means, he was or became distant or remote from him or it. شطن صاحبه means, he opposed his comrade and turned him from his intention or course (Aqrab). Derived from this root the word شیطان would mean, the being who is not only himself far from truth but also turns others away from it.
The other derivation is from شاط which means, he burnt: he perished. Derived from this root the word شیطان would mean, the being who burns with hate and anger and is lost.
In common usage the word شیطان means: (1) the wicked or Evil Spirit, i.e. Satan; (2) anybody who greatly transgresses the proper limits and is excessively proud and rebellious; (3) serpent (Aqrab); (4) any blamable power or faculty or propensity like anger, etc. (Mufradat); (5) any painful condition like excessive thirst, etc. (Lane). In its wider sense, the word has also come to be used about anything which is harmful and injurious and is likely to cause suffering.
مستهزءُون (mocking) is derived from استهزاء which again is derived from ھزأ, both having the same meaning. ھزء به and استهزأ به mean, he laughed at, or mocked or scoffed at, or derided him; he made light of him. ھزأ also means, he died suddenly; he put it (camel, etc.) in motion. ھزأ and ھزوا are infinitive nouns from ھزأ and mean: (1) mocking or scoffing or jesting, etc.; (2) object of mocking, etc. (Aqrab & Kashshaf).
Commentary:
The context of the verse makes it clear that by شیاطین here is meant not evil spirits but rebellious ringleaders among the disbelievers and the hypocrites who were proud and haughty and ready to transgress all limits. Reference to such leaders has been made in 33:68 where God says, And they (the people of Hell) will say, 'Our Lord, we obeyed our chiefs and our great ones and they led us astray from the way.' These were the men who egged on the hypocrites to mischief and who were ever burning with jealousy and hate at seeing the Muslims prosper and who had gone far astray from truth.
Some Christian writers have rendered the word شیاطین in this verse as "satans" or "devils", and then charged the Quran with reviling idolaters, Jews and Christians. The charge is groundless; for, as already explained, the word شیاطین does not here mean "satans" but simply proud and mischievous ringleaders. In fact, as shown above, the word شیطان has a very wide significance in Arabic. The Holy Prophet once said to his Companions, "A single rider is a shaitan, a pair of riders also is a pair of shaitans, but three riders are a body of riders" (Dawud). The meaning here is that one rider is exposed to mischief and danger and so are two riders, but three riders travelling together form a safe company. Christian critics, ever keen on finding fault with the Quran, forget the New Testament passages (Mark 8: 33; 8: 38 & Matt. 3:7; 23: 33) where Jesus calls a disciple satan and his opponents serpents and a generation of vipers, etc.
This meaning of the word شیاطین i.e. ringleaders from among disbelievers and hypocrites, is supported by eminent Muslim scholars like Ibn ‘Abbas, Qatadah, Mujahid, and ‘Abdullah bin Mas‘ud (Jarir).
a
2:77; 3:120; 5:62.
b
9:64-65.
32
Shayatin means, ring-leaders (Ibn-e-‘Abbas, Ibn-e-Mas‘ud, Qatadah and Mujahid). The Holy Prophet is reported to have said: 'A single rider is a Shaitan, a pair of riders is also a pair of Shaitans, but three riders are a body of riders (Dawud). The tradition lends support to the view that Shaitan does not necessarily mean a devil.
وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ
2:15; 3:120; 5:62.
لِیُحَآجُّوْکُمْ بِہٖ میں لام ‘ لامِ عاقبت ہے اور اس کا مطلب یہ ہے کہ پہلی بات کا یہ نتیجہ ہوگا کہ وہ تم پر حجت قائم کریں گے۔
2:15; 3:120; 5:62.
The verse mentions another class of Jews who always acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Scriptures about the Holy Prophet. But when they mixed with their own people, other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e. for letting the Muslims know the prophecies about the Holy Prophet which were contained in their own Scriptures.
2:15; 3:120; 5:62.
Important Words:
فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).
عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.
Commentary:
The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord.
b
2:15; 3:120; 5:62.
1
لِیُحَآجُّوْکُمْ بِہٖ میں لام ‘ لامِ عاقبت ہے اور اس کا مطلب یہ ہے کہ پہلی بات کا یہ نتیجہ ہوگا کہ وہ تم پر حجت قائم کریں گے۔
a
2:15; 3:120; 5:62.
83
Important Words:
فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).
عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.
Commentary:
The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord.
b
2:15; 3:120; 5:62.
113
The verse mentions another class of Jews who always acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Scriptures about the Holy Prophet. But when they mixed with their own people, other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e. for letting the Muslims know the prophecies about the Holy Prophet which were contained in their own Scriptures.
هَٰٓأَنتُمْ أُو۟لَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِٱلْكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمْ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ ۚ قُلْ مُوتُوا۟ بِغَيْظِكُمْ ۗ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
2:15, 77; 5:62.
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
2:15, 77; 5:62.
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
c
2:15, 77; 5:62.
275
“你们在盛怒中毁灭吧,” 这句活是对这些犹太人说的, 他们是伊斯兰教的敌人, 并且图谋摧毁伊斯兰教。
a
2:15, 77; 5:62.
404
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
d
2:15, 77; 5:62.
464
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
465
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِۦ لَقُضِىَ ٱلْأَمْرُ بَيْنِى وَبَيْنَكُمْ ۗ وَٱللَّهُ أَعْلَمُ بِٱلظَّٰلِمِينَ
6:9; 10:12.
6:9; 10:12.
6:9; 10:12.
Commentary:
This verse gives one of the reasons why it has not been placed in the power of Prophets to bring down punishment. The reason lies in the fact that God alone knows who are just and who are unjust. Therefore, if the work of punishment be entrusted to human beings, who do not know the inner secrets of the heart, they may punish many who are not really unjust. ‘Umar, for instance, was in the beginning bitterly opposed to the Holy Prophet. But God knew that he would one day become a zealous champion of Islam, so much so that he would finally become the Second Successor of the Holy Prophet. Now, if the work of punishment had been entrusted to the Holy Prophet, he might have selected ‘Umar for punishment during the period of his bitter opposition to the new Faith, to the great loss to Islam. So only a Being Who knows the hidden secrets of man’s heart can award punishment, for He alone knows who is really deserving of punishment and who not. There are many men who are outwardly very meek, but in their hearts they are not better than ravenous wolves. Similarly, there are many who are outwardly very harsh and stubborn, but they are good at heart. If it had been left to the Prophets to punish their enemies, they might have punished them much sooner than God punishes them.
d
6:9; 10:12.
c
6:9; 10:12.
804
Commentary:
This verse gives one of the reasons why it has not been placed in the power of Prophets to bring down punishment. The reason lies in the fact that God alone knows who are just and who are unjust. Therefore, if the work of punishment be entrusted to human beings, who do not know the inner secrets of the heart, they may punish many who are not really unjust. ‘Umar, for instance, was in the beginning bitterly opposed to the Holy Prophet. But God knew that he would one day become a zealous champion of Islam, so much so that he would finally become the Second Successor of the Holy Prophet. Now, if the work of punishment had been entrusted to the Holy Prophet, he might have selected ‘Umar for punishment during the period of his bitter opposition to the new Faith, to the great loss to Islam. So only a Being Who knows the hidden secrets of man’s heart can award punishment, for He alone knows who is really deserving of punishment and who not. There are many men who are outwardly very meek, but in their hearts they are not better than ravenous wolves. Similarly, there are many who are outwardly very harsh and stubborn, but they are good at heart. If it had been left to the Prophets to punish their enemies, they might have punished them much sooner than God punishes them.
c
6:9; 10:12.
أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْـًٔا وَهُمْ يُخْلَقُونَ
16:21; 25:4.
16:21; 25:4.
c
16:21; 25:4.
a
16:21; 25:4.
1078
Commentary:
This and the next verse speak of such human beings as are looked upon and worshipped as God.
a
16:21; 25:4.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا قَالُوا۟ قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَٰذَآ ۙ إِنْ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلْأَوَّلِينَ
6:26; 68:16; 83:14.
6:26; 68:16; 83:14.
The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted.
6:26; 68:16; 83:14.
Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients.
a
6:26; 68:16; 83:14.
a
6:26; 68:16; 83:14.
1120
Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients.
c
6:26; 68:16; 83:14.
1116
The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted.
۞ وَلَوْ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسْتِعْجَالَهُم بِٱلْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ ۖ فَنَذَرُ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
17:12.
See 10:8.
The word Khair also meaning wealth (Lane), the verse means that disbelievers direct all their energies to the earning of wealth, and neglect God altogether. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing them as their conduct deserves, they would have been destroyed long ago. If the word Khair be taken in the sense of 'good' as in the text, the verse would mean that if God were as quick to inflict punishment on disbelievers for their evil deeds as He is to bestow good, then they would already have been destroyed.
17:12.
See 10:8.
Important Words:
الخیر (wealth) is a common Arabic word giving among others the following meanings: (1) good, moral or physical, actual or potential; (2) a thing that all desire, being profitable or useful; (3) wealth or property; (4) good fortune, happiness or prosperity (Lane).
Commentary:
Some difference of opinion exists among commentators as to the meaning of the first part of this verse. This difference has arisen owing to the word خیر (wealth) being misconstrued as "good" or "virtue", which it does not always mean. The word خیر as shown under Important Words, also means wealth or property, and it is in this sense that it has been used in the present verse. The verse thus means that disbelievers have directed all their energies to the earning of wealth and have altogether neglected God. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing as their conduct deserves, they would have been destroyed long ago. But God gives people respite to repent and mend their ways. If, however, the word خیر be taken in the sense of "good", then the pronoun ھم in the expression استعجالـھم would be taken as the object of the word استعجال and not as the subject, and in this case the verse would mean that if God had been as quick to inflict punishment as He is to bestow good, then they would already have been destroyed; but God, being Forgiving and Merciful, gives them time to repent.
The words, But We leave those who look not for the meeting with Us to wander distractedly in their transgression, do not mean that God desires to leave the transgressors in their transgression, but that, in spite of their transgression, He grants them respite so that they may not die in a state of transgression but may have a chance to correct themselves and escape punishment.
As already pointed out in 10:4 above, the Quran sometimes omits to mention a question and only indirectly alludes to it by giving the answer. Thus this verse shows that 10:4 was a reply to the demand of the disbelievers for a speedy decision. All these verses therefore occur in a perfectly natural order and contain a reply to an implied question.
c
17:12.
d
10:8.
a
17:12.
b
See 10:8.
1287
Important Words:
الخیر (wealth) is a common Arabic word giving among others the following meanings: (1) good, moral or physical, actual or potential; (2) a thing that all desire, being profitable or useful; (3) wealth or property; (4) good fortune, happiness or prosperity (Lane).
Commentary:
Some difference of opinion exists among commentators as to the meaning of the first part of this verse. This difference has arisen owing to the word خیر (wealth) being misconstrued as "good" or "virtue", which it does not always mean. The word خیر as shown under Important Words, also means wealth or property, and it is in this sense that it has been used in the present verse. The verse thus means that disbelievers have directed all their energies to the earning of wealth and have altogether neglected God. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing as their conduct deserves, they would have been destroyed long ago. But God gives people respite to repent and mend their ways. If, however, the word خیر be taken in the sense of "good", then the pronoun ھم in the expression استعجالـھم would be taken as the object of the word استعجال and not as the subject, and in this case the verse would mean that if God had been as quick to inflict punishment as He is to bestow good, then they would already have been destroyed; but God, being Forgiving and Merciful, gives them time to repent.
The words, But We leave those who look not for the meeting with Us to wander distractedly in their transgression, do not mean that God desires to leave the transgressors in their transgression, but that, in spite of their transgression, He grants them respite so that they may not die in a state of transgression but may have a chance to correct themselves and escape punishment.
As already pointed out in 10:4 above, the Quran sometimes omits to mention a question and only indirectly alludes to it by giving the answer. Thus this verse shows that 10:4 was a reply to the demand of the disbelievers for a speedy decision. All these verses therefore occur in a perfectly natural order and contain a reply to an implied question.
b
17:12.
c
See 10:8.
1242
The word Khair also meaning wealth (Lane), the verse means that disbelievers direct all their energies to the earning of wealth, and neglect God altogether. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing them as their conduct deserves, they would have been destroyed long ago. If the word Khair be taken in the sense of 'good' as in the text, the verse would mean that if God were as quick to inflict punishment on disbelievers for their evil deeds as He is to bestow good, then they would already have been destroyed.
وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةً وَٰحِدَةً فَٱخْتَلَفُوا۟ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ
یعنی کفر و ضلالت پر متحد تھے۔ جیسے رسول کریم صلی اللہ علیہ وسلم نے فرمایا اَلْـکُفْرُ مِلَّۃٌ وَّاحِدَۃٌ یعنی کافر شرارتوں میں دوسرے سب کافروں سے مل کر ایک ہی قوم بن جاتے ہیں۔ نیز دیکھو نوٹ سورۂ بقرہ آیت ۲۱۴۔
یہ رَحْمَتِیْ وَسِعَتْ کُلَّ شَیْ ءٍ کی طرف اشارہ ہے۔
11:111; 20:130; 41:46.
2:214.
They were united in wickedness and opposition to Divine Prophets. See also {254}.
The words may have one and all of the following meanings: (a) God endowed men with the capacity to find the right path and also directed them to it through revealed guidance, but they forsook that path and fell into error. (b) They are always shown the right path through Divine Messengers, but they continue to differ among themselves. (c) In their opposition to the Divine Messengers the disbelievers always take the same course and thus form one community. All through the ages they have opposed the Divine Prophets and differed with them. See {255}.
The reference is to 'My Mercy encompasses all things' (7:157).
2:214.
11:111; 20:130; 41:46.
Commentary:
The expression, And mankind were but one community, then they differed among themselves has three meanings: (1) That God caused men to follow the one true path in the beginning of creation but then they deviated from it. God not only endowed man with the capacity to find the right path but also directed him to it through revealed guidance; but man forsook that path and fell into error. (2) That they are being always and continuously shown the right path through Divine Messengers but then differences arise among them. God sends someone as His Messenger among them and, through him brings them to the path of truth but again they begin to differ. (3) That in their opposition to the Divine Messenger disbelievers always take the same course and thus form one community. All through the ages people have opposed the Prophets and have differed and disagreed with them.
The latter part of the verse points out that if God had not laid it down as a law that He always sends a Prophet before punishing the wicked, or that He has created mankind for guidance and spiritual progress, He would have quickly punished evildoers and destroyed all of them.
d
2:214.
e
11:111; 20:130; 41:46.
1
یعنی کفر و ضلالت پر متحد تھے۔ جیسے رسول کریم صلی اللہ علیہ وسلم نے فرمایا اَلْـکُفْرُ مِلَّۃٌ وَّاحِدَۃٌ یعنی کافر شرارتوں میں دوسرے سب کافروں سے مل کر ایک ہی قوم بن جاتے ہیں۔ نیز دیکھو نوٹ سورۂ بقرہ آیت ۲۱۴۔
2
یہ رَحْمَتِیْ وَسِعَتْ کُلَّ شَیْ ءٍ کی طرف اشارہ ہے۔
a
2:214.
b
11:111; 20:130; 41:46.
1295
Commentary:
The expression, And mankind were but one community, then they differed among themselves has three meanings: (1) That God caused men to follow the one true path in the beginning of creation but then they deviated from it. God not only endowed man with the capacity to find the right path but also directed him to it through revealed guidance; but man forsook that path and fell into error. (2) That they are being always and continuously shown the right path through Divine Messengers but then differences arise among them. God sends someone as His Messenger among them and, through him brings them to the path of truth but again they begin to differ. (3) That in their opposition to the Divine Messenger disbelievers always take the same course and thus form one community. All through the ages people have opposed the Prophets and have differed and disagreed with them.
The latter part of the verse points out that if God had not laid it down as a law that He always sends a Prophet before punishing the wicked, or that He has created mankind for guidance and spiritual progress, He would have quickly punished evildoers and destroyed all of them.
a
11:111; 20:130; 41:46.
c
2:214.
1247A
They were united in wickedness and opposition to Divine Prophets. See also {254}.
1248
The words may have one and all of the following meanings: (a) God endowed men with the capacity to find the right path and also directed them to it through revealed guidance, but they forsook that path and fell into error. (b) They are always shown the right path through Divine Messengers, but they continue to differ among themselves. (c) In their opposition to the Divine Messengers the disbelievers always take the same course and thus form one community. All through the ages they have opposed the Divine Prophets and differed with them. See {255}.
1248A
The reference is to 'My Mercy encompasses all things' (7:157).
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ فَٱخْتُلِفَ فِيهِ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِى شَكٍّ مِّنْهُ مُرِيبٍ
41:46.
So serious was the guilt of men that if there had not been a decree preordained that mankind had been created for spiritual progress and that eventually they would become the object of Divine mercy (7:157; 11:120; 51:57), they would have been destroyed long ago.
41:46.
Commentary:
Towards the end of the Surah the Quran reverts to the theme with which it began and declares that God continued to send down His word in the ages so that people might benefit by it but they always failed to do so. God gave a book to Moses and that book spoke of another book (i.e. the Quran) which was to be revealed later, but people raised doubts about it and did not pause to think that their attitude would produce grave results.
The words, Surely the matter would have been decided between them long before, mean that so serious was their guilt that if there had not been a decree pre-ordained, that mankind had been created for spiritual progress by becoming the object of Divine mercy (7:157; 11:120; 51:57), they would have long been destroyed.
a
41:46.
628
人们的罪过是如此地深重, 因此, 如果没有一种命令预先告诉他们: 人类是为了精神进步而被创造出来, 但最终他们将成为安拉仁慈的对象 (7:157; 11:120; 51:57) 的话, 那么, 他们早已被毁灭了。
a
41:46.
1491
Commentary:
Towards the end of the Surah the Quran reverts to the theme with which it began and declares that God continued to send down His word in the ages so that people might benefit by it but they always failed to do so. God gave a book to Moses and that book spoke of another book (i.e. the Quran) which was to be revealed later, but people raised doubts about it and did not pause to think that their attitude would produce grave results.
The words, Surely the matter would have been decided between them long before, mean that so serious was their guilt that if there had not been a decree pre-ordained, that mankind had been created for spiritual progress by becoming the object of Divine mercy (7:157; 11:120; 51:57), they would have long been destroyed.
a
41:46.
1352
So serious was the guilt of men that if there had not been a decree preordained that mankind had been created for spiritual progress and that eventually they would become the object of Divine mercy (7:157; 11:120; 51:57), they would have been destroyed long ago.
قُلْ مَن رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ قُلِ ٱللَّهُ ۚ قُلْ أَفَٱتَّخَذْتُم مِّن دُونِهِۦٓ أَوْلِيَآءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ أَمْ هَلْ تَسْتَوِى ٱلظُّلُمَٰتُ وَٱلنُّورُ ۗ أَمْ جَعَلُوا۟ لِلَّهِ شُرَكَآءَ خَلَقُوا۟ كَخَلْقِهِۦ فَتَشَٰبَهَ ٱلْخَلْقُ عَلَيْهِمْ ۚ قُلِ ٱللَّهُ خَٰلِقُ كُلِّ شَىْءٍ وَهُوَ ٱلْوَٰحِدُ ٱلْقَهَّٰرُ
23:87.
25:4.
11:25; 35:20.
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
23:87.
25:4.
11:25; 35:20.
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
23:87.
25:4.
11:25; 35:20.
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
c
23:87.
d
25:4.
e
11:25; 35:20.
638
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
a
23:87.
b
25:4.
c
11:25; 35:20.
1628
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
b
23:87.
c
25:4.
d
11:25; 35:20.
1432
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).