يَقْطَعَ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "يَقْطَعَ".
- and to cut off
- that He might cut off
Occurrences in Quran
Found 2 verses containing "يَقْطَعَ".
لِيَقْطَعَ طَرَفًا مِّنَ ٱلَّذِينَ كَفَرُوٓا۟ أَوْ يَكْبِتَهُمْ فَيَنقَلِبُوا۟ خَآئِبِينَ
When the Holy Prophet learnt that the Meccans were contemplating an immediate attack on Medina, he marched against them. The Meccans fled in disgrace and abasement.
Important Words:
یکبت (abase) is derived from کبت. They say کبته i.e. (1) he overthrew or prostrated him; (2) he humbled or abased him; (3) he turned him away; (4) he turned him back with his fury; (5) he destroyed him or caused him to perish (Aqrab).
Commentary:
The words, or abase them, mean that if the disbelievers attacked the Muslims, they would be punished and a part of them killed, and if they did not attack the Muslims, they would retreat in abasement and disgrace. Actually, it was the lesser of the two alternatives that came to pass; for when the Holy Prophet, learning that the Meccans were contemplating an immediate attack on Medina, marched out with his followers, the Meccans fled in disgrace and abasement (see note on 3:126).
The verse also shows that God sometimes makes conditional prophecies, i.e. He predicts two alternative events of which only one is to occur, according as circumstances demand. In the present case, God knew that only the latter alternative would come to pass, yet He did not foretell it definitely. The coming of the angels, it may be noted further, was meant as a guarantee of the punishment or disgrace of the enemy, as the case might be.
412
Important Words:
یکبت (abase) is derived from کبت. They say کبته i.e. (1) he overthrew or prostrated him; (2) he humbled or abased him; (3) he turned him away; (4) he turned him back with his fury; (5) he destroyed him or caused him to perish (Aqrab).
Commentary:
The words, or abase them, mean that if the disbelievers attacked the Muslims, they would be punished and a part of them killed, and if they did not attack the Muslims, they would retreat in abasement and disgrace. Actually, it was the lesser of the two alternatives that came to pass; for when the Holy Prophet, learning that the Meccans were contemplating an immediate attack on Medina, marched out with his followers, the Meccans fled in disgrace and abasement (see note on 3:126).
The verse also shows that God sometimes makes conditional prophecies, i.e. He predicts two alternative events of which only one is to occur, according as circumstances demand. In the present case, God knew that only the latter alternative would come to pass, yet He did not foretell it definitely. The coming of the angels, it may be noted further, was meant as a guarantee of the punishment or disgrace of the enemy, as the case might be.
475
When the Holy Prophet learnt that the Meccans were contemplating an immediate attack on Medina, he marched against them. The Meccans fled in disgrace and abasement.
وَإِذْ يَعِدُكُمُ ٱللَّهُ إِحْدَى ٱلطَّآئِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ ٱلشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلْحَقَّ بِكَلِمَٰتِهِۦ وَيَقْطَعَ دَابِرَ ٱلْكَٰفِرِينَ
8:43.
The "two parties" refer to (1) the well-equipped Meccan army that had come fully prepared to fight the Muslims, and (2) the Meccan caravan which was returning from the north and proceeding to Mecca and was lightly armed.
The Muslims naturally wanted to meet the caravan which was lightly armed but God’s design was to bring about an encounter with the fully equipped Meccan army. His object in doing so was to establish the Truth by His words and to cut off the root of the disbelievers. See also 3:14 and 8:42-45.
Important Words:
الشوکة (sting) is derived from شاك. They say شاکنی الشوك i.e. the thorn hurt or wounded me or it pierced my body. الشوکة is both the noun-infinitive from شاك and the singular of الشوك (thorns, spines, etc.). الشوکة means, thorn; sting; point of a spear, etc.; any weapon or weapons; sharpness of weapons; strength or might or vehemence thereof in war and fighting (Lane & Aqrab).
Commentary:
The "two parties" mentioned in the verse refer to (1) the Meccan army that had come forth to fight the Muslims, and (2) the Meccan caravan that was returning from the north and proceeding home. The former, besides being much larger in number, was heavily armed and very well-equipped; while the caravan was only lightly armed. Both belonged to Mecca and were equally hostile to Islam.
The verse signifies that as Allah had already made a promise to the Holy Prophet that He would give victory to Muslims over one of the two Meccan parties, viz. the caravan or the army, so against all hope He granted them victory in fulfilment of His promise. This shows that while yet at Medina, the Holy Prophet had been informed by God of the possible attack by the Meccan army, for without this Allah could not refer to "one of the two parties," but that the Holy Prophet kept the matter secret. The words, thy Lord Who rightfully brought thee forth from thy house, while a party of the believers were averse (8:6 above), also show that at Medina the Holy Prophet had undoubtedly received Divine revelation informing him of the coming attack by the enemy and that it was God Who had ordered the Holy Prophet to come forth. The above-quoted words also hint that the Holy Prophet kept this information secret, revealing it to only a few of his chosen comrades.
The words غیر ذات الشوکة (without sting) imply that the Muslims wanted to meet the party that was without sting, (i.e. the caravan) which they could easily overcome but that God desired to bring about an encounter with the army which could not be easily conquered, and His object in doing so was to establish the truth by His words and to cut off the root of the disbelievers, so that the prophecies with regard to the destruction of the enemy might be fulfilled that day, and their fulfilment against all hope might become the means of establishing the truth of Islam. For a more detailed account of the Battle of Badr see notes on 3:14 & 8:42-45.
a
8:43.
534
这 “两伙人” 指的是: (1) 充份准备对穆斯林作战而已经来到的装备精良的麦加军队, 以及 (2) 轻武装、从北方回来向麦加行进的麦加商队。
535
穆斯林自然想要去迎战轻装的商队, 但是安拉的计划是对装备精良的麦加军队作战。他这样做的目的是以他的律令来证实真理并根绝不信的人。请看3:14和8:42-45。
a
8:43.1098
Important Words:
الشوکة (sting) is derived from شاك. They say شاکنی الشوك i.e. the thorn hurt or wounded me or it pierced my body. الشوکة is both the noun-infinitive from شاك and the singular of الشوك (thorns, spines, etc.). الشوکة means, thorn; sting; point of a spear, etc.; any weapon or weapons; sharpness of weapons; strength or might or vehemence thereof in war and fighting (Lane & Aqrab).
Commentary:
The "two parties" mentioned in the verse refer to (1) the Meccan army that had come forth to fight the Muslims, and (2) the Meccan caravan that was returning from the north and proceeding home. The former, besides being much larger in number, was heavily armed and very well-equipped; while the caravan was only lightly armed. Both belonged to Mecca and were equally hostile to Islam.
The verse signifies that as Allah had already made a promise to the Holy Prophet that He would give victory to Muslims over one of the two Meccan parties, viz. the caravan or the army, so against all hope He granted them victory in fulfilment of His promise. This shows that while yet at Medina, the Holy Prophet had been informed by God of the possible attack by the Meccan army, for without this Allah could not refer to "one of the two parties," but that the Holy Prophet kept the matter secret. The words, thy Lord Who rightfully brought thee forth from thy house, while a party of the believers were averse (8:6 above), also show that at Medina the Holy Prophet had undoubtedly received Divine revelation informing him of the coming attack by the enemy and that it was God Who had ordered the Holy Prophet to come forth. The above-quoted words also hint that the Holy Prophet kept this information secret, revealing it to only a few of his chosen comrades.
The words غیر ذات الشوکة (without sting) imply that the Muslims wanted to meet the party that was without sting, (i.e. the caravan) which they could easily overcome but that God desired to bring about an encounter with the army which could not be easily conquered, and His object in doing so was to establish the truth by His words and to cut off the root of the disbelievers, so that the prophecies with regard to the destruction of the enemy might be fulfilled that day, and their fulfilment against all hope might become the means of establishing the truth of Islam. For a more detailed account of the Battle of Badr see notes on 3:14 & 8:42-45.
a
8:43.
1097
The "two parties" refer to (1) the well-equipped Meccan army that had come fully prepared to fight the Muslims, and (2) the Meccan caravan which was returning from the north and proceeding to Mecca and was lightly armed.
1098
The Muslims naturally wanted to meet the caravan which was lightly armed but God’s design was to bring about an encounter with the fully equipped Meccan army. His object in doing so was to establish the Truth by His words and to cut off the root of the disbelievers. See also 3:14 and 8:42-45.