وَعۡدًا
Appears 7 times in Quran
Derived Words (2)
Words derived from the stem "وَعۡدًا".
- a goodly promise
- a gracious promise
- a promise
- a warning
Occurrences in Quran
Found 7 verses containing "وَعۡدًا".
۞ اِنَّ اللّٰہَ اشۡتَرٰی مِنَ الۡمُؤۡمِنِیۡنَ اَنۡفُسَہُمۡ وَاَمۡوٰلَہُمۡ بِاَنَّ لَہُمُ الۡجَنَّۃَ ۚ یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ فَیَقۡتُلُوۡنَ وَیُقۡتَلُوۡنَ ۖ وَعۡدًا عَلَیۡہِ حَقًّا فِی التَّوۡرٰٮۃِ وَالۡاِنۡجِیۡلِ وَالۡقُرۡاٰنِ ۚ وَمَنۡ اَوۡفٰی بِعَہۡدِہٖ مِنَ اللّٰہِ ۚ فَاسۡتَبۡشِرُوۡا بِبَیۡعِکُمُ الَّذِیۡ بَایَعۡتُمۡ بِہٖ ۚ وَذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ
یعنی خداتعالیٰ پر۔
4:75; 61:11-12.
3:196; 61:5.
Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29).
4:75; 61:11-12.
3:196; 61:5.
Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.
a
4:75; 61:11-12.
b
3:196; 61:5.
1
یعنی خداتعالیٰ پر۔
a
4:75; 61:11-12.
b
3:196; 61:5.
1260
Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.
a
4:75; 61:11-12.
b
3:196; 61:5.
1219
Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29).
وَاَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ ۙ لَا یَبۡعَثُ اللّٰہُ مَنۡ یَّمُوۡتُ ۚ بَلٰی وَعۡدًا عَلَیۡہِ حَقًّا وَّلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
23:38; 45:25.
10:5; 21:105.
Commentary:
This verse mentions another device of the leaders of disbelief to deceive their followers. Seeing the ground giving way from under their feet and their followers wavering, they, in order to reinforce their weak position, resort to affirming repeatedly on solemn oaths that they are in the right. They resort to this device to hearten their vacillating and wavering followers whose faith in them becomes undermined by strong and unanswerable arguments that they hear from their Prophet and believers about the untenability of their views.
d
23:38; 45:25.
e
10:5; 21:105.
b
23:38; 45:25.
c
10:5; 21:105.
1840
Commentary:
This verse mentions another device of the leaders of disbelief to deceive their followers. Seeing the ground giving way from under their feet and their followers wavering, they, in order to reinforce their weak position, resort to affirming repeatedly on solemn oaths that they are in the right. They resort to this device to hearten their vacillating and wavering followers whose faith in them becomes undermined by strong and unanswerable arguments that they hear from their Prophet and believers about the untenability of their views.
b
23:38; 45:25.
c
10:5; 21:105.
فَاِذَا جَآءَ وَعۡدُ اُوۡلٰٮہُمَا بَعَثۡنَا عَلَیۡکُمۡ عِبَادًا لَّنَاۤ اُولِیۡ بَاۡسٍ شَدِیۡدٍ فَجَاسُوۡا خِلٰلَ الدِّیَارِ ۚ وَکَانَ وَعۡدًا مَّفۡعُوۡلًا
以色列人第一次遭受惩罚是在达五德之后, 而第二次是在伊撒之后。从圣经中看到, 犹太人在穆撒之后成为一个很强大的民族, 而在达五德时代他们奠定了一个强大王国的基础并在达五德死后在已有的权力与荣誉中继续繁荣了一个时期。然后这个民族逐渐衰败, 并且大约在公元前733年亚述人征服了撒马利亚并吞并了杰兹里耳 (Jezreel) 以北所有的以色列领土。公元608年, 一支尼科 (Necho) 法老领导下的埃及军队蹂躏了巴勒斯坦, 以色列人就被埃及人统治了。(《犹太百科全書》卷6, 665页)。
然而, 他们这次丧失了暂短的权力以及他们受到的毁灭和凄凉并没有使他们改过自新。他们仍旧继续邪恶的做法和习惯。先知耶里米 (Jeremiah) 警告他们戒掉 (他们的) 恶习, 因为安拉的惩罚即将降临他们, 可是他们根本不听耶里米的多次警告。在巴比伦的尼布加尼撒王杰霍伊金 (Jehoiakim) 统治下第一次入侵巴勒斯坦并掠走了寺里的一些神器, 但城市却免受一次围攻的苦难。公元前597年, 这个城市遭到一次严重的饥荒。然而, 齐德凯 (Zedekiah) 的叛乱引起公元前587年尼布加尼撒王第二次入侵。在一年半的围攻后, 该城被攻占。齐德凯逃出城外但被俘获。他的儿子被杀掉, 他的眼睛被挖去并用锁链困住押往巴比伦。寺院、王宫和城中所有大的建筑物都被烧掉, 大祭司和其他首领都被处死, 俘虏去了许多人 (《犹太百科全書》卷6，665页和卷7, 122页 “耶路撒冷” 项下)。
یہ بنو کدنضر بادشاہِ بابل کے حملہ کا ذکر ہے جس نے فلسطین پر حملہ کرکے صد قیاہ کو شکست دی تھی اور اس کی آنکھیں نکال دی تھیں۔(دیکھو ۲سلاطین باب۲۵)
The first Divine punishment overtook the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses, and in the time of David they laid the foundations of a mighty kingdom which continued to flourish for sometime after his death in its old might and glory. Then it fell a prey to gradual decay and in about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not induce them to mend their ways. They persisted in their old wicked practices. The Prophet Jeremiah warned them to give up their evil ways as the wrath of God was about to overtake them, but they paid no heed to Jeremiah’s warnings. In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his firs
Important Words:
فجاسوا (and they penetrated). جاس means, he sought for or after a thing or news or tidings eagerly and with the utmost of his endeavour. They say جاسھم الاسد i.e. the lion trod upon them, or came into the midst of them and did mischief among them. The Arabs say جسنا خلال دور القوم i.e. We went to and fro or went about amidst the houses of the people. The Quranic expression فجاسوا خلال الدیار means, they went through the midst of the houses and sought for what was in them or they went to and fro among the houses in a sudden attack or they slew you amid your houses (Lane & Aqrab).
Commentary:
The first disaster befell the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses and in the time of David they laid the foundation of a mighty kingdom which continued to flourish for some time after his death in its old might and glory. Then it fell prey to gradual decay and about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not make them mend their ways. They continued in their old wicked practices. The Prophet Jeremiah warned them to give up their iniquities as the wrath of God was about to overtake them. These are Jeremiah’s warnings:
O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee…? For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers (Jeremiah 4:14 & 31).
The Israelites paid no heed to Jeremiah’s warnings. So "the Lord was very angry with them and removed them out of His sight; there was none left but the tribe of Judah only" (2 Kings 17:18). In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his first invasion of Palestine and carried off some of the Temple vessels, but the city was spared the rigours of a siege. In 597 B.C. also, the city was invested and fell victim to a severe famine. The rebellion of Zedekiah, however, caused a second invasion in 587 B. C., and after a siege of a year and a half, the city was taken by storm. King Zedekiah fled from the city but was taken prisoner. His sons were slain and his eyes were put out and he was bound in fetters and carried off to Babylon. The Temple, the King’s palace and all the great buildings in the city were burnt down, the chief priests and other leaders were put to death and many people were carried off in captivity (Jew. Enc., vol. 6, p. 665 & vol. 7, p. 122 under Jerusalem).
Thus was fulfilled the promise about the first of the two warnings held out to the Israelites by Moses to which the present verse refers. The following passages of the Bible contain Moses’ warnings to the Jews:
"But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee…The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: and he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he hath destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustest, throughout all thy lands: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thy own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee…And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to naught; and yet ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. (Deut. 28:15; 49-53; 63-64).
699
以色列人第一次遭受惩罚是在达五德之后, 而第二次是在伊撒之后。从圣经中看到, 犹太人在穆撒之后成为一个很强大的民族, 而在达五德时代他们奠定了一个强大王国的基础并在达五德死后在已有的权力与荣誉中继续繁荣了一个时期。然后这个民族逐渐衰败, 并且大约在公元前733年亚述人征服了撒马利亚并吞并了杰兹里耳 (Jezreel) 以北所有的以色列领土。公元608年, 一支尼科 (Necho) 法老领导下的埃及军队蹂躏了巴勒斯坦, 以色列人就被埃及人统治了。(《犹太百科全書》卷6, 665页)。
然而, 他们这次丧失了暂短的权力以及他们受到的毁灭和凄凉并没有使他们改过自新。他们仍旧继续邪恶的做法和习惯。先知耶里米 (Jeremiah) 警告他们戒掉 (他们的) 恶习, 因为安拉的惩罚即将降临他们, 可是他们根本不听耶里米的多次警告。在巴比伦的尼布加尼撒王杰霍伊金 (Jehoiakim) 统治下第一次入侵巴勒斯坦并掠走了寺里的一些神器, 但城市却免受一次围攻的苦难。公元前597年, 这个城市遭到一次严重的饥荒。然而, 齐德凯 (Zedekiah) 的叛乱引起公元前587年尼布加尼撒王第二次入侵。在一年半的围攻后, 该城被攻占。齐德凯逃出城外但被俘获。他的儿子被杀掉, 他的眼睛被挖去并用锁链困住押往巴比伦。寺院、王宫和城中所有大的建筑物都被烧掉, 大祭司和其他首领都被处死, 俘虏去了许多人 (《犹太百科全書》卷6，665页和卷7, 122页 “耶路撒冷” 项下)。
1
یہ بنو کدنضر بادشاہِ بابل کے حملہ کا ذکر ہے جس نے فلسطین پر حملہ کرکے صد قیاہ کو شکست دی تھی اور اس کی آنکھیں نکال دی تھیں۔(دیکھو ۲سلاطین باب۲۵)
1935
Important Words:
فجاسوا (and they penetrated). جاس means, he sought for or after a thing or news or tidings eagerly and with the utmost of his endeavour. They say جاسھم الاسد i.e. the lion trod upon them, or came into the midst of them and did mischief among them. The Arabs say جسنا خلال دور القوم i.e. We went to and fro or went about amidst the houses of the people. The Quranic expression فجاسوا خلال الدیار means, they went through the midst of the houses and sought for what was in them or they went to and fro among the houses in a sudden attack or they slew you amid your houses (Lane & Aqrab).
Commentary:
The first disaster befell the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses and in the time of David they laid the foundation of a mighty kingdom which continued to flourish for some time after his death in its old might and glory. Then it fell prey to gradual decay and about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not make them mend their ways. They continued in their old wicked practices. The Prophet Jeremiah warned them to give up their iniquities as the wrath of God was about to overtake them. These are Jeremiah’s warnings:
O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee…? For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers (Jeremiah 4:14 & 31).
The Israelites paid no heed to Jeremiah’s warnings. So "the Lord was very angry with them and removed them out of His sight; there was none left but the tribe of Judah only" (2 Kings 17:18). In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his first invasion of Palestine and carried off some of the Temple vessels, but the city was spared the rigours of a siege. In 597 B.C. also, the city was invested and fell victim to a severe famine. The rebellion of Zedekiah, however, caused a second invasion in 587 B. C., and after a siege of a year and a half, the city was taken by storm. King Zedekiah fled from the city but was taken prisoner. His sons were slain and his eyes were put out and he was bound in fetters and carried off to Babylon. The Temple, the King’s palace and all the great buildings in the city were burnt down, the chief priests and other leaders were put to death and many people were carried off in captivity (Jew. Enc., vol. 6, p. 665 & vol. 7, p. 122 under Jerusalem).
Thus was fulfilled the promise about the first of the two warnings held out to the Israelites by Moses to which the present verse refers. The following passages of the Bible contain Moses’ warnings to the Jews:
"But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee…The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: and he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he hath destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustest, throughout all thy lands: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thy own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee…And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to naught; and yet ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. (Deut. 28:15; 49-53; 63-64).
1593
The first Divine punishment overtook the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses, and in the time of David they laid the foundations of a mighty kingdom which continued to flourish for sometime after his death in its old might and glory. Then it fell a prey to gradual decay and in about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not induce them to mend their ways. They persisted in their old wicked practices. The Prophet Jeremiah warned them to give up their evil ways as the wrath of God was about to overtake them, but they paid no heed to Jeremiah’s warnings. In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his firs
یَوۡمَ نَطۡوِی السَّمَآءَ کَطَیِّ السِّجِلِّ لِلۡکُتُبِ ۚ کَمَا بَدَاۡنَاۤ اَوَّلَ خَلۡقٍ نُّعِیۡدُہٗ ۚ وَعۡدًا عَلَیۡنَاۤ ۚ اِنَّا کُنَّا فٰعِلِیۡنَ
39:68.
20:56; 29:20; 30:12.
“把天卷起” 的意思可以是, 伟大的帝国将被消灭, 强大的国家将被摧毁, 而其他的民族将代替它们取得政权。或者是, 通过穆圣, 将产生一次伟大的改革, 旧的天地将被卷起, 代替它的将是一个新创造出来的天地。旧的秩序将消亡, 将出现一种新的和较好的秩序来代替它。这个世界从来没有见到过像穆圣时代那样的一个民族生活会有如此彻底的变革。
“我再创造它” 这句话意示, 穆圣实现的秩序将会受到生于西方无神论和机械论文化对穆斯林生活所产生的追求实利观点所造成的挫折和倒退。但是这种挫折和倒退将是暂短的, 而伊斯兰教将经历一次新的精神复兴而重新获得胜利。
یعنی اس زمانہ کی دنیا تباہ کرکے اور نئی قومیں جنم لیں گی اور زندہ ہوں گی۔ جیسا کہ اس زمانہ میں ظاہر ہے کہ افریقہ جو مجہول براعظم کہلاتا ہے زندہ ہو رہا ہے۔
39:68.
20:56; 29:20; 30:12.
'The rolling up of the heavens' may mean that great empires will be swept away and powerful nations will be destroyed and other peoples will rise to power in their place. Or, the meaning may be that through the Holy Prophet a great transformation will come about and the old heaven will he rolled up and in its place a new heaven and a new earth will be created. The old order will die and in its place a new and better order will come into being. Never had the world witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression, so shall We repeal it, implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life of Muslims created by the godless and mechanistic Western civilisation. But this setback will be temporary and Islam will experience a new spiritual awakening and will again emerge triumphant.
39:68.
20:56; 29:20; 30:12.
Commentary:
The verse purports to say that at that time the great empires will be rolled up like the rolling up of written scrolls by a scribe i.e. they shall be destroyed. But taken in a metaphorical sense it may signify that through the Holy Prophet a complete transformation will come about and the old heaven will be rolled up and in its place a new heaven and a new earth will be created. And so it came to pass. The old order died and with the Holy Prophet a new and better order came into being. Never had heaven witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression نعیدہ (so shall We repeat it) implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life created by the godless and mechanistic Western civilization. But this setback will be temporary and a new spiritual awakening will be brought about by the selfless efforts of a great follower of the Holy Prophet (the Promised Messiah) and his devoted followers, and Islam will again emerge triumphant. The verse may also mean that at the time to which reference has been made in the preceding verses, great empires will be reduced to ashes and powerful nations will be destroyed and other nations will rise to power in their place.
a
39:68.
b
20:56; 29:20; 30:12.
847
“把天卷起” 的意思可以是, 伟大的帝国将被消灭, 强大的国家将被摧毁, 而其他的民族将代替它们取得政权。或者是, 通过穆圣, 将产生一次伟大的改革, 旧的天地将被卷起, 代替它的将是一个新创造出来的天地。旧的秩序将消亡, 将出现一种新的和较好的秩序来代替它。这个世界从来没有见到过像穆圣时代那样的一个民族生活会有如此彻底的变革。
848
“我再创造它” 这句话意示, 穆圣实现的秩序将会受到生于西方无神论和机械论文化对穆斯林生活所产生的追求实利观点所造成的挫折和倒退。但是这种挫折和倒退将是暂短的, 而伊斯兰教将经历一次新的精神复兴而重新获得胜利。
2
یعنی اس زمانہ کی دنیا تباہ کرکے اور نئی قومیں جنم لیں گی اور زندہ ہوں گی۔ جیسا کہ اس زمانہ میں ظاہر ہے کہ افریقہ جو مجہول براعظم کہلاتا ہے زندہ ہو رہا ہے۔
a
39:68.
b
20:56; 29:20; 30:12.
2430
Commentary:
The verse purports to say that at that time the great empires will be rolled up like the rolling up of written scrolls by a scribe i.e. they shall be destroyed. But taken in a metaphorical sense it may signify that through the Holy Prophet a complete transformation will come about and the old heaven will be rolled up and in its place a new heaven and a new earth will be created. And so it came to pass. The old order died and with the Holy Prophet a new and better order came into being. Never had heaven witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression نعیدہ (so shall We repeat it) implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life created by the godless and mechanistic Western civilization. But this setback will be temporary and a new spiritual awakening will be brought about by the selfless efforts of a great follower of the Holy Prophet (the Promised Messiah) and his devoted followers, and Islam will again emerge triumphant. The verse may also mean that at the time to which reference has been made in the preceding verses, great empires will be reduced to ashes and powerful nations will be destroyed and other nations will rise to power in their place.
b
39:68.
c
20:56; 29:20; 30:12.
1923
'The rolling up of the heavens' may mean that great empires will be swept away and powerful nations will be destroyed and other peoples will rise to power in their place. Or, the meaning may be that through the Holy Prophet a great transformation will come about and the old heaven will he rolled up and in its place a new heaven and a new earth will be created. The old order will die and in its place a new and better order will come into being. Never had the world witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
1924
The expression, so shall We repeal it, implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life of Muslims created by the godless and mechanistic Western civilisation. But this setback will be temporary and Islam will experience a new spiritual awakening and will again emerge triumphant.
فَرَجَعَ مُوۡسٰۤی اِلٰی قَوۡمِہٖ غَضۡبٰنَ اَسِفًا ۚ قَالَ یٰقَوۡمِ اَلَمۡ یَعِدۡکُمۡ رَبُّکُمۡ وَعۡدًا حَسَنًا ۚ اَفَطَالَ عَلَیۡکُمُ الۡعَہۡدُ اَمۡ اَرَدتُّمۡ اَنۡ یَّحِلَّ عَلَیۡکُمۡ غَضَبٌ مِّنۡ رَّبِّکُمۡ فَاَخۡلَفۡتُمۡ مَّوۡعِدِیۡ
7:151.
7:151.
7:151.
Commentary:
موعدی (my promise) means, the promise which you made to me, or the promise which God made to you through me.
b
7:151.
b
7:151.
2300
Commentary:
موعدی (my promise) means, the promise which you made to me, or the promise which God made to you through me.
b
7:151.
لَّہُمۡ فِیۡہَا مَا یَشَآءُوۡنَ خٰلِدِیۡنَ ۚ کَانَ عَلٰی رَبِّکَ وَعۡدًا مَّسۡـُٔوۡلًا
41:32.
41:32.
The desires of believers in the next life will become identified with the will of God. So naturally all their desires will be satisfied.
41:32.
Commentary:
The verse means to say that believers will earn "Gardens of Eternity" as a reward for the great sacrifices they would have made for the cause of truth and the life of piety and righteousness they would have led. They will, therefore, have the Gardens of Eternity as a matter of right. No conditions will attach to the promise about these "Gardens".
The words, "they will have therein whatever they desire", signify that the desires of believers will, in the next life, become identified with the will of God. So naturally all their desires will be satisfied. In this world also a believer attains to this high stage when he so merges his will in the Divine will that his will becomes the will of God Himself. In fact, in order to gain Paradise in this world and in the next the believer should attain to the high stage of self-effacement and of being at one with God.
d
41:32.
b
41:32.
2654
Commentary:
The verse means to say that believers will earn "Gardens of Eternity" as a reward for the great sacrifices they would have made for the cause of truth and the life of piety and righteousness they would have led. They will, therefore, have the Gardens of Eternity as a matter of right. No conditions will attach to the promise about these "Gardens".
The words, "they will have therein whatever they desire", signify that the desires of believers will, in the next life, become identified with the will of God. So naturally all their desires will be satisfied. In this world also a believer attains to this high stage when he so merges his will in the Divine will that his will becomes the will of God Himself. In fact, in order to gain Paradise in this world and in the next the believer should attain to the high stage of self-effacement and of being at one with God.
a
41:32.
2071
The desires of believers in the next life will become identified with the will of God. So naturally all their desires will be satisfied.
اَفَمَنۡ وَّعَدۡنٰہُ وَعۡدًا حَسَنًا فَہُوَ لٰقِیۡہِ کَمَنۡ مَّتَّعۡنٰہُ مَتٰعَ الۡحَیٰوۃِ الدُّنۡیَا ثُمَّ ہُوَ یَوۡمَ الۡقِیٰمَۃِ مِنَ الۡمُحۡضَرِیۡنَ
20:132; 26:206-208.
20:132; 26:206-208.
20:132; 26:206-208.
Commentary:
The present verse continues and further develops the theme of its predecessor. It purports to say, "let not those who are given only a temporary enjoyment of the good things of this life deceive themselves into the false notion that the good things will last forever. In their very nature they are temporary but the fact that those who have been provided with material amenities and comforts have defied and flouted God’s Message and rejected His Messenger has lessened their tenure all the more and in addition the disbelievers will be punished in this world and the next."
c
20:132; 26:206-208.
b
20:132; 26:206-208.
2921
Commentary:
The present verse continues and further develops the theme of its predecessor. It purports to say, "let not those who are given only a temporary enjoyment of the good things of this life deceive themselves into the false notion that the good things will last forever. In their very nature they are temporary but the fact that those who have been provided with material amenities and comforts have defied and flouted God’s Message and rejected His Messenger has lessened their tenure all the more and in addition the disbelievers will be punished in this world and the next."
c
20:132; 26:206-208.