یُفۡسِدُ
Appears 5 times in Quran
Derived Words (3)
Words derived from the stem "یُفۡسِدُ".
- to create disorder
- acted corruptly
- create disorder
- who made mischief
- and act corruptly
- and create disorder
Occurrences in Quran
Found 5 verses containing "یُفۡسِدُ".
اَلَّذِیۡنَ یَنۡقُضُوۡنَ عَہۡدَ اللّٰہِ مِنۡۢ بَعۡدِ مِیۡثٰقِہٖ وَیَقۡطَعُوۡنَ مَاۤ اَمَرَ اللّٰہُ بِہٖۤ اَنۡ یُّوۡصَلَ وَیُفۡسِدُوۡنَ فِی الۡاَرۡضِ ۚ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
2:101; 4:156; 5:14; 13:26.
2:101; 4:156; 5:14; 13:26.
2:101; 4:156; 5:14; 13:26.
Important Words:
میثاق (having established it) is derived from وثق which means, it became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly (Aqrab).
الخاسرون (losers) which is the plural of خاسر is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished. Thus خاسر means one who loses or suffers a loss, or one who goes astray (Lane). See also 6:13.
Commentary:
This verse gives some characteristics of فاسقین (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.
Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses:
(a) And when thy Lord brings forth from Adam’s children—out of their loins—their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord?' they say, 'Yea, we do bear witness.' This He does lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7:173).
(b) And remember the time when Allah took a covenant from the people through the Prophets, saying: 'Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him.' And He said: 'Do you agree, and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree'; He said, 'Then bear witness and I am with you among the witnesses' (3:82).
Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.
Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.
d
2:101; 4:156; 5:14; 13:26.
a
2:101; 4:156; 5:14; 13:26.
34
Important Words:
میثاق (having established it) is derived from وثق which means, it became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly (Aqrab).
الخاسرون (losers) which is the plural of خاسر is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished. Thus خاسر means one who loses or suffers a loss, or one who goes astray (Lane). See also 6:13.
Commentary:
This verse gives some characteristics of فاسقین (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.
Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses:
(a) And when thy Lord brings forth from Adam’s children—out of their loins—their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord?' they say, 'Yea, we do bear witness.' This He does lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7:173).
(b) And remember the time when Allah took a covenant from the people through the Prophets, saying: 'Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him.' And He said: 'Do you agree, and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree'; He said, 'Then bear witness and I am with you among the witnesses' (3:82).
Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.
Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.
d
2:101; 4:156; 5:14; 13:26.
وَقَالَ الۡمَلَاُ مِنۡ قَوۡمِ فِرۡعَوۡنَ اَتَذَرُ مُوۡسٰی وَقَوۡمَہٗ لِیُفۡسِدُوۡا فِی الۡاَرۡضِ وَیَذَرَکَ وَاٰلِہَتَکَ ۚ قَالَ سَنُقَتِّلُ اَبۡنَآءَہُمۡ وَنَسۡتَحۡیٖ نِسَآءَہُمۡ وَاِنَّا فَوۡقَہُمۡ قٰہِرُوۡنَ
2:50; 7:142; 14:7; 28:5.
2:50; 7:142; 14:7; 28:5.
It were the chiefs themselves who had counselled Pharaoh to give respite to Moses and his brother (7:112); but now the same chiefs blame him for the time he had given to Moses and Aaron in accordance with their own advice. This is how those who meet with disgrace and humiliation become morally degraded.
Pharaoh himself was worshipped as a god by his people (28:39) and he in turn worshipped other deities. Hence the chiefs accused Moses and Aaron of having denounced the worship of Pharaoh and his gods.
The word Nuqattilu is in the intensified form and expresses the sense of ruthlessness and a slow and gradual process of killing.
2:50; 7:142; 14:7; 28:5.
Important Words:
قاھرون (dominant). For the full meaning of this word see 6:19.
Commentary:
It was the chiefs themselves who had counselled Pharaoh to give respite to Moses and his brother (7:112); but now the same chiefs blamed him for the delay he had allowed Moses and Aaron in accordance with their own advice. This is how a deterioration takes place in the morals of those who meet with disgrace and humiliation.
Pharaoh himself was worshipped as a god by his people (28:39) and he in turn worshipped other deities. Hence, the chief men accused Moses and Aaron of having denounced the worship of Pharaoh and his gods.
The verb نقتل (we will ruthlessly slay) is in the intensified form and expresses the sense of ruthlessness and a slow and gradual process.
This expression is thus intended to signify the hardship and privations which Pharaoh inflicted on the Israelites and by means of which he sought to bring about their gradual but sure and ruthless destruction. The Quran, therefore, cannot be accused of anachronism on the ground that Pharaoh did not slay the children of the Israelites after Moses went to him as a Messenger of God, for it is an authentic fact of history that both before and after Moses went to Pharaoh with his message, the latter had put into execution schemes against the Israelites with a view to bringing about their gradual but inevitable ruin. This is the reason why the Israelites said to Moses and Aaron, "Ye have made our savour to be abhorred in the eyes of Pharaoh and in the eyes of his servants, to put a sword in their hand to slay us" (Exod. 5:21). Reference to this is to be found in 7:130. Moreover, the verse does not say that Pharaoh actually caused the Israelite children to be slain on this occasion. It only mentions a threat and not an accomplished fact.
b
2:50; 7:142; 14:7; 28:5.
a
2:50; 7:142; 14:7; 28:5.
1017
Important Words:
قاھرون (dominant). For the full meaning of this word see 6:19.
Commentary:
It was the chiefs themselves who had counselled Pharaoh to give respite to Moses and his brother (7:112); but now the same chiefs blamed him for the delay he had allowed Moses and Aaron in accordance with their own advice. This is how a deterioration takes place in the morals of those who meet with disgrace and humiliation.
Pharaoh himself was worshipped as a god by his people (28:39) and he in turn worshipped other deities. Hence, the chief men accused Moses and Aaron of having denounced the worship of Pharaoh and his gods.
The verb نقتل (we will ruthlessly slay) is in the intensified form and expresses the sense of ruthlessness and a slow and gradual process.
This expression is thus intended to signify the hardship and privations which Pharaoh inflicted on the Israelites and by means of which he sought to bring about their gradual but sure and ruthless destruction. The Quran, therefore, cannot be accused of anachronism on the ground that Pharaoh did not slay the children of the Israelites after Moses went to him as a Messenger of God, for it is an authentic fact of history that both before and after Moses went to Pharaoh with his message, the latter had put into execution schemes against the Israelites with a view to bringing about their gradual but inevitable ruin. This is the reason why the Israelites said to Moses and Aaron, "Ye have made our savour to be abhorred in the eyes of Pharaoh and in the eyes of his servants, to put a sword in their hand to slay us" (Exod. 5:21). Reference to this is to be found in 7:130. Moreover, the verse does not say that Pharaoh actually caused the Israelite children to be slain on this occasion. It only mentions a threat and not an accomplished fact.
a
2:50; 7:142; 14:7; 28:5.
1034
It were the chiefs themselves who had counselled Pharaoh to give respite to Moses and his brother (7:112); but now the same chiefs blame him for the time he had given to Moses and Aaron in accordance with their own advice. This is how those who meet with disgrace and humiliation become morally degraded.
1035
Pharaoh himself was worshipped as a god by his people (28:39) and he in turn worshipped other deities. Hence the chiefs accused Moses and Aaron of having denounced the worship of Pharaoh and his gods.
1036
The word Nuqattilu is in the intensified form and expresses the sense of ruthlessness and a slow and gradual process of killing.
اَلَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ زِدۡنٰہُمۡ عَذَابًا فَوۡقَ الۡعَذَابِ بِمَا کَانُوۡا یُفۡسِدُوۡنَ
7:46; 11:20; 14:4.
7:46; 11:20; 14:4.
7:46; 11:20; 14:4.
Commentary:
The verse mentions two classes of disbelievers; (1) those who are themselves misguided and (2) those who mislead others also. The latter class of disbelievers will have double punishment in the next life. The irony of it lies in the fact that the clever people who deceived their simple-minded followers into believing that they would be responsible for their salvation will find their own punishment to be double the punishment of their credulous followers for whose salvation they proudly said they would be responsible.
f
7:46; 11:20; 14:4.
b
7:46; 11:20; 14:4.
1889
Commentary:
The verse mentions two classes of disbelievers; (1) those who are themselves misguided and (2) those who mislead others also. The latter class of disbelievers will have double punishment in the next life. The irony of it lies in the fact that the clever people who deceived their simple-minded followers into believing that they would be responsible for their salvation will find their own punishment to be double the punishment of their credulous followers for whose salvation they proudly said they would be responsible.
e
7:46; 11:20; 14:4.
وَالَّذِیۡنَ یَنۡقُضُوۡنَ عَہۡدَ اللّٰہِ مِنۡۢ بَعۡدِ مِیۡثٰقِہٖ وَیَقۡطَعُوۡنَ مَاۤ اَمَرَ اللّٰہُ بِہٖۤ اَنۡ یُّوۡصَلَ وَیُفۡسِدُوۡنَ فِی الۡاَرۡضِ ۙ اُولٰٓئِکَ لَہُمُ اللَّعۡنَۃُ وَلَہُمۡ سُوۡٓءُ الدَّارِ
2:28.
2:28.
2:28.
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
a
2:28.
a
2:28.
1637
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
d
2:28.
اَلَّذِیۡنَ یُفۡسِدُوۡنَ فِی الۡاَرۡضِ وَلَا یُصۡلِحُوۡنَ
27:49.
27:49.
27:49.
c
27:49.
b
27:49.
b
27:49.