بِغَيْرِ ٱلْحَقِّ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "بِغَيْرِ ٱلْحَقِّ".
وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ۚ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّۦنَ بِغَيْرِ ٱلْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
قَتْل (Qatl) 这词除了它的主要意义为实际杀死之外, 还有企图或打算杀死; 拷打; 诅咒; 与之无关以及抵销事物的坏影响; 而词语 يَقْتُلُوْنَ النَّبِيّٖنَ (yaqtulunan-Nabiyyin) 并不含意为古以色列人实际上杀害了那些先知, 因为直到穆撒那时期, 并不知道有先知曾被他们杀害。事实上, 穆撒是第一位先知被送往作为民族的古以色列人那里去的。这些话只有他和他的兄弟哈融 (哈伦) 用得上, 但很明显他们没有被古以色列人杀死, 尽管他们有时候曾一心想把他们俩兄弟杀死 («出埃及记»17:4)。因此 قَتْل (Qatl) 这词在本节经文中不能解释为 “真正杀死”。它只能含意为他们极端反对先知, 如果他们能够的话, 他们想把他们俩兄弟杀死。请参考3:22和40:29。
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
Having lived for a long time in bondage and in a state of dependence, the Israelites had become cowardly and indolent. So God intended them to stay in the desert for some time and to live on game and wild herbs in order that they might shed their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or, having understood it, failed to appreciate it and foolishly insisted upon living in a town. God wanted to prepare them for rule over the Promised Land but those unfortunate people hungered after husbandry. So they were told to go down to a town where they would get the desired things.
The word Qatl besides its primary sense of actual killing means, to attempt or intend to kill; to beat; to curse; to have nothing to do with, and to neutralise the blighting influence of a thing; and the expression Yaqtulunan- Nabiyyin does not signify that the Israelites actually slew the Prophets, because, up to the time of Moses no Prophet is known to have been slain by them. As a matter of fact, Moses was the first Prophet who was sent to the Israelites as a nation. He and his brother, Aaron, are the only persons to whom these words can be applied, but obviously they were not killed by the Israelites, although they were sometimes bent upon killing them (Exod. 17: 4). Hence, the word Qatl in the verse cannot possibly mean "actual killing." It only means that they severely opposed the Prophets and would have killed them if they could. See also 3:22 & 40:29.
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
Important Words:
فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).
مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).
یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)
Commentary:
In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.
God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.
The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.
The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).
The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.
It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
57
قَتْل (Qatl) 这词除了它的主要意义为实际杀死之外, 还有企图或打算杀死; 拷打; 诅咒; 与之无关以及抵销事物的坏影响; 而词语 يَقْتُلُوْنَ النَّبِيّٖنَ (yaqtulunan-Nabiyyin) 并不含意为古以色列人实际上杀害了那些先知, 因为直到穆撒那时期, 并不知道有先知曾被他们杀害。事实上, 穆撒是第一位先知被送往作为民族的古以色列人那里去的。这些话只有他和他的兄弟哈融 (哈伦) 用得上, 但很明显他们没有被古以色列人杀死, 尽管他们有时候曾一心想把他们俩兄弟杀死 («出埃及记»17:4)。因此 قَتْل (Qatl) 这词在本节经文中不能解释为 “真正杀死”。它只能含意为他们极端反对先知, 如果他们能够的话, 他们想把他们俩兄弟杀死。请参考3:22和40:29。
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
68
Important Words:
فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).
مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).
یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)
Commentary:
In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.
God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.
The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.
The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).
The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.
It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
102
Having lived for a long time in bondage and in a state of dependence, the Israelites had become cowardly and indolent. So God intended them to stay in the desert for some time and to live on game and wild herbs in order that they might shed their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or, having understood it, failed to appreciate it and foolishly insisted upon living in a town. God wanted to prepare them for rule over the Promised Land but those unfortunate people hungered after husbandry. So they were told to go down to a town where they would get the desired things.
103
The word Qatl besides its primary sense of actual killing means, to attempt or intend to kill; to beat; to curse; to have nothing to do with, and to neutralise the blighting influence of a thing; and the expression Yaqtulunan- Nabiyyin does not signify that the Israelites actually slew the Prophets, because, up to the time of Moses no Prophet is known to have been slain by them. As a matter of fact, Moses was the first Prophet who was sent to the Israelites as a nation. He and his brother, Aaron, are the only persons to whom these words can be applied, but obviously they were not killed by the Israelites, although they were sometimes bent upon killing them (Exod. 17: 4). Hence, the word Qatl in the verse cannot possibly mean "actual killing." It only means that they severely opposed the Prophets and would have killed them if they could. See also 3:22 & 40:29.
سَأَصْرِفُ عَنْ ءَايَٰتِىَ ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا وَإِن يَرَوْا۟ سَبِيلَ ٱلرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا۟ سَبِيلَ ٱلْغَىِّ يَتَّخِذُوهُ سَبِيلًا ۚ ذَٰلِكَ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَكَانُوا۟ عَنْهَا غَٰفِلِينَ
6:26.
6:26.
6:26.
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
a
6:26.
a
6:26.
1036
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
b
6:26.
قُلْ إِنَّمَا حَرَّمَ رَبِّىَ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَٱلْإِثْمَ وَٱلْبَغْىَ بِغَيْرِ ٱلْحَقِّ وَأَن تُشْرِكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
عربی کا محاورہ ہے ’’ان میں سے ظاہر ہوں یا چھپے‘‘ لیکن اردو میں کہتے ہیں ’’خواہ ظاہر ہوں یا چھپے‘‘ ہم نے اردو محاورہ کے مطابق ترجمہ کیا ہے۔ کیونکہ دونوں کا مفہوم ایک ہے۔
6:152.
3:152; 7:72; 22:72.
Commentary:
The verse draws our attention to the purity of Divine teachings by pointing out that all evil things are forbidden by Islam. But at the same time it reminds the reader that there are certain things the evil of which is generally hidden from men. These, too, are forbidden and most of them have been mentioned by the Holy Prophet.
The verse next proceeds to explain what it means by فواحش (foul deeds). It divides them into three classes: (1) اثم (the sin of disobedience or of falling short in the performance of a duty), and بغی (transgression, i.e. exceeding the proper bounds); (2) شرك (associating with God that for which He has sent down no authority). The فواحش (foul deeds) of this class mean idolatrous beliefs and polytheistic ideals. (3) "That you say against Allah what you do not know." By the فواحش of this class are meant the false and evil words we utter. Thus we are enjoined to be pure not only in thought but also in word and deed.
a
3:152; 7:72; 22:72.
f
6:152.
1
عربی کا محاورہ ہے ’’ان میں سے ظاہر ہوں یا چھپے‘‘ لیکن اردو میں کہتے ہیں ’’خواہ ظاہر ہوں یا چھپے‘‘ ہم نے اردو محاورہ کے مطابق ترجمہ کیا ہے۔ کیونکہ دونوں کا مفہوم ایک ہے۔
b
6:152.
c
3:152; 7:72; 22:72.
934
Commentary:
The verse draws our attention to the purity of Divine teachings by pointing out that all evil things are forbidden by Islam. But at the same time it reminds the reader that there are certain things the evil of which is generally hidden from men. These, too, are forbidden and most of them have been mentioned by the Holy Prophet.
The verse next proceeds to explain what it means by فواحش (foul deeds). It divides them into three classes: (1) اثم (the sin of disobedience or of falling short in the performance of a duty), and بغی (transgression, i.e. exceeding the proper bounds); (2) شرك (associating with God that for which He has sent down no authority). The فواحش (foul deeds) of this class mean idolatrous beliefs and polytheistic ideals. (3) "That you say against Allah what you do not know." By the فواحش of this class are meant the false and evil words we utter. Thus we are enjoined to be pure not only in thought but also in word and deed.
b
6:152.
c
3:152; 7:72; 22:72.
فَلَمَّآ أَنجَىٰهُمْ إِذَا هُمْ يَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ ۗ يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰٓ أَنفُسِكُم ۖ مَّتَٰعَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
17:68; 31:33.
35:44.
17:68; 31:33.
35:44.
Commentary:
As stated in the preceding verse, disbelievers temporarily mend their ways when they are seized with punishment but, as the present verse points out, they revert to the paths of transgression and iniquity when the punishment passes away, forgetting that their acts of transgression will only tell against themselves. The words, your excesses are only against your own selves, point out that the Law is not a curse but a mercy of God, sent down for the well-being of mankind. Therefore, he who defies or infringes the Law, only harms himself.
The words, Have the enjoyment of the present life, are intended to signify that even the rejecters of truth may have temporary benefits and may even "enjoy" their state of rejection just as a diseased person temporarily enjoys the things forbidden him. But the result is always disastrous.
a
35:44.
e
17:68; 31:33.
a
17:68; 31:33.
b
35:44.
1299
Commentary:
As stated in the preceding verse, disbelievers temporarily mend their ways when they are seized with punishment but, as the present verse points out, they revert to the paths of transgression and iniquity when the punishment passes away, forgetting that their acts of transgression will only tell against themselves. The words, your excesses are only against your own selves, point out that the Law is not a curse but a mercy of God, sent down for the well-being of mankind. Therefore, he who defies or infringes the Law, only harms himself.
The words, Have the enjoyment of the present life, are intended to signify that even the rejecters of truth may have temporary benefits and may even "enjoy" their state of rejection just as a diseased person temporarily enjoys the things forbidden him. But the result is always disastrous.
a
17:68; 31:33.
b
35:44.
وَٱسْتَكْبَرَ هُوَ وَجُنُودُهُۥ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَظَنُّوٓا۟ أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ
7:134.
7:134.
7:134.
e
7:134.
a
7:134.
d
7:134.
ذَٰلِكُم بِمَا كُنتُمْ تَفْرَحُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَبِمَا كُنتُمْ تَمْرَحُونَ
فَأَمَّا عَادٌ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَقَالُوا۟ مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً ۖ وَكَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
3568
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَظْلِمُونَ ٱلنَّاسَ وَيَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ ۚ أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌ
10:24.
Commentary:
This verse further elaborates the theme of the previous two verses and purports to say that it is not those who claim recompense for the injury done to them who are to blame; on the contrary, the blame lies on those who go about trampling underfoot the rights of other people and creating mischief and disorder in the land. They will and must be punished.
a
10:24.
3632
Commentary:
This verse further elaborates the theme of the previous two verses and purports to say that it is not those who claim recompense for the injury done to them who are to blame; on the contrary, the blame lies on those who go about trampling underfoot the rights of other people and creating mischief and disorder in the land. They will and must be punished.
وَيَوْمَ يُعْرَضُ ٱلَّذِينَ كَفَرُوا۟ عَلَى ٱلنَّارِ أَذْهَبْتُمْ طَيِّبَٰتِكُمْ فِى حَيَاتِكُمُ ٱلدُّنْيَا وَٱسْتَمْتَعْتُم بِهَا فَٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ
6:94.
6:94.
When confronted with the consequences of their evil deeds the disbelievers will be told on the day of Reckoning that as they had fully exploited and drained to the dregs the material gifts that God had bestowed upon them and had used them not in the service of good causes but to further their own sordid ends, they should now be prepared to suffer disgrace and ignominy as a fit requital for their misdeeds.
6:94.
Commentary:
When confronted with the consequences of their evil deeds, the disbelievers will be told on the Day of Reckoning that as they had fully exploited and drained to dregs the material gifts that God had bestowed upon them and had used them not in the service of good causes but to further their own sordid ends, they should be prepared to suffer disgrace and ignominy as a fit requital for their misdeeds.
b
6:94.
a
6:94.
3774
Commentary:
When confronted with the consequences of their evil deeds, the disbelievers will be told on the Day of Reckoning that as they had fully exploited and drained to dregs the material gifts that God had bestowed upon them and had used them not in the service of good causes but to further their own sordid ends, they should be prepared to suffer disgrace and ignominy as a fit requital for their misdeeds.
c
6:94.
2728
When confronted with the consequences of their evil deeds the disbelievers will be told on the day of Reckoning that as they had fully exploited and drained to the dregs the material gifts that God had bestowed upon them and had used them not in the service of good causes but to further their own sordid ends, they should now be prepared to suffer disgrace and ignominy as a fit requital for their misdeeds.