تَعۡثَوۡا
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "تَعۡثَوۡا".
۞ وَاِذِ اسۡتَسۡقٰی مُوۡسٰی لِقَوۡمِہٖ فَقُلۡنَا اضۡرِبۡ بِّعَصَاکَ الۡحَجَرَ ۖ فَانۡفَجَرَتۡ مِنۡہُ اثۡنَتَا عَشۡرَۃَ عَیۡنًا ۖ قَدۡ عَلِمَ کُلُّ اُنَاسٍ مَّشۡرَبَہُمۡ ۖ کُلُوۡا وَاشۡرَبُوۡا مِنۡ رِّزۡقِ اللّٰہِ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
7:161.
اِضْرِبْ بِّعَصَاکَ الْحَجَر اس جگہ اَلْحَجَر ہے اور اَلْ کے معنے خاص چیز کے ہوتے ہیں۔ پس آیت کا صحیح ترجمہ یہ نہیں کہ ’’پتھر پر مار‘‘ بلکہ یہ ہے کہ ’’فلاں پتھر پر مار‘‘۔
7:161.
That at present there is no trace of the springs at that spot is nothing to be wondered at, because it is not yet definitely known in what particular region Moses performed his journey. Moreover, it is a matter of common experience that springs sometimes cease to flow and their mouths become closed abruptly in the mountains. The event referred to here occurred thousands of years ago and it is well known that sometimes a spring gushes forth, but soon the flow of water ceases and the spring runs dry. Often springs once flowing become so dry that no trace of them is left. Even as late as the end of the 15th century twelve springs actually flowed at this place. "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs (sic) have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one, who went into those parts in the end of the fifteenth century, tells us expressly that the water issued from twelve places of the
7:161.
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).
الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).
Commentary:
This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.
The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.
If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).
The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.
As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.
d
7:161.
1
اِضْرِبْ بِّعَصَاکَ الْحَجَر اس جگہ اَلْحَجَر ہے اور اَلْ کے معنے خاص چیز کے ہوتے ہیں۔ پس آیت کا صحیح ترجمہ یہ نہیں کہ ’’پتھر پر مار‘‘ بلکہ یہ ہے کہ ’’فلاں پتھر پر مار‘‘۔
b
7:161.
67
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).
الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).
Commentary:
This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.
The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.
If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).
The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.
As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.
b
7:161.
101
That at present there is no trace of the springs at that spot is nothing to be wondered at, because it is not yet definitely known in what particular region Moses performed his journey. Moreover, it is a matter of common experience that springs sometimes cease to flow and their mouths become closed abruptly in the mountains. The event referred to here occurred thousands of years ago and it is well known that sometimes a spring gushes forth, but soon the flow of water ceases and the spring runs dry. Often springs once flowing become so dry that no trace of them is left. Even as late as the end of the 15th century twelve springs actually flowed at this place. "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs (sic) have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one, who went into those parts in the end of the fifteenth century, tells us expressly that the water issued from twelve places of the
وَاِلٰی مَدۡیَنَ اَخَاہُمۡ شُعَیۡبًا فَقَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰہَ وَارۡجُوا الۡیَوۡمَ الۡاٰخِرَ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
7:86; 11:85.
7:86; 11:85.
7:86; 11:85.
g
7:86; 11:85.
c
7:86; 11:85.
b
7:86; 11:85.
وَاذۡکُرُوۡۤا اِذۡ جَعَلَکُمۡ خُلَفَآءَ مِنۡۢ بَعۡدِ عَادٍ وَّبَوَّاَکُمۡ فِی الۡاَرۡضِ تَتَّخِذُوۡنَ مِنۡ سُہُوۡلِہَا قُصُوۡرًا وَّتَنۡحِتُوۡنَ الۡجِبَالَ بُیُوۡتًا ۖ فَاذۡکُرُوۡۤا اٰلَآءَ اللّٰہِ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
عَثَا۔ یَعْثٰی کے معنے بھی فساد کرنے کے ہوتے ہیں اور عربی کا قاعدہ ہے کہ جب اسی لفظ کو جس کا فعل آیا ہو دہرایا جائے تو ایسا تاکید کے لئے ہوتا ہے۔ پس چونکہ لَا تَعْثَوْ کے معنے بھی تھے ’’فساد مت کرو‘‘ اور اس کے بعد مُفْسِدِیْنَ کا لفظ تاکید کے لئے بڑھایا گیا ہے۔ اس آیت کے معنے ہوئے ’’جان بوجھ کر فساد مت کرو‘‘ یعنی اگر یہ کام بے جانے ہوتا تب بھی بُرا ہوتا۔ مگر تم کو تو خدا کے رسول نے متنبہ کر دیا تھا۔ پھر بھی تم باز نہیں آتے۔ اس لئے سزا کے مستحق ہو۔
6:166; 7:70, 130; 10:15.
15:83; 26:150.
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into dwellings, allude to their summer resorts in the hills. The tribe of Thamud were a cultured people––industrious, wealthy and resourceful. Judged by the standards of their time, they led a luxurious and comfortable life, going up to the hills in the hot season and spending their winter in the plains.
6:166; 7:70,130; 10:15.
15:83; 26:150.
Important Words:
بواکم (assigned you an abode). بوا is derived from باء which means, he returned. بواہ منزلا means, he lodged him in an abode. بوأله منزلا means, he prepared for him an abode and assigned or gave him a place therein (Lane).
Commentary:
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into houses, allude to their summer residences in the hills. The tribe of Thamud were a cultured people—industrious, wealthy and resourceful. Judged by the standards of that time, they led a luxurious and comfortable life, going up the hills in the hot season and spending their winters in the plains.
b
6:166; 7:70, 130; 10:15.
c
15:83; 26:150.
1
عَثَا۔ یَعْثٰی کے معنے بھی فساد کرنے کے ہوتے ہیں اور عربی کا قاعدہ ہے کہ جب اسی لفظ کو جس کا فعل آیا ہو دہرایا جائے تو ایسا تاکید کے لئے ہوتا ہے۔ پس چونکہ لَا تَعْثَوْ کے معنے بھی تھے ’’فساد مت کرو‘‘ اور اس کے بعد مُفْسِدِیْنَ کا لفظ تاکید کے لئے بڑھایا گیا ہے۔ اس آیت کے معنے ہوئے ’’جان بوجھ کر فساد مت کرو‘‘ یعنی اگر یہ کام بے جانے ہوتا تب بھی بُرا ہوتا۔ مگر تم کو تو خدا کے رسول نے متنبہ کر دیا تھا۔ پھر بھی تم باز نہیں آتے۔ اس لئے سزا کے مستحق ہو۔
a
6:166; 7:70,130; 10:15.
b
15:83; 26:150.
973
Important Words:
بواکم (assigned you an abode). بوا is derived from باء which means, he returned. بواہ منزلا means, he lodged him in an abode. بوأله منزلا means, he prepared for him an abode and assigned or gave him a place therein (Lane).
Commentary:
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into houses, allude to their summer residences in the hills. The tribe of Thamud were a cultured people—industrious, wealthy and resourceful. Judged by the standards of that time, they led a luxurious and comfortable life, going up the hills in the hot season and spending their winters in the plains.
b
6:166; 7:70, 130; 10:15.
c
15:83; 26:150.
1002
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into dwellings, allude to their summer resorts in the hills. The tribe of Thamud were a cultured people––industrious, wealthy and resourceful. Judged by the standards of their time, they led a luxurious and comfortable life, going up to the hills in the hot season and spending their winter in the plains.
وَیٰقَوۡمِ اَوۡفُوا الۡمِکۡیَالَ وَالۡمِیۡزَانَ بِالۡقِسۡطِ ۖ وَلَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَہُمۡ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
7:86; 26:184.
7:86; 26:184.
f
7:86; 26:184.
a
7:86; 26:184.
1466
Commentary:
The verse hints at the importance of fair and just dealings, especially in business matters.
d
7:86; 26:184.
وَلَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَہُمۡ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
7:86; 11:86.
عربی زبان کا قاعدہ ہے کہ جب کسی فعل کے بعد اس کے مطابق معنی حال کو لایا جائے تو اس کے معنے زور دینے کے ہوتے ہیں اور اردو میں اس کا ترجمہ ’’ہرگز‘‘ یا ’’بالکل‘‘ سے کیا جائے گا۔ کیونکہ لفظی ترجمہ بے معنے ہو جاتا ہے۔ چنانچہ اس آیت کا لفظی ترجمہ یہ ہوگا کہ زمین میں فساد کرتے ہوئے سخت فسادنہ کیا کرو۔ اور ظاہر ہے کہ یہ معنے درست نہیں لیکن جب ’’ہرگز اور بالکل‘‘ سے اس کا ترجمہ کیا جائے تو صحیح ترجمہ ہو جائے گا اور یوں بنے گا کہ ملک میں باکل یا ہرگز فسادنہ کیا کرو۔
7:86; 11:86.
7:86; 11:86.
Commentary:
As at several places in the Quran (chapters 7th & 11th), in the present Surah also the five Prophets, Noah, Hud, Salih, Lot and Shu‘aib have been mentioned together and identical words have been put in their mouths, viz. (1) "I am unto you a Messenger faithful to my trust"; (2) "fear Allah and obey me; " and (3) "I ask you no reward for it." These three strikingly similar statements lead to three very important conclusions, namely, (1) that every Prophet is the first believer in the truth of his mission; (2) that having become himself first convinced of his truth he proceeds to convey his message to his people; and (3) that his services to his people are quite sincere and selfless and are born of no motive of self-interest and self-seeking. Similarly, like chapters 7th and 11th a detailed reference has been made in the present Surah to these five Prophets in the same order. In addition to the two fundamental teachings of all religions, viz. Unity of God and obedience to the Prophet of the time, great emphasis has been laid in the case of each Prophet on the vice from which his people particularly suffered. Noah’s people seemed to have been divided into water-tight compartments and the socially well-to-do among them suffered from an exaggerated notion of false superiority. They would not mix with the poorer sections of the society and the main cause of their rejection of Noah was that persons of poor social status and low intellect had accepted him. The Adites or the tribe of Hud took great pride in their military exploits, architectural achievements and in their factories and chemical works. The people of Salih gloried in their power, prestige and wealth. Lot’s people shamelessly indulged in most unnatural and depraved sexual vice, while those of Shu‘aib were dishonest in their commercial dealings. Each one of these vices has been separately dealt with in the account of the Prophet whose people particularly suffered from it. This is the way of Divine Prophets that, besides stressing the basic principles of religion, they lay special emphasis on the particular vice from which their people are found to suffer. In our own time, in view of mad hankering after material wealth and physical comforts which has held all the nations of the world in its firm grip and in view of callous indifference towards spiritual matters, Ahmad, the Promised Messiah, used to take from every new convert a pledge to the effect that he would prefer religion to material interests.
b
7:86; 11:86.
1
عربی زبان کا قاعدہ ہے کہ جب کسی فعل کے بعد اس کے مطابق معنی حال کو لایا جائے تو اس کے معنے زور دینے کے ہوتے ہیں اور اردو میں اس کا ترجمہ ’’ہرگز‘‘ یا ’’بالکل‘‘ سے کیا جائے گا۔ کیونکہ لفظی ترجمہ بے معنے ہو جاتا ہے۔ چنانچہ اس آیت کا لفظی ترجمہ یہ ہوگا کہ زمین میں فساد کرتے ہوئے سخت فسادنہ کیا کرو۔ اور ظاہر ہے کہ یہ معنے درست نہیں لیکن جب ’’ہرگز اور بالکل‘‘ سے اس کا ترجمہ کیا جائے تو صحیح ترجمہ ہو جائے گا اور یوں بنے گا کہ ملک میں باکل یا ہرگز فسادنہ کیا کرو۔
d
7:86; 11:86.
2791
Commentary:
As at several places in the Quran (chapters 7th & 11th), in the present Surah also the five Prophets, Noah, Hud, Salih, Lot and Shu‘aib have been mentioned together and identical words have been put in their mouths, viz. (1) "I am unto you a Messenger faithful to my trust"; (2) "fear Allah and obey me; " and (3) "I ask you no reward for it." These three strikingly similar statements lead to three very important conclusions, namely, (1) that every Prophet is the first believer in the truth of his mission; (2) that having become himself first convinced of his truth he proceeds to convey his message to his people; and (3) that his services to his people are quite sincere and selfless and are born of no motive of self-interest and self-seeking. Similarly, like chapters 7th and 11th a detailed reference has been made in the present Surah to these five Prophets in the same order. In addition to the two fundamental teachings of all religions, viz. Unity of God and obedience to the Prophet of the time, great emphasis has been laid in the case of each Prophet on the vice from which his people particularly suffered. Noah’s people seemed to have been divided into water-tight compartments and the socially well-to-do among them suffered from an exaggerated notion of false superiority. They would not mix with the poorer sections of the society and the main cause of their rejection of Noah was that persons of poor social status and low intellect had accepted him. The Adites or the tribe of Hud took great pride in their military exploits, architectural achievements and in their factories and chemical works. The people of Salih gloried in their power, prestige and wealth. Lot’s people shamelessly indulged in most unnatural and depraved sexual vice, while those of Shu‘aib were dishonest in their commercial dealings. Each one of these vices has been separately dealt with in the account of the Prophet whose people particularly suffered from it. This is the way of Divine Prophets that, besides stressing the basic principles of religion, they lay special emphasis on the particular vice from which their people are found to suffer. In our own time, in view of mad hankering after material wealth and physical comforts which has held all the nations of the world in its firm grip and in view of callous indifference towards spiritual matters, Ahmad, the Promised Messiah, used to take from every new convert a pledge to the effect that he would prefer religion to material interests.
c
7:86; 11:86.