فَعَلَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "فَعَلَ".
وَاخۡتَارَ مُوۡسٰی قَوۡمَہٗ سَبۡعِیۡنَ رَجُلًا لِّمِیۡقٰتِنَا ۖ فَلَمَّاۤ اَخَذَتۡہُمُ الرَّجۡفَۃُ قَالَ رَبِّ لَوۡ شِئۡتَ اَہۡلَکۡتَہُمۡ مِّنۡ قَبۡلُ وَاِیّٰیَ ۖ اَتُہۡلِکُنَا بِمَا فَعَلَ السُّفَہَآءُ مِنَّاۤ ۖ اِنۡ ہِیَ اِلَّا فِتۡنَتُکَ تُضِلُّ بِہَا مَنۡ تَشَآءُ وَتَہۡدِیۡ مَنۡ تَشَآءُ ۖ اَنۡتَ وَلِیُّنَا فَاغۡفِرۡ لَنَا وَارۡحَمۡنَا ۖ وَاَنۡتَ خَیۡرُ الۡغٰفِرِیۡنَ
13:28.
زلزلہ تو طبعی طور پر آیا تھا‘ مگر قوم کے شرک کی وجہ سے حضرت موسیٰ علیہ السلام کو خیال ہوا کہ شاید ہمیں سزا دینے کے لئے آیا ہے۔
13:28.
The earthquake was a natural phenomenon. Moses feared that it was a Divine punishment for the sins of his people.
13:28.
Commentary:
This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.
The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.
The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.
b
13:28.
1
زلزلہ تو طبعی طور پر آیا تھا‘ مگر قوم کے شرک کی وجہ سے حضرت موسیٰ علیہ السلام کو خیال ہوا کہ شاید ہمیں سزا دینے کے لئے آیا ہے۔
a
13:28.
1045
Commentary:
This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.
The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.
The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.
d
13:28.
1057A
The earthquake was a natural phenomenon. Moses feared that it was a Divine punishment for the sins of his people.
اَوۡ تَقُوۡلُوۡۤا اِنَّمَاۤ اَشۡرَکَ اٰبَآؤُنَا مِنۡ قَبۡلُ وَکُنَّا ذُرِّیَّۃً مِّنۡۢ بَعۡدِہِمۡ ۖ اَفَتُہۡلِکُنَا بِمَا فَعَلَ الۡمُبۡطِلُوۡنَ
7:39.
7:39.
7:39.
Commentary:
The appearance of a Prophet also debars the people of his time from urging the plea mentioned in the present verse, for then the truth is made manifest from falsehood and idolatry stands publicly condemned.
a
7:39.
a
7:39.
1062
Commentary:
The appearance of a Prophet also debars the people of his time from urging the plea mentioned in the present verse, for then the truth is made manifest from falsehood and idolatry stands publicly condemned.
a
7:39.
ہَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ تَاۡتِیَہُمُ الۡمَلٰٓئِکَۃُ اَوۡ یَاۡتِیَ اَمۡرُ رَبِّکَ ۚ کَذٰلِکَ فَعَلَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ وَمَا ظَلَمَہُمُ اللّٰہُ وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
9:70; 16:119; 29:41; 30:10.
2:211; 6:159; 7:54.
'The coming of angels' signifies the destruction of individual disbelievers, and 'the coming of God or of His decree' signifies their national ruin.
2:211; 6:159; 7:54.
9:70; 16:119; 29:41; 30:10.
Commentary:
The expressions, "the coming of angels" and "the coming of God", when used with reference to disbelievers, always denote the coming of Divine punishment. By "the coming of angels" is meant the destruction of individual disbelievers, and by "the coming of God" their national ruin. The expression, the decree of thy Lord should come to pass, refers to the latter kind of punishment. See also 2:211.
b
2:211; 6:159; 7:54.
c
9:70; 16:119; 29:41; 30:10.
675
“天使们降临” 意味着不信者的个人死亡, 而 “养主或他的命令下降”, 则意味着他们的民族的死亡。
b
2:211; 6:159; 7:54.
c
9:70; 16:119; 29:41; 30:10.
1835
Commentary:
The expressions, "the coming of angels" and "the coming of God", when used with reference to disbelievers, always denote the coming of Divine punishment. By "the coming of angels" is meant the destruction of individual disbelievers, and by "the coming of God" their national ruin. The expression, the decree of thy Lord should come to pass, refers to the latter kind of punishment. See also 2:211.
a
9:70; 16:119; 29:41; 30:10.
f
2:211; 6:159; 7:54.
1543
'The coming of angels' signifies the destruction of individual disbelievers, and 'the coming of God or of His decree' signifies their national ruin.
وَقَالَ الَّذِیۡنَ اَشۡرَکُوۡا لَوۡ شَآءَ اللّٰہُ مَا عَبَدۡنَا مِنۡ دُوۡنِہٖ مِنۡ شَیۡءٍ نَّحۡنُ وَلَاۤ اٰبَآؤُنَا وَلَا حَرَّمۡنَا مِنۡ دُوۡنِہٖ مِنۡ شَیۡءٍ ۚ کَذٰلِکَ فَعَلَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ فَہَلۡ عَلَی الرُّسُلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ
6:149; 43:21.
5:93, 100; 24:55; 29:19; 36:18.
6:149; 43:21.
5:93,100; 24:55; 29:19; 36:18.
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
e
6:149; 43:21.
f
5:93, 100; 24:55; 29:19; 36:18.
b
6:149; 43:21.
c
5:93,100; 24:55; 29:19; 36:18.
1837
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
c
6:149; 43:21.
d
5:93, 100; 24:55; 29:19; 36:18.
قَالُوۡا مَنۡ فَعَلَ ہٰذَا بِاٰلِہَتِنَاۤ اِنَّہٗ لَمِنَ الظّٰلِمِیۡنَ
Commentary:
The clause من فعل ھذا may mean:
(a) Who has done this?
(b) Whosoever has done this.
2397
Commentary:
The clause من فعل ھذا may mean:
(a) Who has done this?
(b) Whosoever has done this.
اَلَمۡ تَرَ کَیۡفَ فَعَلَ رَبُّکَ بِاَصۡحٰبِ الۡفِیۡلِ
公元570年, 即穆圣诞生那年, 尼格斯大帝的也门总督阿布拉哈率领大军进军麦加, 企图摧毁天房。他随带若干大象, 但是一场天花性质的瘟疫使他全军覆没, 将士的尸体被成群的飞禽吞食。请参见这一章经文的导言。
اس آیت میں اَلَمْ تَرَ کے الفاظ ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم واقعہ فِیْل سے ایک ماہ بعد پیدا ہوئے تھے۔ پس معلوم ہوا کہ قرآنی زبان میں جب اَلَمْ تَرَ کا لفظ آئے تو اس کے معنے دیکھنے کے ضروری نہیں ہوتے‘ بلکہ کبھی اس کے معنے معلوم کرنے کے ہوتے ہیں۔ کیونکہ ایک ماہ بعد پیدا ہونے والا بچہ واقعہ فِیْل کو دیکھ نہیں سکتا تھا۔ پس لازماً اس کے یہ معنے کرنے پڑیں گے ’’کیا تمہیں معلوم نہیں‘‘ یعنی کیا تم نے لوگوں سے یہ روایتیں نہیں سنیں۔
ابرہہ جو حکومت ایبے سینیا کی طرف سے یمن کا گورنر تھا اور جس نے خانہ کعبہ کو گرانے کی اس لئے قسم کھائی تھی کہ کسی عرب نے عیسائی گرجا میں پاخانہ پھر دیا تھا۔ یہ اس کے واقعہ کی طرف اشارہ ہے کہ اس کے حملہ کے وقت اس کو کیا کیا سزا ملی۔
Abrahah, the viceroy in Yemen of the Negus, marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. He had a number of elephants with him. A plague or epidemic of the nature of smallpox, completely destroyed his army and their rotting bodies were eaten up by swarms of birds. See Introduction to the Surah.
Commentary:
This verse refers to Abraha, who marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. The Holy Prophet’s birth taking place in the year of Abraha’s attack on the Ka‘bah and the utter destruction of his army implied a Divine hint that because the great Prophet for whose sake the Ka‘bah had been built and who was to preach the Last Heavenly Message from there was about to be born, it militated against God’s eternal plan that it should suffer destruction at the hands of an arch-infidel. Abraha had a number of elephants with him. They were destroyed by a plague or epidemic, of the nature of smallpox, and their rotting bodies were eaten up by swarms of birds. For a detailed account of this incident see Introduction.
The expression کیف فعل refers more to the dreadfulness of the scourge which destroyed Abraha’s army than to the manner of their destruction.
1789
公元570年, 即穆圣诞生那年, 尼格斯大帝的也门总督阿布拉哈率领大军进军麦加, 企图摧毁天房。他随带若干大象, 但是一场天花性质的瘟疫使他全军覆没, 将士的尸体被成群的飞禽吞食。请参见这一章经文的导言。
3
اس آیت میں اَلَمْ تَرَ کے الفاظ ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم واقعہ فِیْل سے ایک ماہ بعد پیدا ہوئے تھے۔ پس معلوم ہوا کہ قرآنی زبان میں جب اَلَمْ تَرَ کا لفظ آئے تو اس کے معنے دیکھنے کے ضروری نہیں ہوتے‘ بلکہ کبھی اس کے معنے معلوم کرنے کے ہوتے ہیں۔ کیونکہ ایک ماہ بعد پیدا ہونے والا بچہ واقعہ فِیْل کو دیکھ نہیں سکتا تھا۔ پس لازماً اس کے یہ معنے کرنے پڑیں گے ’’کیا تمہیں معلوم نہیں‘‘ یعنی کیا تم نے لوگوں سے یہ روایتیں نہیں سنیں۔
4
ابرہہ جو حکومت ایبے سینیا کی طرف سے یمن کا گورنر تھا اور جس نے خانہ کعبہ کو گرانے کی اس لئے قسم کھائی تھی کہ کسی عرب نے عیسائی گرجا میں پاخانہ پھر دیا تھا۔ یہ اس کے واقعہ کی طرف اشارہ ہے کہ اس کے حملہ کے وقت اس کو کیا کیا سزا ملی۔
4842
Commentary:
This verse refers to Abraha, who marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. The Holy Prophet’s birth taking place in the year of Abraha’s attack on the Ka‘bah and the utter destruction of his army implied a Divine hint that because the great Prophet for whose sake the Ka‘bah had been built and who was to preach the Last Heavenly Message from there was about to be born, it militated against God’s eternal plan that it should suffer destruction at the hands of an arch-infidel. Abraha had a number of elephants with him. They were destroyed by a plague or epidemic, of the nature of smallpox, and their rotting bodies were eaten up by swarms of birds. For a detailed account of this incident see Introduction.
The expression کیف فعل refers more to the dreadfulness of the scourge which destroyed Abraha’s army than to the manner of their destruction.
3436
Abrahah, the viceroy in Yemen of the Negus, marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. He had a number of elephants with him. A plague or epidemic of the nature of smallpox, completely destroyed his army and their rotting bodies were eaten up by swarms of birds. See Introduction to the Surah.
اَلَمۡ تَرَ کَیۡفَ فَعَلَ رَبُّکَ بِعَادٍ
阿德 (عَاد, ‘Ad) 在当时是一个十分强大的种族: 他们在物质资源和财富方面超过了同时代的民族。
‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
Commentary:
The ‘Ad were a powerful and prosperous people of antiquity. They defied their Prophet Hud and were destroyed. For a detailed note on ‘Ad and Thamud see 11:62.
1682
阿德 (عَاد, ‘Ad) 在当时是一个十分强大的种族: 他们在物质资源和财富方面超过了同时代的民族。
4711
Commentary:
The ‘Ad were a powerful and prosperous people of antiquity. They defied their Prophet Hud and were destroyed. For a detailed note on ‘Ad and Thamud see 11:62.
3336
‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.