قَوۡمُ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "قَوۡمُ".
وَاتَّخَذَ قَوۡمُ مُوۡسٰی مِنۡۢ بَعۡدِہٖ مِنۡ حُلِیِّہِمۡ عِجۡلًا جَسَدًا لَّہٗ خُوَارٌ ۚ اَلَمۡ یَرَوۡا اَنَّہٗ لَا یُکَلِّمُہُمۡ وَلَا یَہۡدِیۡہِمۡ سَبِیۡلًا ۘ اتَّخَذُوۡہُ وَکَانُوۡا ظٰلِمِیۡنَ
2:52, 93; 4:154; 7:153; 20:89.
20:90.
只有安拉向他的仆人说话, 才能证明他是有生命的。他过去向他选出的仆人说话, 而现在他却停止说话, 这在理由上是站不住脚的。安拉的常德中没有一个能被假设它已停止起作用了。即使现在也像过去那样可以得到安拉启示的赐物。启示不一定要包含一部新的经典。它也可以是为了产生新的精神生活以及把人类带近他们的养育的主和赏罚的主。
یہ وہ سفر ہے جس کا ذکر آیت ۱۴۳ میں ہوچکا ہے۔ یعنی جب وہ خداتعالیٰ کی دعوت پر چالیس رات کے لئے پہاڑ پر گئے تھے۔
یہ خُوَارٌ کا ترجمہ ہے جس کے معنے گائے‘ بیل‘ بکری‘ بھیڑ کی آواز کے ہوتے ہیں جو بے معنے ہوتی ہے (اقرب)
یعنی وہ بچھڑا ایسا تھا کہ جب ایک طرف سے اس میں ہوا داخل ہوتی تھی تو اس میں سے سیٹی کی سی آواز نکلتی تھی جیسا کہ کھلونوں میں ہوتا ہے۔
2:52, 93; 4:154; 7:153; 20:89.
20:90.
God can be proved to be a Living God only if He speaks to His servants. It does not stand to reason that God should have ceased to speak now when He spoke to His chosen servants in the past. No attribute of God can be supposed to have ceased to function. The gift of Divine revelation is attainable even now as it was attained in the past. Revelation necessarily does not contain a new Law. It is also meant to give freshness of spiritual life and bring man near unto his Lord and Master.
2:52, 93; 4:154; 7:153; 20:89.
20:90.
Commentary:
The calf is discarded and condemned as a deity, because it does not speak to its votaries nor guide them to any way. This shows that God can remain a true deity only as long as He speaks to His servants and provides for their guidance. So those are manifestly in the wrong who think that, whereas God used to speak and reveal Himself in the past, He has ceased to do so now. It is foolish to say that there is no harm if God has ceased to speak now when He spoke to His chosen servants in times gone by. If this argument possessed weight, worshippers of the calf could also advance a similar argument with regard to it. The fact is that no attribute of God can be supposed to have ceased to operate or become extinct. The gift of Divine revelation is attainable even now as it was attainable in the past, and those who look upon it as a thing of the past are grievously mistaken. God speaks at all times, and those who possess the capacity and quality to hear His voice, can and do hear it even now. Take away the power of speech from God and you leave Him no better than a calf. It is absurd to argue that as the Law of Islam has been made perfect, so no revelation is needed after the Holy Prophet. Revelation does not come merely to bring a new Law. It is primarily meant to grant freshness of spiritual life to man and bring him near unto his Lord and Master.
c
2:52, 93; 4:154; 7:153; 20:89.
d
20:90.
519
只有安拉向他的仆人说话, 才能证明他是有生命的。他过去向他选出的仆人说话, 而现在他却停止说话, 这在理由上是站不住脚的。安拉的常德中没有一个能被假设它已停止起作用了。即使现在也像过去那样可以得到安拉启示的赐物。启示不一定要包含一部新的经典。它也可以是为了产生新的精神生活以及把人类带近他们的养育的主和赏罚的主。
2
یہ وہ سفر ہے جس کا ذکر آیت ۱۴۳ میں ہوچکا ہے۔ یعنی جب وہ خداتعالیٰ کی دعوت پر چالیس رات کے لئے پہاڑ پر گئے تھے۔
3
یہ خُوَارٌ کا ترجمہ ہے جس کے معنے گائے‘ بیل‘ بکری‘ بھیڑ کی آواز کے ہوتے ہیں جو بے معنے ہوتی ہے (اقرب)
4
یعنی وہ بچھڑا ایسا تھا کہ جب ایک طرف سے اس میں ہوا داخل ہوتی تھی تو اس میں سے سیٹی کی سی آواز نکلتی تھی جیسا کہ کھلونوں میں ہوتا ہے۔
c
2:52, 93; 4:154; 7:153; 20:89.
d
20:90.
1038
Commentary:
The calf is discarded and condemned as a deity, because it does not speak to its votaries nor guide them to any way. This shows that God can remain a true deity only as long as He speaks to His servants and provides for their guidance. So those are manifestly in the wrong who think that, whereas God used to speak and reveal Himself in the past, He has ceased to do so now. It is foolish to say that there is no harm if God has ceased to speak now when He spoke to His chosen servants in times gone by. If this argument possessed weight, worshippers of the calf could also advance a similar argument with regard to it. The fact is that no attribute of God can be supposed to have ceased to operate or become extinct. The gift of Divine revelation is attainable even now as it was attainable in the past, and those who look upon it as a thing of the past are grievously mistaken. God speaks at all times, and those who possess the capacity and quality to hear His voice, can and do hear it even now. Take away the power of speech from God and you leave Him no better than a calf. It is absurd to argue that as the Law of Islam has been made perfect, so no revelation is needed after the Holy Prophet. Revelation does not come merely to bring a new Law. It is primarily meant to grant freshness of spiritual life to man and bring him near unto his Lord and Master.
b
2:52, 93; 4:154; 7:153; 20:89.
c
20:90.
1053
God can be proved to be a Living God only if He speaks to His servants. It does not stand to reason that God should have ceased to speak now when He spoke to His chosen servants in the past. No attribute of God can be supposed to have ceased to function. The gift of Divine revelation is attainable even now as it was attained in the past. Revelation necessarily does not contain a new Law. It is also meant to give freshness of spiritual life and bring man near unto his Lord and Master.
وَیٰقَوۡمِ لَا یَجۡرِمَنَّکُمۡ شِقَاقِیۡۤ اَنۡ یُّصِیۡبَکُمۡ مِّثۡلُ مَاۤ اَصَابَ قَوۡمَ نُوۡحٍ اَوۡ قَوۡمَ ہُوۡدٍ اَوۡ قَوۡمَ صٰلِحٍ ۚ وَمَا قَوۡمُ لُوۡطٍ مِّنۡکُمۡ بِبَعِیۡدٍ
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
624
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
3
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
1470
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
1343
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
وَاِنۡ یُّکَذِّبُوۡکَ فَقَدۡ کَذَّبَتۡ قَبۡلَہُمۡ قَوۡمُ نُوۡحٍ وَّعَادٌ وَّثَمُوۡدُ
6:35; 35:26; 40:6; 54:10.
6:35; 35:26; 40:6; 54:10.
6:35; 35:26; 40:6; 54:10.
Commentary:
The verse means to say that those who reject God’s Prophets and do not observe the principles laid down in the preceding verses invite and incur Divine wrath. As an illustration the verse gives the instances of the people of Noah, and of the tribes of ‘Ad and Thamud. These peoples were visited with God’s punishment because they ignored and defied His commandments.
a
6:35; 35:26; 40:6; 54:10.
a
6:35; 35:26; 40:6; 54:10.
2473
Commentary:
The verse means to say that those who reject God’s Prophets and do not observe the principles laid down in the preceding verses invite and incur Divine wrath. As an illustration the verse gives the instances of the people of Noah, and of the tribes of ‘Ad and Thamud. These peoples were visited with God’s punishment because they ignored and defied His commandments.
b
6:35; 35:26; 40:6; 54:10.
کَذَّبَتۡ قَوۡمُ نُوۡحِۣ الۡمُرۡسَلِیۡنَ
Commentary:
The people of Noah had rejected only one Messenger—Noah. But they have been represented in this verse as having rejected all the Messengers of God. This shows that the rejection of one Divine Messenger is in reality equivalent to the rejection of all of them. This is so because they are all commissioned as Messengers by the same Divine Authority and their Messages proceed from the same Source and are identical in fundamentals and basic principles.
2765
Commentary:
The people of Noah had rejected only one Messenger—Noah. But they have been represented in this verse as having rejected all the Messengers of God. This shows that the rejection of one Divine Messenger is in reality equivalent to the rejection of all of them. This is so because they are all commissioned as Messengers by the same Divine Authority and their Messages proceed from the same Source and are identical in fundamentals and basic principles.
کَذَّبَتۡ قَوۡمُ لُوۡطِۣ الۡمُرۡسَلِیۡنَ
7:81-83; 54:34.
7:81-83; 54:34.
7:81-83; 54:34.
c
7:81-83; 54:34.
c
7:81-83; 54:34.
c
7:81-83; 54:34.
کَذَّبَتۡ قَبۡلَہُمۡ قَوۡمُ نُوۡحٍ وَّعَادٌ وَّفِرۡعَوۡنُ ذُو الۡاَوۡتَادِ
9:70; 40:32; 50:13.
Autadul-Ard means, mountains; and Autadul-Bilad signifies, the chief men of the towns; and Dhul-Autad signifies, lord of large armies or stakes (Aqrab).
9:70; 40:32; 50:13.
Important Words:
اوتاد (stakes) is the plural of وتد. They say وتد الوتد i.e. he made the peg firm or he drove it into the hole. اوتاد means, tent-pegs, poles, wooden nails; stakes etc. اوتاد الارض signifies, the mountains; اوتاد البلاد means, the chief men of the towns and اوتاد الفم means, the teeth (Aqrab). ذو الاوتاد thus signifies, lord of large armies or stakes or of firmly established dominions.
e
9:70; 40:32; 50:13.
1107
اَوْتَادُ الْاَرْض (Autadul-Ard) 的意思是山岳; 而 اَوْتَادُ الْبِلَاد (Autadul-Bilad) 意指城镇中的首领; ذُوالْاَوْتَاد (Dhul Autad) 意指大军团的巨头或赌注的大庄家 (اَقْرَبْ, Aqrab)。
a
9:70; 40:32; 50:13.
3383
Important Words:
اوتاد (stakes) is the plural of وتد. They say وتد الوتد i.e. he made the peg firm or he drove it into the hole. اوتاد means, tent-pegs, poles, wooden nails; stakes etc. اوتاد الارض signifies, the mountains; اوتاد البلاد means, the chief men of the towns and اوتاد الفم means, the teeth (Aqrab). ذو الاوتاد thus signifies, lord of large armies or stakes or of firmly established dominions.
b
9:70; 40:32; 50:13.
2520
Autadul-Ard means, mountains; and Autadul-Bilad signifies, the chief men of the towns; and Dhul-Autad signifies, lord of large armies or stakes (Aqrab).
کَذَّبَتۡ قَبۡلَہُمۡ قَوۡمُ نُوۡحٍ وَّالۡاَحۡزَابُ مِنۡۢ بَعۡدِہِمۡ ۖ وَہَمَّتۡ کُلُّ اُمَّۃٍۭ بِرَسُوۡلِہِمۡ لِیَاۡخُذُوۡہُ ۖ وَجٰدَلُوۡا بِالۡبٰطِلِ لِیُدۡحِضُوۡا بِہِ الۡحَقَّ فَاَخَذۡتُہُمۡ ۖ فَکَیۡفَ کَانَ عِقَابِ
6:35; 22:43; 35:26; 54:10.
6:35; 22:43; 35:26; 54:10.
6:35; 22:43; 35:26; 54:10.
Commentary:
The verse gives an illustration of the great power and wealth which disbelievers, in the time of Noah and the Prophets who came after him, possessed. Just as disbelievers were seized with Divine punishment because they rejected and opposed their Prophets, so will the enemies of the Holy Prophet be punished.
f
6:35; 22:43; 35:26; 54:10.
c
6:35; 22:43; 35:26; 54:10.
3497
Commentary:
The verse gives an illustration of the great power and wealth which disbelievers, in the time of Noah and the Prophets who came after him, possessed. Just as disbelievers were seized with Divine punishment because they rejected and opposed their Prophets, so will the enemies of the Holy Prophet be punished.
a
6:35; 22:43; 35:26; 54:10.
اَہُمۡ خَیۡرٌ اَمۡ قَوۡمُ تُبَّعٍ وَّالَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ اَہۡلَکۡنٰہُمۡ ۖ اِنَّہُمۡ کَانُوۡا مُجۡرِمِیۡنَ
Tubba‘ is said to be the royal title of the Kings of Himyar in Yemen. The Kings of Yemen were known by this title when they also held sway over Himyar, Hadaramaut and Saba’. From ancient inscriptions it appears that the Tubba‘s ruled over these territories from 270 A.D. to 525 A.D. Historical records speak of their glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment is mentioned in some traditions as a Prophet of God. The Qur’an seems to support this view. (50:15)
Commentary:
Tubba‘ is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when they also held sway over Himyar, Hadramaut and Saba. From ancient inscriptions it appears that the Tubbas ruled over these territories from 270 A.D. to 525 A.D. Historical annals speak of their great glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment, is mentioned in some traditions as a Prophet of God. The Quran seems to support this view (50:15).
3717
Commentary:
Tubba‘ is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when they also held sway over Himyar, Hadramaut and Saba. From ancient inscriptions it appears that the Tubbas ruled over these territories from 270 A.D. to 525 A.D. Historical annals speak of their great glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment, is mentioned in some traditions as a Prophet of God. The Quran seems to support this view (50:15).
2700
Tubba‘ is said to be the royal title of the Kings of Himyar in Yemen. The Kings of Yemen were known by this title when they also held sway over Himyar, Hadaramaut and Saba’. From ancient inscriptions it appears that the Tubba‘s ruled over these territories from 270 A.D. to 525 A.D. Historical records speak of their glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment is mentioned in some traditions as a Prophet of God. The Qur’an seems to support this view. (50:15)
۞ کَذَّبَتۡ قَبۡلَہُمۡ قَوۡمُ نُوۡحٍ فَکَذَّبُوۡا عَبۡدَنَا وَقَالُوۡا مَجۡنُوۡنٌ وَّازۡدُجِرَ
6:35; 22:43; 35:26; 40:6.
23:26.
The cases of the people of Noah, of the tribes of ‘Ad and Thamud and that of the people of Lot have received repeated and somewhat detailed mention in the Qur’an because these peoples lived on the confines of the Hijaz, and the Quraish were quite familiar with their histories and also had commercial relations with them. Noah’s people lived in Iraq which lies to the north-east of Arabia, and the tribe of ‘Ad lived in Yemen and Hadaramaut which form the southern part of it, while the tribe of Thamud throve and flourished in the north-west of Arabia which extends from the Hijaz to Palestine, and the ill-fated people of Lot lived in Sodom and Gommorah in Palestine.
6:35; 22:43; 35:26; 40:6.
23:26.
Commentary:
As briefly stated in the Introduction, almost the entire Surah is devoted to a discussion of the dreadful fate which the Rejecters of former Divine Prophets had met and this fact has been adduced as an argument to prove the truth of the Holy Prophet’s claim. The cases of the People of Noah, of the tribes of ‘Ad and Thamud and that of the people of Lot have received a special and somewhat detailed mention because these peoples lived on the confines of the Hijaz and the Quraish were quite familiar with their histories and had commercial relations with them. The people to whom Noah preached his Message lived in Iraq which lies to the north-east of Arabia, and the tribe of ‘Ad lived in Yemen and Hadramaut which form the southern part of it while the tribe of Thamud throve and flourished in the north-west of Arabia which extends from the Hijaz to Palestine and the ill-fated people of Lot lived in Sodom and Gommorah in Palestine.
a
6:35; 22:43; 35:26; 40:6.
b
23:26.
a
6:35; 22:43; 35:26; 40:6.
b
23:26.
4014
Commentary:
As briefly stated in the Introduction, almost the entire Surah is devoted to a discussion of the dreadful fate which the Rejecters of former Divine Prophets had met and this fact has been adduced as an argument to prove the truth of the Holy Prophet’s claim. The cases of the People of Noah, of the tribes of ‘Ad and Thamud and that of the people of Lot have received a special and somewhat detailed mention because these peoples lived on the confines of the Hijaz and the Quraish were quite familiar with their histories and had commercial relations with them. The people to whom Noah preached his Message lived in Iraq which lies to the north-east of Arabia, and the tribe of ‘Ad lived in Yemen and Hadramaut which form the southern part of it while the tribe of Thamud throve and flourished in the north-west of Arabia which extends from the Hijaz to Palestine and the ill-fated people of Lot lived in Sodom and Gommorah in Palestine.
c
6:35; 22:43; 35:26; 40:6.
d
23:26.
2901
The cases of the people of Noah, of the tribes of ‘Ad and Thamud and that of the people of Lot have received repeated and somewhat detailed mention in the Qur’an because these peoples lived on the confines of the Hijaz, and the Quraish were quite familiar with their histories and also had commercial relations with them. Noah’s people lived in Iraq which lies to the north-east of Arabia, and the tribe of ‘Ad lived in Yemen and Hadaramaut which form the southern part of it, while the tribe of Thamud throve and flourished in the north-west of Arabia which extends from the Hijaz to Palestine, and the ill-fated people of Lot lived in Sodom and Gommorah in Palestine.
کَذَّبَتۡ قَبۡلَہُمۡ قَوۡمُ نُوۡحٍ وَّاَصۡحٰبُ الرَّسِّ وَثَمُوۡدُ
9:70; 14:10; 38:13.
9:70; 14:10; 38:13.
c
9:70; 14:10; 38:13.
b
9:70; 14:10; 38:13; 40:32.
3865
Commentary:
For the People of Noah see 11:26-49; for اصحاب الرس (Companions of the Well) 25:39, and for Thamud 11:62-69.
b
9:70; 14:10; 38:13.
کَذَّبَتۡ قَوۡمُ لُوۡطٍۭ بِالنُّذُرِ
26:161.
اس جگہ نبیوں کالفظ ہے جو جمع ہے حالانکہ لوطؑ صرف ایک آدمی تھے۔ اس کے متعلق یاد رکھنا چاہیے کہ یہ قرآن مجید کا ایک محاورہ ہے چونکہ ہر نبی سے وہی سلوک کیا جاتا ہے جو سارے نبیوں سے کیا گیا تھا اور اس کا طریق بھی اپنے مخالفوں سے وہی ہوتا ہے جو پہلے نبیوں کا تھا۔ اس لئے ایک نبی کو جمع کے لفظ سے یاد کیا جاتا ہے۔
26:161.
7:83; 26:161; 29:30.
b
26:161.
1
اس جگہ نبیوں کالفظ ہے جو جمع ہے حالانکہ لوطؑ صرف ایک آدمی تھے۔ اس کے متعلق یاد رکھنا چاہیے کہ یہ قرآن مجید کا ایک محاورہ ہے چونکہ ہر نبی سے وہی سلوک کیا جاتا ہے جو سارے نبیوں سے کیا گیا تھا اور اس کا طریق بھی اپنے مخالفوں سے وہی ہوتا ہے جو پہلے نبیوں کا تھا۔ اس لئے ایک نبی کو جمع کے لفظ سے یاد کیا جاتا ہے۔
a
7:83; 26:161; 29:30.
a
26:161.