لَقُضِىَ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "لَقُضِىَ".
قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِۦ لَقُضِىَ ٱلْأَمْرُ بَيْنِى وَبَيْنَكُمْ ۗ وَٱللَّهُ أَعْلَمُ بِٱلظَّٰلِمِينَ
6:9; 10:12.
6:9; 10:12.
6:9; 10:12.
Commentary:
This verse gives one of the reasons why it has not been placed in the power of Prophets to bring down punishment. The reason lies in the fact that God alone knows who are just and who are unjust. Therefore, if the work of punishment be entrusted to human beings, who do not know the inner secrets of the heart, they may punish many who are not really unjust. ‘Umar, for instance, was in the beginning bitterly opposed to the Holy Prophet. But God knew that he would one day become a zealous champion of Islam, so much so that he would finally become the Second Successor of the Holy Prophet. Now, if the work of punishment had been entrusted to the Holy Prophet, he might have selected ‘Umar for punishment during the period of his bitter opposition to the new Faith, to the great loss to Islam. So only a Being Who knows the hidden secrets of man’s heart can award punishment, for He alone knows who is really deserving of punishment and who not. There are many men who are outwardly very meek, but in their hearts they are not better than ravenous wolves. Similarly, there are many who are outwardly very harsh and stubborn, but they are good at heart. If it had been left to the Prophets to punish their enemies, they might have punished them much sooner than God punishes them.
d
6:9; 10:12.
c
6:9; 10:12.
804
Commentary:
This verse gives one of the reasons why it has not been placed in the power of Prophets to bring down punishment. The reason lies in the fact that God alone knows who are just and who are unjust. Therefore, if the work of punishment be entrusted to human beings, who do not know the inner secrets of the heart, they may punish many who are not really unjust. ‘Umar, for instance, was in the beginning bitterly opposed to the Holy Prophet. But God knew that he would one day become a zealous champion of Islam, so much so that he would finally become the Second Successor of the Holy Prophet. Now, if the work of punishment had been entrusted to the Holy Prophet, he might have selected ‘Umar for punishment during the period of his bitter opposition to the new Faith, to the great loss to Islam. So only a Being Who knows the hidden secrets of man’s heart can award punishment, for He alone knows who is really deserving of punishment and who not. There are many men who are outwardly very meek, but in their hearts they are not better than ravenous wolves. Similarly, there are many who are outwardly very harsh and stubborn, but they are good at heart. If it had been left to the Prophets to punish their enemies, they might have punished them much sooner than God punishes them.
c
6:9; 10:12.
۞ وَلَوْ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسْتِعْجَالَهُم بِٱلْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ ۖ فَنَذَرُ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
17:12.
See 10:8.
The word Khair also meaning wealth (Lane), the verse means that disbelievers direct all their energies to the earning of wealth, and neglect God altogether. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing them as their conduct deserves, they would have been destroyed long ago. If the word Khair be taken in the sense of 'good' as in the text, the verse would mean that if God were as quick to inflict punishment on disbelievers for their evil deeds as He is to bestow good, then they would already have been destroyed.
17:12.
See 10:8.
Important Words:
الخیر (wealth) is a common Arabic word giving among others the following meanings: (1) good, moral or physical, actual or potential; (2) a thing that all desire, being profitable or useful; (3) wealth or property; (4) good fortune, happiness or prosperity (Lane).
Commentary:
Some difference of opinion exists among commentators as to the meaning of the first part of this verse. This difference has arisen owing to the word خیر (wealth) being misconstrued as "good" or "virtue", which it does not always mean. The word خیر as shown under Important Words, also means wealth or property, and it is in this sense that it has been used in the present verse. The verse thus means that disbelievers have directed all their energies to the earning of wealth and have altogether neglected God. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing as their conduct deserves, they would have been destroyed long ago. But God gives people respite to repent and mend their ways. If, however, the word خیر be taken in the sense of "good", then the pronoun ھم in the expression استعجالـھم would be taken as the object of the word استعجال and not as the subject, and in this case the verse would mean that if God had been as quick to inflict punishment as He is to bestow good, then they would already have been destroyed; but God, being Forgiving and Merciful, gives them time to repent.
The words, But We leave those who look not for the meeting with Us to wander distractedly in their transgression, do not mean that God desires to leave the transgressors in their transgression, but that, in spite of their transgression, He grants them respite so that they may not die in a state of transgression but may have a chance to correct themselves and escape punishment.
As already pointed out in 10:4 above, the Quran sometimes omits to mention a question and only indirectly alludes to it by giving the answer. Thus this verse shows that 10:4 was a reply to the demand of the disbelievers for a speedy decision. All these verses therefore occur in a perfectly natural order and contain a reply to an implied question.
c
17:12.
d
10:8.
a
17:12.
b
See 10:8.
1287
Important Words:
الخیر (wealth) is a common Arabic word giving among others the following meanings: (1) good, moral or physical, actual or potential; (2) a thing that all desire, being profitable or useful; (3) wealth or property; (4) good fortune, happiness or prosperity (Lane).
Commentary:
Some difference of opinion exists among commentators as to the meaning of the first part of this verse. This difference has arisen owing to the word خیر (wealth) being misconstrued as "good" or "virtue", which it does not always mean. The word خیر as shown under Important Words, also means wealth or property, and it is in this sense that it has been used in the present verse. The verse thus means that disbelievers have directed all their energies to the earning of wealth and have altogether neglected God. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing as their conduct deserves, they would have been destroyed long ago. But God gives people respite to repent and mend their ways. If, however, the word خیر be taken in the sense of "good", then the pronoun ھم in the expression استعجالـھم would be taken as the object of the word استعجال and not as the subject, and in this case the verse would mean that if God had been as quick to inflict punishment as He is to bestow good, then they would already have been destroyed; but God, being Forgiving and Merciful, gives them time to repent.
The words, But We leave those who look not for the meeting with Us to wander distractedly in their transgression, do not mean that God desires to leave the transgressors in their transgression, but that, in spite of their transgression, He grants them respite so that they may not die in a state of transgression but may have a chance to correct themselves and escape punishment.
As already pointed out in 10:4 above, the Quran sometimes omits to mention a question and only indirectly alludes to it by giving the answer. Thus this verse shows that 10:4 was a reply to the demand of the disbelievers for a speedy decision. All these verses therefore occur in a perfectly natural order and contain a reply to an implied question.
b
17:12.
c
See 10:8.
1242
The word Khair also meaning wealth (Lane), the verse means that disbelievers direct all their energies to the earning of wealth, and neglect God altogether. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing them as their conduct deserves, they would have been destroyed long ago. If the word Khair be taken in the sense of 'good' as in the text, the verse would mean that if God were as quick to inflict punishment on disbelievers for their evil deeds as He is to bestow good, then they would already have been destroyed.
وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةً وَٰحِدَةً فَٱخْتَلَفُوا۟ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ
یعنی کفر و ضلالت پر متحد تھے۔ جیسے رسول کریم صلی اللہ علیہ وسلم نے فرمایا اَلْـکُفْرُ مِلَّۃٌ وَّاحِدَۃٌ یعنی کافر شرارتوں میں دوسرے سب کافروں سے مل کر ایک ہی قوم بن جاتے ہیں۔ نیز دیکھو نوٹ سورۂ بقرہ آیت ۲۱۴۔
یہ رَحْمَتِیْ وَسِعَتْ کُلَّ شَیْ ءٍ کی طرف اشارہ ہے۔
11:111; 20:130; 41:46.
2:214.
They were united in wickedness and opposition to Divine Prophets. See also {254}.
The words may have one and all of the following meanings: (a) God endowed men with the capacity to find the right path and also directed them to it through revealed guidance, but they forsook that path and fell into error. (b) They are always shown the right path through Divine Messengers, but they continue to differ among themselves. (c) In their opposition to the Divine Messengers the disbelievers always take the same course and thus form one community. All through the ages they have opposed the Divine Prophets and differed with them. See {255}.
The reference is to 'My Mercy encompasses all things' (7:157).
2:214.
11:111; 20:130; 41:46.
Commentary:
The expression, And mankind were but one community, then they differed among themselves has three meanings: (1) That God caused men to follow the one true path in the beginning of creation but then they deviated from it. God not only endowed man with the capacity to find the right path but also directed him to it through revealed guidance; but man forsook that path and fell into error. (2) That they are being always and continuously shown the right path through Divine Messengers but then differences arise among them. God sends someone as His Messenger among them and, through him brings them to the path of truth but again they begin to differ. (3) That in their opposition to the Divine Messenger disbelievers always take the same course and thus form one community. All through the ages people have opposed the Prophets and have differed and disagreed with them.
The latter part of the verse points out that if God had not laid it down as a law that He always sends a Prophet before punishing the wicked, or that He has created mankind for guidance and spiritual progress, He would have quickly punished evildoers and destroyed all of them.
d
2:214.
e
11:111; 20:130; 41:46.
1
یعنی کفر و ضلالت پر متحد تھے۔ جیسے رسول کریم صلی اللہ علیہ وسلم نے فرمایا اَلْـکُفْرُ مِلَّۃٌ وَّاحِدَۃٌ یعنی کافر شرارتوں میں دوسرے سب کافروں سے مل کر ایک ہی قوم بن جاتے ہیں۔ نیز دیکھو نوٹ سورۂ بقرہ آیت ۲۱۴۔
2
یہ رَحْمَتِیْ وَسِعَتْ کُلَّ شَیْ ءٍ کی طرف اشارہ ہے۔
a
2:214.
b
11:111; 20:130; 41:46.
1295
Commentary:
The expression, And mankind were but one community, then they differed among themselves has three meanings: (1) That God caused men to follow the one true path in the beginning of creation but then they deviated from it. God not only endowed man with the capacity to find the right path but also directed him to it through revealed guidance; but man forsook that path and fell into error. (2) That they are being always and continuously shown the right path through Divine Messengers but then differences arise among them. God sends someone as His Messenger among them and, through him brings them to the path of truth but again they begin to differ. (3) That in their opposition to the Divine Messenger disbelievers always take the same course and thus form one community. All through the ages people have opposed the Prophets and have differed and disagreed with them.
The latter part of the verse points out that if God had not laid it down as a law that He always sends a Prophet before punishing the wicked, or that He has created mankind for guidance and spiritual progress, He would have quickly punished evildoers and destroyed all of them.
a
11:111; 20:130; 41:46.
c
2:214.
1247A
They were united in wickedness and opposition to Divine Prophets. See also {254}.
1248
The words may have one and all of the following meanings: (a) God endowed men with the capacity to find the right path and also directed them to it through revealed guidance, but they forsook that path and fell into error. (b) They are always shown the right path through Divine Messengers, but they continue to differ among themselves. (c) In their opposition to the Divine Messengers the disbelievers always take the same course and thus form one community. All through the ages they have opposed the Divine Prophets and differed with them. See {255}.
1248A
The reference is to 'My Mercy encompasses all things' (7:157).
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ فَٱخْتُلِفَ فِيهِ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِى شَكٍّ مِّنْهُ مُرِيبٍ
41:46.
So serious was the guilt of men that if there had not been a decree preordained that mankind had been created for spiritual progress and that eventually they would become the object of Divine mercy (7:157; 11:120; 51:57), they would have been destroyed long ago.
41:46.
Commentary:
Towards the end of the Surah the Quran reverts to the theme with which it began and declares that God continued to send down His word in the ages so that people might benefit by it but they always failed to do so. God gave a book to Moses and that book spoke of another book (i.e. the Quran) which was to be revealed later, but people raised doubts about it and did not pause to think that their attitude would produce grave results.
The words, Surely the matter would have been decided between them long before, mean that so serious was their guilt that if there had not been a decree pre-ordained, that mankind had been created for spiritual progress by becoming the object of Divine mercy (7:157; 11:120; 51:57), they would have long been destroyed.
a
41:46.
628
人们的罪过是如此地深重, 因此, 如果没有一种命令预先告诉他们: 人类是为了精神进步而被创造出来, 但最终他们将成为安拉仁慈的对象 (7:157; 11:120; 51:57) 的话, 那么, 他们早已被毁灭了。
a
41:46.
1491
Commentary:
Towards the end of the Surah the Quran reverts to the theme with which it began and declares that God continued to send down His word in the ages so that people might benefit by it but they always failed to do so. God gave a book to Moses and that book spoke of another book (i.e. the Quran) which was to be revealed later, but people raised doubts about it and did not pause to think that their attitude would produce grave results.
The words, Surely the matter would have been decided between them long before, mean that so serious was their guilt that if there had not been a decree pre-ordained, that mankind had been created for spiritual progress by becoming the object of Divine mercy (7:157; 11:120; 51:57), they would have long been destroyed.
a
41:46.
1352
So serious was the guilt of men that if there had not been a decree preordained that mankind had been created for spiritual progress and that eventually they would become the object of Divine mercy (7:157; 11:120; 51:57), they would have been destroyed long ago.
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ فَٱخْتُلِفَ فِيهِ ۗ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِى شَكٍّ مِّنْهُ مُرِيبٍ
10:20; 11:111; 20:130; 42:15.
10:20; 11:111; 20:130; 42:15.
The reference is to the Divine words, "My mercy encompasses all things" (7:157).
10:20; 11:111; 20:130; 42:15.
Commentary:
The words, the matter would have been decided between them, signify that the guilt of disbelievers was so serious and patent that they would have been destroyed long ago, had it not been for the fact that God had created mankind for spiritual progress and that men might receive His mercy. The Divine punishment is deferred and postponed also because during the interval many of the enemies of truth may have an opportunity to accept the same. See also 7:157 & 11:111, 120.
d
10:20; 11:111; 20:130; 42:15.
b
10:20; 11:111; 20:130; 42:15.
3594
Commentary:
The words, the matter would have been decided between them, signify that the guilt of disbelievers was so serious and patent that they would have been destroyed long ago, had it not been for the fact that God had created mankind for spiritual progress and that men might receive His mercy. The Divine punishment is deferred and postponed also because during the interval many of the enemies of truth may have an opportunity to accept the same. See also 7:157 & 11:111, 120.
a
10:20; 11:111; 20:130; 42:15.
2639A
The reference is to the Divine words, "My mercy encompasses all things" (7:157).
أَمْ لَهُمْ شُرَكَٰٓؤُا۟ شَرَعُوا۟ لَهُم مِّنَ ٱلدِّينِ مَا لَمْ يَأْذَنۢ بِهِ ٱللَّهُ ۚ وَلَوْلَا كَلِمَةُ ٱلْفَصْلِ لَقُضِىَ بَيْنَهُمْ ۗ وَإِنَّ ٱلظَّٰلِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ
دیکھو سورۃ الشوریٰ آیت۱۵۔
یعنی ان پر تباہی آجاتی۔ مگر چونکہ خداتعالیٰ کا قطعی فیصلہ قرآن کریم میں موجود ہے کہ جب تک حجت تمام نہ ہو کسی قوم کو تباہ نہیں کیا جاتا۔ اس لئے ان کو ڈھیل مل رہی ہے۔
2
دیکھو سورۃ الشوریٰ آیت۱۵۔
3
یعنی ان پر تباہی آجاتی۔ مگر چونکہ خداتعالیٰ کا قطعی فیصلہ قرآن کریم میں موجود ہے کہ جب تک حجت تمام نہ ہو کسی قوم کو تباہ نہیں کیا جاتا۔ اس لئے ان کو ڈھیل مل رہی ہے۔