لَّمَّا
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "لَّمَّا".
وَمَا ظَلَمْنَٰهُمْ وَلَٰكِن ظَلَمُوٓا۟ أَنفُسَهُمْ ۖ فَمَآ أَغْنَتْ عَنْهُمْ ءَالِهَتُهُمُ ٱلَّتِى يَدْعُونَ مِن دُونِ ٱللَّهِ مِن شَىْءٍ لَّمَّا جَآءَ أَمْرُ رَبِّكَ ۖ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ
3:118; 16:34.
3:118; 16:34.
The Qur’an repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without a just or real cause. This is why, wherever it speaks of punishment, it does not fail to add that punishment or reward is the result of man’s own doings.
3:118; 16:34.
Commentary:
The Quran repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without just or real cause. This is why, wherever the Quran speaks of punishment, it does not fail to add that punishments or rewards are the results of men’s own doing. This is what is hinted at in the words, And We did not wrong them but they wronged themselves.
The verse also points out that of all things it is their idols that are of absolutely no use to idolaters. All other things in nature such as fire, snakes, poisons, etc. have their uses. The swords of disbelievers were also of some service to them, because with them they killed some Muslims, but what proved of entirely no use to the idolaters were their gods, upon whom they had staked their whole future.
The words, and they added to them naught but perdition, do not contradict the well-known Quranic dictum that idols can do disbelievers neither good nor evil, for where the Quran denies that idols can do harm, it is intentional harm that is meant; but where it says that idols do serious harm to their votaries, as in the present verse, it means involuntary or unintentional harm, for what greater sin there can be than committing shirk, (idol-worship) of which idols are the unconscious cause.
The words "but perdition" also point to the moral that shirk generally renders idolaters lax in their efforts to better their condition and thus is indirectly instrumental in bringing about their eventual destruction. When at the Fall of Mecca, some of the idolaters who, on account of their most atrocious crimes against Muslims were proscribed from the general amnesty, took shelter in the Ka‘bah, thinking that the idols therein would protect them, they were ordered by the Holy Prophet to be slain. Had they known that their idols could render them no help whatsoever, they would have sought safety in flight. Thus the words "but perdition" hint that شرك (idol-worship) renders its votaries lax and negligent.
d
3:118; 16:34.
a
3:118; 16:34.
1482
Commentary:
The Quran repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without just or real cause. This is why, wherever the Quran speaks of punishment, it does not fail to add that punishments or rewards are the results of men’s own doing. This is what is hinted at in the words, And We did not wrong them but they wronged themselves.
The verse also points out that of all things it is their idols that are of absolutely no use to idolaters. All other things in nature such as fire, snakes, poisons, etc. have their uses. The swords of disbelievers were also of some service to them, because with them they killed some Muslims, but what proved of entirely no use to the idolaters were their gods, upon whom they had staked their whole future.
The words, and they added to them naught but perdition, do not contradict the well-known Quranic dictum that idols can do disbelievers neither good nor evil, for where the Quran denies that idols can do harm, it is intentional harm that is meant; but where it says that idols do serious harm to their votaries, as in the present verse, it means involuntary or unintentional harm, for what greater sin there can be than committing shirk, (idol-worship) of which idols are the unconscious cause.
The words "but perdition" also point to the moral that shirk generally renders idolaters lax in their efforts to better their condition and thus is indirectly instrumental in bringing about their eventual destruction. When at the Fall of Mecca, some of the idolaters who, on account of their most atrocious crimes against Muslims were proscribed from the general amnesty, took shelter in the Ka‘bah, thinking that the idols therein would protect them, they were ordered by the Holy Prophet to be slain. Had they known that their idols could render them no help whatsoever, they would have sought safety in flight. Thus the words "but perdition" hint that شرك (idol-worship) renders its votaries lax and negligent.
c
3:118; 16:34.
1345
The Qur’an repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without a just or real cause. This is why, wherever it speaks of punishment, it does not fail to add that punishment or reward is the result of man’s own doings.
وَإِنَّ كُلًّا لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَٰلَهُمْ ۚ إِنَّهُۥ بِمَا يَعْمَلُونَ خَبِيرٌ
3:58; 16:97; 39:11.
3:58; 16:97; 39:11.
3:58; 16:97; 39:11.
Commentary:
There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.
b
3:58; 16:97; 39:11.
a
3:58; 16:97; 39:11.
1492
Commentary:
There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.
a
3:58; 16:97; 39:11.
وَقَوْمَ نُوحٍ لَّمَّا كَذَّبُوا۟ ٱلرُّسُلَ أَغْرَقْنَٰهُمْ وَجَعَلْنَٰهُمْ لِلنَّاسِ ءَايَةً ۖ وَأَعْتَدْنَا لِلظَّٰلِمِينَ عَذَابًا أَلِيمًا
18:30.
18:30.
18:30; 42:46.
a
18:30.
b
18:30; 42:46.
e
18:30.
وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
قرآن مجید میں ’’سب‘‘ کے لفظ پر دلالت کرنے کے لئے دو لفظ آئے ہیں‘ مگر اردو میں صرف ایک لفظ کافی ہوتا ہے۔ اس لئے ہم نے ایک کا ترجمہ کر دیا ہے اور دوسرے کو چھوڑ دیا ہے۔
Commentary:
The reference in this verse seems to be to Divine punishment which will be universal in its character. The last Great War seemed to be such a punishment as it had embraced almost the whole of humanity. Who knows what greater punishments are yet in store for humanity? Man has consigned God to oblivion, and therefore shall be made to realize his duty towards his Creator.
1
قرآن مجید میں ’’سب‘‘ کے لفظ پر دلالت کرنے کے لئے دو لفظ آئے ہیں‘ مگر اردو میں صرف ایک لفظ کافی ہوتا ہے۔ اس لئے ہم نے ایک کا ترجمہ کر دیا ہے اور دوسرے کو چھوڑ دیا ہے۔
3234
Commentary:
The reference in this verse seems to be to Divine punishment which will be universal in its character. The last Great War seemed to be such a punishment as it had embraced almost the whole of humanity. Who knows what greater punishments are yet in store for humanity? Man has consigned God to oblivion, and therefore shall be made to realize his duty towards his Creator.
أَءُنزِلَ عَلَيْهِ ٱلذِّكْرُ مِنۢ بَيْنِنَا ۚ بَلْ هُمْ فِى شَكٍّ مِّن ذِكْرِى ۖ بَل لَّمَّا يَذُوقُوا۟ عَذَابِ
54:26.
54:26.
54:26.
Commentary:
The verse refers to a great obstacle which stands in the way of disbelievers to accept the truth. They simply cannot, they say, persuade themselves to follow the lead of a man just like themselves—rather inferior to them in certain respects. The same subject has been referred to in 43:32 where the Meccan infidels are described as refusing to accept the Message of the Quran on the pretext, "why has not this Quran been sent to some great man of the two towns."
b
54:26.
c
54:26.
3379
Commentary:
The verse refers to a great obstacle which stands in the way of disbelievers to accept the truth. They simply cannot, they say, persuade themselves to follow the lead of a man just like themselves—rather inferior to them in certain respects. The same subject has been referred to in 43:32 where the Meccan infidels are described as refusing to accept the Message of the Quran on the pretext, "why has not this Quran been sent to some great man of the two towns."
c
54:26.
إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ
安拉将保护晨星--------穆圣的代表和光亮耀眼的星辰--------穆圣。
God will protect the Morning Star—the Holy Prophet’s Deputy and the Star of piercing brightness—the Holy Prophet.
Commentary:
"Soul" signifying the souls or persons of the class of النجم الثاقب i.e. the bright stars that dispel spiritual darkness, the verse means that God will guard and protect the Promised Messiah, the الطارق (the Morning Star) or النجم الثاقب (the Star of Piercing Brightness) of Islam.
The verse has also been taken to mean that God has appointed a guardian over every person who records his good or bad deeds. For this meaning of the verse see 50:19.
1661
安拉将保护晨星--------穆圣的代表和光亮耀眼的星辰--------穆圣。
4673
Commentary:
"Soul" signifying the souls or persons of the class of النجم الثاقب i.e. the bright stars that dispel spiritual darkness, the verse means that God will guard and protect the Promised Messiah, the الطارق (the Morning Star) or النجم الثاقب (the Star of Piercing Brightness) of Islam.
The verse has also been taken to mean that God has appointed a guardian over every person who records his good or bad deeds. For this meaning of the verse see 50:19.
3317
God will protect the Morning Star—the Holy Prophet’s Deputy and the Star of piercing brightness—the Holy Prophet.