مَّقۡضِیًّا
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "مَّقۡضِیًّا".
قَالَ کَذٰلِکِ قَالَ رَبُّکِ ہُوَ عَلَیَّ ہَیِّنٌ ۖ وَّلِنَجۡعَلَہٗۤ اٰیَۃً لِّلنَّاسِ وَرَحۡمَۃً مِّنَّا ۚ وَکَانَ اَمۡرًا مَّقۡضِیًّا
3:41, 48; 19:22; 51:31.
یورپ کے متعدد ڈاکٹروں نے اب اس بات کا اعلان کیا ہے کہ کنواری کے بطن سے لڑکا پیدا ہونا ممکن ہی نہیں بلکہ اس کی کئی مثالیں یقینی طور پر طب سے ثابت ہو چکی ہیں۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۱۷۱ تا ۱۷۵ تفسیر سورۂ مریم)
3:41, 48; 19:22; 51:31.
The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus which was indeed a great Sign for the Israelites. It pointed to the impending transition of Prophethood from the House of Israel to that of Ishmael and constituted a warning to the Israelites that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. It is in this sense that Jesus has also been spoken of as 'a Sign of the Hour' in the Qur’an (43:62), i.e. a Sign of the time when Prophethood was to have passed from the Israelites to the Ishmaelites.
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Qur’an has used two words Qadar and Qada’ to express the sense of Divine decree. The former word means designing or determining, while the latter means decreeing. When a scheme or plan is only designed to be put into execution, it is called Qadar, and when it is decreed by God that it should be carried into effect, it is named Qada’. The fatherless birth of Jesus was a Qada’ (decree) of God.
3:41, 48; 19:22; 51:31.
Important Words:
مقضیا (decreed) is derived from قضی. They say قضی امراً i.e. he decreed or ordained or commanded the thing (Lane). See also 15:67.
Commentary:
The words, It is easy for Me, signify that a most unusual and apparently impossible thing such as to cause a child to be born without the instrumentality of a father is quite easy for God to bring about. The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus. That birth was indeed a great Sign for the Israelites. It pointed to the impending transition of prophethood from the House of Israel to that of Ishmael. It also constituted a warning to the Israelites in the sense that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. So God decreed to bring about Jesus’ birth independently of a father. Jesus had an Israelite mother only and had no father. As the final step in the process of transition, however, the Great and Noble Messenger who was to follow him was to have neither an Israelite father nor an Israelite mother. He was to appear from another people, from among the Ishmaelites, the brethren of the Israelites, in accordance with the Divine promise made to Moses (Deut. 18:18). It is in this sense that Jesus has been spoken of as 'a Sign of the Hour' in the Quran (43:62), i.e. a Sign of the time when prophethood was to have passed from the Israelites to the Ishmaelites. See also Introduction to this Surah.
Jesus has also been spoken of 'as a mercy from Us.' He was a mercy from God in the sense that he taught meekness and humility to the Jews who had become hard-hearted and conceited to the core. He was also a mercy in the sense that he came as a forerunner of the Holy Prophet who himself 'was sent as a mercy for all the worlds' (21:108). Again Jesus was a divine mercy inasmuch as he paved the way for the revelation of the Quran which has also been referred to as 'a mercy from the Lord' (29:52; 43:33). But this use of the words, 'That We may make him a Sign unto men and a mercy from Us' should not be understood to entitle Jesus to any special spiritual status. Other persons and prophets of God have also been styled 'as a mercy and a Sign from God' in the Quran (2:260; 7:74; 10:93; 21:108).
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Quran has used two words قدر and قضا to express the sense of Divine decree. They are sometimes erroneously taken one for the other. But while قدر means designing or determining, قضی means decreeing. When a scheme or plan is only designed to be put into execution, it is called قدر but when it is decreed by God that it should be carried into actual effect, it is named قضاء. The fatherless birth of Jesus was a قضاء (Divine decree) of God and not a قدر.
d
3:41, 48; 19:22; 51:31.
3
یورپ کے متعدد ڈاکٹروں نے اب اس بات کا اعلان کیا ہے کہ کنواری کے بطن سے لڑکا پیدا ہونا ممکن ہی نہیں بلکہ اس کی کئی مثالیں یقینی طور پر طب سے ثابت ہو چکی ہیں۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۱۷۱ تا ۱۷۵ تفسیر سورۂ مریم)
a
3:41, 48; 19:22; 51:31.
2166
Important Words:
مقضیا (decreed) is derived from قضی. They say قضی امراً i.e. he decreed or ordained or commanded the thing (Lane). See also 15:67.
Commentary:
The words, It is easy for Me, signify that a most unusual and apparently impossible thing such as to cause a child to be born without the instrumentality of a father is quite easy for God to bring about. The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus. That birth was indeed a great Sign for the Israelites. It pointed to the impending transition of prophethood from the House of Israel to that of Ishmael. It also constituted a warning to the Israelites in the sense that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. So God decreed to bring about Jesus’ birth independently of a father. Jesus had an Israelite mother only and had no father. As the final step in the process of transition, however, the Great and Noble Messenger who was to follow him was to have neither an Israelite father nor an Israelite mother. He was to appear from another people, from among the Ishmaelites, the brethren of the Israelites, in accordance with the Divine promise made to Moses (Deut. 18:18). It is in this sense that Jesus has been spoken of as 'a Sign of the Hour' in the Quran (43:62), i.e. a Sign of the time when prophethood was to have passed from the Israelites to the Ishmaelites. See also Introduction to this Surah.
Jesus has also been spoken of 'as a mercy from Us.' He was a mercy from God in the sense that he taught meekness and humility to the Jews who had become hard-hearted and conceited to the core. He was also a mercy in the sense that he came as a forerunner of the Holy Prophet who himself 'was sent as a mercy for all the worlds' (21:108). Again Jesus was a divine mercy inasmuch as he paved the way for the revelation of the Quran which has also been referred to as 'a mercy from the Lord' (29:52; 43:33). But this use of the words, 'That We may make him a Sign unto men and a mercy from Us' should not be understood to entitle Jesus to any special spiritual status. Other persons and prophets of God have also been styled 'as a mercy and a Sign from God' in the Quran (2:260; 7:74; 10:93; 21:108).
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Quran has used two words قدر and قضا to express the sense of Divine decree. They are sometimes erroneously taken one for the other. But while قدر means designing or determining, قضی means decreeing. When a scheme or plan is only designed to be put into execution, it is called قدر but when it is decreed by God that it should be carried into actual effect, it is named قضاء. The fatherless birth of Jesus was a قضاء (Divine decree) of God and not a قدر.
a
3:41, 48; 19:22; 51:31.
1753
The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus which was indeed a great Sign for the Israelites. It pointed to the impending transition of Prophethood from the House of Israel to that of Ishmael and constituted a warning to the Israelites that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. It is in this sense that Jesus has also been spoken of as 'a Sign of the Hour' in the Qur’an (43:62), i.e. a Sign of the time when Prophethood was to have passed from the Israelites to the Ishmaelites.
1754
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Qur’an has used two words Qadar and Qada’ to express the sense of Divine decree. The former word means designing or determining, while the latter means decreeing. When a scheme or plan is only designed to be put into execution, it is called Qadar, and when it is decreed by God that it should be carried into effect, it is named Qada’. The fatherless birth of Jesus was a Qada’ (decree) of God.
وَاِنۡ مِّنۡکُمۡ اِلَّا وَارِدُہَا ۚ کَانَ عَلٰی رَبِّکَ حَتۡمًا مَّقۡضِیًّا
21:99.
在 مِنْكُمْ (Minkum) 中的代词 كُمْ (Kum, 你们) 不是作一般的你们解。按上下文意思, 它指的只是不信的人, 即那些怀疑死后有生命的人。所有这些各种各样的 人, 在以前的各节经文中都已谈过。依照伊本•阿巴斯和伊克里马 (عِكْرِمَة, ‘Ikrimah) 的看法, مِنْكُمْ (Minkum, 你们的) 的另一种读法是 مِنْهُمْ (Minhum, 他们的), 而伊本•阿巴斯过去经常说, Minkum这一用语是对不信的人说的 (قُرْطُبِی, Qurtubi)。因此, 代词 كُمْ (Kum, 你们) 清楚地指的是67-71节经文所谈到的不信的人。另一方面, «古兰经» 十分清楚而着重地支持正直的信者是绝不会进入火狱的这一看法;他们将在安拉的爱护和永久仁慈的阳光下永享快乐 (27:90; 39:62; 43:69; 等) 而且他们将远离火狱之火, 听不到他的即使是非常非常细微的声音 (21:102-103)。但是, 代词 كُمْ (Kum, 你们) 如果理解为既包括信者又包括不信者的话, 那么, 对于不信的人来说, 这节经文的意思是, 他们都将进入火狱; 而对於信者来说, 这节经文中指出的火狱之火可以意指他们今生必须经历的苦难和考验, 对此他们要耐心而坚韧地忍受, 而通过了这些苦难和考验之后, 最终他们将如下一节经文所表明的那样被引入安拉赐福和宁静的天上。穆圣亲自解释了这节经文的意思。据说他的妻子哈夫萨 (حَفْصَة, Hafsah) 曾经说过: “有一次穆圣说, 参加过白德尔 (بَدْر, Badr) 或吴候德 (اُحُدْ, Uhud) 战役的他的伙伴中没有一个人会进入火狱。我请他看这节经文他稍稍责备了我误解了这节经文的意思, 而且指点我去看下一节经文” («穆斯林» 引自 جَامِعُ الْبَيَانْ Jami‘ul-Bayan)。穆圣向哈夫萨指出的下一节经文 (第73节) 表明, 他也曾了解这节经文中的那个虚词 ثُمَّ (Thumma) 的意思: “以及”, 而把下一节经文当作一个独立而分离的句子; 不然的话, 他就不会责怪哈夫萨误解了现在注释中的这节经文中的意思。
قرآن مجید سے معلوم ہوتا ہے کہ دوزخیں دو(۲) ہیں‘ ایک اس دنیا کی‘ ایک اگلے جہان کی۔ یہ جو فرمایا ہے کہ ہر ایک شخص دوزخ میں جائے گا اس سے یہ مرادنہیں کہ مومن بھی دوزخ میں جائیں گے۔ بلکہ یہ مراد ہے کہ مومن دوزخ کا حصہ اسی دنیا میں پا لیتے ہیں۔ یعنی کفار انہیں قسم قسم کی تکالیف دیتے ہیں۔ ورنہ مومن قرآن مجید کی رو سے اگلے جہان میں دوزخ میں کبھی نہیں جائیں گے۔ کیونکہ قرآن مجید مومنوں کے متعلق فرماتا ہے کہ لَا یَسْمَعُوْنَ حَسِیْسَھَا یعنی مومن دوزخ سے اتنے دور رہیں گے کہ وہ اسکی آواز بھی نہیں سن سکیں گے۔ پس مومنوں کے دوزخ میں جانے سے مراد ان کا دنیا میں تکلیف اٹھانا ہے
21:99.
The pronoun kum (you) in Minkum is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the Life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn-e-‘Abbas and ‘Ikrimah, another reading of Minkum (of you) is Minhum (of them) and Ibn-e-‘Abbas used to say that the expression Minkum is addressed to disbelievers (Qurtubi). So it is to disbelievers mentioned in vv. 67-71 that the pronoun kum (you) clearly refers. On the other hand the Qur’an quite clearly and emphatically supports the view that the righteous believers will never go to Hell; they will ever bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will remain far removed from the fire of Hell and will not hear even its faintest sound (21:102, 103). But if the pronoun kum (you) be taken to include both the believers and the disbelievers, then in
21:99.
Commentary:
The word کم (you) in منکم is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn ‘Abbas and ‘Ikrimah, another reading of منکم (of you) is منھم (of them) and the former used to say that the expression منکم is addressed to disbelievers (Qurtubi). So it is to these people i.e. disbelievers mentioned in vv. 67-69 above that the pronoun کم (you) clearly refers. On the other hand the Quran quite clearly and emphatically supports the view that the righteous believers will not go to Hell; they will bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will be far removed from the fire of Hell and will not hear even its faintest sound (21:102-103). But if the pronoun (you) be taken to include both the believers and the disbelievers, then in the case of disbelievers the verse would mean that all of them will go to Hell and in the case of believers the fire of Hell referred to in the verse would mean the fire of trials and tribulations through which they have to pass in the present life and which they endure with patience and fortitude and out of which eventually they are taken to be brought into the haven of divine bliss and peace as the next verse shows. This reference is supported by several sayings of the Holy Prophet in which he has likened fever to the fire of Hell. He is reported to have said: The fever is a believer’s share of the Hellfire (Qurtubi as quoted by Tabari).
The Holy Prophet himself has explained the meaning of this verse. His wife Hafsah is reported to have said: "On one occasion when the Prophet said that none of those of his Companions who had taken part in the battle of Badr or Uhud will go to Hell, I drew his attention to the present verse, upon which he slightly reprimanded me for having misunderstood its meaning and directed me to read the next verse" (Muslim as quoted by Jami‘ul-Bayan). The fact that the Holy Prophet referred Hafsah to the next verse (v. 73) shows that he also understood the word ثم occurring in that verse to mean "and", and had taken the next verse as an independent and separate clause, otherwise he could not have reprimanded Hafsah for having misunderstood the meaning of the verse under comment.
e
21:99.
805
在 مِنْكُمْ (Minkum) 中的代词 كُمْ (Kum, 你们) 不是作一般的你们解。按上下文意思, 它指的只是不信的人, 即那些怀疑死后有生命的人。所有这些各种各样的 人, 在以前的各节经文中都已谈过。依照伊本•阿巴斯和伊克里马 (عِكْرِمَة, ‘Ikrimah) 的看法, مِنْكُمْ (Minkum, 你们的) 的另一种读法是 مِنْهُمْ (Minhum, 他们的), 而伊本•阿巴斯过去经常说, Minkum这一用语是对不信的人说的 (قُرْطُبِی, Qurtubi)。因此, 代词 كُمْ (Kum, 你们) 清楚地指的是67-71节经文所谈到的不信的人。另一方面, «古兰经» 十分清楚而着重地支持正直的信者是绝不会进入火狱的这一看法;他们将在安拉的爱护和永久仁慈的阳光下永享快乐 (27:90; 39:62; 43:69; 等) 而且他们将远离火狱之火, 听不到他的即使是非常非常细微的声音 (21:102-103)。但是, 代词 كُمْ (Kum, 你们) 如果理解为既包括信者又包括不信者的话, 那么, 对于不信的人来说, 这节经文的意思是, 他们都将进入火狱; 而对於信者来说, 这节经文中指出的火狱之火可以意指他们今生必须经历的苦难和考验, 对此他们要耐心而坚韧地忍受, 而通过了这些苦难和考验之后, 最终他们将如下一节经文所表明的那样被引入安拉赐福和宁静的天上。穆圣亲自解释了这节经文的意思。据说他的妻子哈夫萨 (حَفْصَة, Hafsah) 曾经说过: “有一次穆圣说, 参加过白德尔 (بَدْر, Badr) 或吴候德 (اُحُدْ, Uhud) 战役的他的伙伴中没有一个人会进入火狱。我请他看这节经文他稍稍责备了我误解了这节经文的意思, 而且指点我去看下一节经文” («穆斯林» 引自 جَامِعُ الْبَيَانْ Jami‘ul-Bayan)。穆圣向哈夫萨指出的下一节经文 (第73节) 表明, 他也曾了解这节经文中的那个虚词 ثُمَّ (Thumma) 的意思: “以及”, 而把下一节经文当作一个独立而分离的句子; 不然的话, 他就不会责怪哈夫萨误解了现在注释中的这节经文中的意思。
2
قرآن مجید سے معلوم ہوتا ہے کہ دوزخیں دو(۲) ہیں‘ ایک اس دنیا کی‘ ایک اگلے جہان کی۔ یہ جو فرمایا ہے کہ ہر ایک شخص دوزخ میں جائے گا اس سے یہ مرادنہیں کہ مومن بھی دوزخ میں جائیں گے۔ بلکہ یہ مراد ہے کہ مومن دوزخ کا حصہ اسی دنیا میں پا لیتے ہیں۔ یعنی کفار انہیں قسم قسم کی تکالیف دیتے ہیں۔ ورنہ مومن قرآن مجید کی رو سے اگلے جہان میں دوزخ میں کبھی نہیں جائیں گے۔ کیونکہ قرآن مجید مومنوں کے متعلق فرماتا ہے کہ لَا یَسْمَعُوْنَ حَسِیْسَھَا یعنی مومن دوزخ سے اتنے دور رہیں گے کہ وہ اسکی آواز بھی نہیں سن سکیں گے۔ پس مومنوں کے دوزخ میں جانے سے مراد ان کا دنیا میں تکلیف اٹھانا ہے
a
21:99.
2212
Commentary:
The word کم (you) in منکم is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn ‘Abbas and ‘Ikrimah, another reading of منکم (of you) is منھم (of them) and the former used to say that the expression منکم is addressed to disbelievers (Qurtubi). So it is to these people i.e. disbelievers mentioned in vv. 67-69 above that the pronoun کم (you) clearly refers. On the other hand the Quran quite clearly and emphatically supports the view that the righteous believers will not go to Hell; they will bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will be far removed from the fire of Hell and will not hear even its faintest sound (21:102-103). But if the pronoun (you) be taken to include both the believers and the disbelievers, then in the case of disbelievers the verse would mean that all of them will go to Hell and in the case of believers the fire of Hell referred to in the verse would mean the fire of trials and tribulations through which they have to pass in the present life and which they endure with patience and fortitude and out of which eventually they are taken to be brought into the haven of divine bliss and peace as the next verse shows. This reference is supported by several sayings of the Holy Prophet in which he has likened fever to the fire of Hell. He is reported to have said: The fever is a believer’s share of the Hellfire (Qurtubi as quoted by Tabari).
The Holy Prophet himself has explained the meaning of this verse. His wife Hafsah is reported to have said: "On one occasion when the Prophet said that none of those of his Companions who had taken part in the battle of Badr or Uhud will go to Hell, I drew his attention to the present verse, upon which he slightly reprimanded me for having misunderstood its meaning and directed me to read the next verse" (Muslim as quoted by Jami‘ul-Bayan). The fact that the Holy Prophet referred Hafsah to the next verse (v. 73) shows that he also understood the word ثم occurring in that verse to mean "and", and had taken the next verse as an independent and separate clause, otherwise he could not have reprimanded Hafsah for having misunderstood the meaning of the verse under comment.
a
21:99.
1793A
The pronoun kum (you) in Minkum is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the Life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn-e-‘Abbas and ‘Ikrimah, another reading of Minkum (of you) is Minhum (of them) and Ibn-e-‘Abbas used to say that the expression Minkum is addressed to disbelievers (Qurtubi). So it is to disbelievers mentioned in vv. 67-71 that the pronoun kum (you) clearly refers. On the other hand the Qur’an quite clearly and emphatically supports the view that the righteous believers will never go to Hell; they will ever bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will remain far removed from the fire of Hell and will not hear even its faintest sound (21:102, 103). But if the pronoun kum (you) be taken to include both the believers and the disbelievers, then in