وَقَالُوۡۤا
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "وَقَالُوۡۤا".
وَقَالُوۡۤا اِنۡ ہِیَ اِلَّا حَیَاتُنَا الدُّنۡیَا وَمَا نَحۡنُ بِمَبۡعُوۡثِیۡنَ
23:38; 44:36; 45:25.
23:38; 44:36; 45:25.
23:38; 44:36; 45:25.
Commentary:
The things of this world and the enjoyments of the present life are, in the sight of most men, so engrossing that they never pause to think of death or of the Hereafter. Would that man could realize the object of his creation and see the everlasting life beyond the grave!
a
23:38; 44:36; 45:25.
a
23:38; 44:36; 45:25.
777
Commentary:
The things of this world and the enjoyments of the present life are, in the sight of most men, so engrossing that they never pause to think of death or of the Hereafter. Would that man could realize the object of his creation and see the everlasting life beyond the grave!
c
23:38; 44:36; 45:25.
اَلَمۡ یَاۡتِکُمۡ نَبَؤُا الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ قَوۡمِ نُوۡحٍ وَّعَادٍ وَّثَمُوۡدَ ۛ وَالَّذِیۡنَ مِنۡۢ بَعۡدِہِمۡ ۛ لَا یَعۡلَمُہُمۡ اِلَّا اللّٰہُ ۚ جَآءَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ فَرَدُّوۡۤا اَیۡدِیَہُمۡ فِیۡۤ اَفۡوٰہِہِمۡ وَقَالُوۡۤا اِنَّا کَفَرۡنَا بِمَاۤ اُرۡسِلۡتُمۡ بِہٖ وَاِنَّا لَفِیۡ شَکٍّ مِّمَّا تَدۡعُوۡنَنَاۤ اِلَیۡہِ مُرِیۡبٍ
9:70; 40:32; 50:13-15.
9:70; 40:32; 50:13-15.
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
9:70; 40:32; 50:13-15.
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
e
9:70; 40:32; 50:13-15.
a
9:70; 40:32; 50:13-15.
1664
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
c
9:70; 40:32; 50:13-15.
1456
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
1457
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
وَقَالُوۡۤا اَءِذَا کُنَّا عِظٰمًا وَّرُفٰتًا اَءِنَّا لَمَبۡعُوۡثُوۡنَ خَلۡقًا جَدِیۡدًا
17:99; 23:83; 37:17; 46:48.
17:99; 23:83; 37:17; 46:48.
17:99; 23:83; 37:17; 56:48.
Important Words:
رفاتا (broken particles). They say رفته i.e. he broke it; or broke it in pieces; he crushed, bruised, brayed or pounded it; he crumbled it or broke it into small pieces with his hand.
رفت عنقه means, he broke or crushed his neck. They say رفت الماء العطش i.e. the water broke the vehemence of thirst. رفات means, an old and decayed bone; or anything broken in pieces, crushed or crumbled or broken into small pieces; or broken or crumbled particles. The words ءاذا کنا عظاما ورفاتا mean, when we shall have become bones and broken particles (Lane & Aqrab).
Commentary:
In the preceding verses it was mentioned how believers would attain prosperity both in this life and in the next and disbelievers would suffer punishment. This verse gives expression to the very natural wonder and amazement of disbelievers that they would ever be raised to a new life after they had been dead.
c
17:99; 23:83; 37:17; 46:48.
a
17:99; 23:83; 37:17; 56:48.
1979
Important Words:
رفاتا (broken particles). They say رفته i.e. he broke it; or broke it in pieces; he crushed, bruised, brayed or pounded it; he crumbled it or broke it into small pieces with his hand.
رفت عنقه means, he broke or crushed his neck. They say رفت الماء العطش i.e. the water broke the vehemence of thirst. رفات means, an old and decayed bone; or anything broken in pieces, crushed or crumbled or broken into small pieces; or broken or crumbled particles. The words ءاذا کنا عظاما ورفاتا mean, when we shall have become bones and broken particles (Lane & Aqrab).
Commentary:
In the preceding verses it was mentioned how believers would attain prosperity both in this life and in the next and disbelievers would suffer punishment. This verse gives expression to the very natural wonder and amazement of disbelievers that they would ever be raised to a new life after they had been dead.
c
17:99; 23:83; 37:17; 46:48.
ذٰلِکَ جَزَآؤُہُمۡ بِاَنَّہُمۡ کَفَرُوۡا بِاٰیٰتِنَا وَقَالُوۡۤا اَءِذَا کُنَّا عِظٰمًا وَّرُفٰتًا اَءِنَّا لَمَبۡعُوۡثُوۡنَ خَلۡقًا جَدِیۡدًا
18:107; 34:18.
17:50; 23:83; 36:79; 37:17; 56:48.
All rejection of religion and truth is, in fact, the result of denial of the Hereafter. This is why the Qur’an has laid so much stress on Life after death and reverts to this all important subject time and again.
18:107; 34:18.
17:50; 23:83; 36:79; 37:17; 56:48.
Commentary:
All disbelief is born of lack of belief in the life after death. Disbelievers rejected the word of God and thus rendered themselves deserving of punishment but this rejection of Divine revelation was due to a lack of belief in the life after death when they would have to render an account of their deeds. All rejection of religion and truth is, in fact, the result of denial of the next life. This is why the Quran has laid so much stress on the life after death and reverts to this all-important subject time and again.
f
18:107; 34:18.
g
17:50; 23:83; 36:79; 37:17; 56:48.
733
一切拒绝宗教和真理的行为实际上都是否认有后世的结果。这就是 «古兰经» 如此强调死后复生以及一次又一次重复这一个十分重要的论题的原因。
a
18:107; 34:18.
b
17:50; 23:83; 36:79; 37:17; 56:48.
2027
Commentary:
All disbelief is born of lack of belief in the life after death. Disbelievers rejected the word of God and thus rendered themselves deserving of punishment but this rejection of Divine revelation was due to a lack of belief in the life after death when they would have to render an account of their deeds. All rejection of religion and truth is, in fact, the result of denial of the next life. This is why the Quran has laid so much stress on the life after death and reverts to this all-important subject time and again.
e
18:107; 34:18.
f
17:50; 23:83; 36:79; 37:17; 56:48.
1655
All rejection of religion and truth is, in fact, the result of denial of the Hereafter. This is why the Qur’an has laid so much stress on Life after death and reverts to this all important subject time and again.
وَقَالُوۡۤا اَسٰطِیۡرُ الۡاَوَّلِیۡنَ اکۡتَتَبَہَا فَہِیَ تُمۡلٰی عَلَیۡہِ بُکۡرَۃً وَّاَصِیۡلًا
8:32; 16:25; 68:16; 83:14.
8:32; 16:25; 68:16; 83:14.
8:32; 16:25; 68:16; 83:14.
Important Words:
اکتتبھا (got them written down) is derived from کتب which means, he wrote. اکتتب کتاباً means, he wrote a book; he asked one to dictate it; he asked for a book or the like to be written for him; he collected it (Lane & Aqrab).
Commentary:
See next verse.
b
8:32; 16:25; 68:16; 83:14.
a
8:32; 16:25; 68:16; 83:14.
2644A
Important Words:
اکتتبھا (got them written down) is derived from کتب which means, he wrote. اکتتب کتاباً means, he wrote a book; he asked one to dictate it; he asked for a book or the like to be written for him; he collected it (Lane & Aqrab).
Commentary:
See next verse.
d
8:32; 16:25; 68:16; 83:14.
فَلَمَّا جَآءَہُمُ الۡحَقُّ مِنۡ عِنۡدِنَا قَالُوۡا لَوۡلَاۤ اُوۡتِیَ مِثۡلَ مَاۤ اُوۡتِیَ مُوۡسٰۤی ۚ اَوَلَمۡ یَکۡفُرُوۡا بِمَاۤ اُوۡتِیَ مُوۡسٰی مِنۡ قَبۡلُ ۖ قَالُوۡا سِحۡرَانِ تَظٰہَرَا وَقَالُوۡۤا اِنَّا بِکُلٍّ کٰفِرُوۡنَ
6:125.
6:125.
6:125.
Commentary:
It is customary with disbelievers in the time of every Prophet that they demand from him signs and miracles which had been shown by a previous Prophet, while the disbelievers of that very Prophet had also rejected him in spite of the fact that he had shown the same miracles which disbelievers in the time of the later Prophet demanded. The verse exposes the absurdity of this worn out demand of disbelievers and purports to say that they demand from the Holy Prophet the same teachings which were given to Moses while the spiritual needs and requirements of the Holy Prophet’s time are different from those of Moses and, therefore, their demand is foolish. Yet when they are told that prophecies which were made by Moses have been fulfilled in the person of the Holy Prophet and that the teachings of the Quran in many respects support and corroborate the teachings of Torah, they say that both the Quran and the Torah are two pieces of magic that support each other.
a
6:125.
a
6:125.
2911
Commentary:
It is customary with disbelievers in the time of every Prophet that they demand from him signs and miracles which had been shown by a previous Prophet, while the disbelievers of that very Prophet had also rejected him in spite of the fact that he had shown the same miracles which disbelievers in the time of the later Prophet demanded. The verse exposes the absurdity of this worn out demand of disbelievers and purports to say that they demand from the Holy Prophet the same teachings which were given to Moses while the spiritual needs and requirements of the Holy Prophet’s time are different from those of Moses and, therefore, their demand is foolish. Yet when they are told that prophecies which were made by Moses have been fulfilled in the person of the Holy Prophet and that the teachings of the Quran in many respects support and corroborate the teachings of Torah, they say that both the Quran and the Torah are two pieces of magic that support each other.
b
6:125.
وَقَالُوۡۤا اِنۡ نَّتَّبِعِ الۡہُدٰی مَعَکَ نُتَخَطَّفۡ مِنۡ اَرۡضِنَاۤ ۚ اَوَلَمۡ نُمَکِّنۡ لَّہُمۡ حَرَمًا اٰمِنًا یُّجۡبٰۤی اِلَیۡہِ ثَمَرٰتُ کُلِّ شَیۡءٍ رِّزۡقًا مِّنۡ لَّدُنَّا وَلٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ
2:127; 14:38.
یعنی لوگ ہم کو ہلاک کر دیں گے۔
2:127; 14:38.
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
2:127; 14:38.
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
e
2:127; 14:38.
1
یعنی لوگ ہم کو ہلاک کر دیں گے۔
d
2:127; 14:38.
2918
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
c
2:127; 14:38.
2224
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
وَقَالُوۡۤا اَءِذَا ضَلَلۡنَا فِی الۡاَرۡضِ اَءِنَّا لَفِیۡ خَلۡقٍ جَدِیۡدٍۭ ۚ بَلۡ ہُمۡ بِلِقَآءِ رَبِّہِمۡ کٰفِرُوۡنَ
18:106; 29:24; 30:17.
یعنی اگر خالی مرنے کے بعد اٹھنے کی تعلیم ہوتی تو بڑے شوق سے مان لیتے مگر چونکہ خداتعالیٰ کے سامنے پیش ہونے اور جزا سزا کا ذکر ہے اس لئے منکر ہوتے ہیں۔
18:106; 29:24; 30:17.
18:106; 29:24; 30:17.
Commentary:
The argument has been put forward again and again in the Quran that if God can create and develop from mere earth a wonderful creation, He can also give man a new life after he is dead.
a
18:106; 29:24; 30:17.
4
یعنی اگر خالی مرنے کے بعد اٹھنے کی تعلیم ہوتی تو بڑے شوق سے مان لیتے مگر چونکہ خداتعالیٰ کے سامنے پیش ہونے اور جزا سزا کا ذکر ہے اس لئے منکر ہوتے ہیں۔
a
18:106; 29:24; 30:17.
3066
Commentary:
The argument has been put forward again and again in the Quran that if God can create and develop from mere earth a wonderful creation, He can also give man a new life after he is dead.
a
18:106; 29:24; 30:17.
وَقَالُوۡۤا اٰمَنَّا بِہٖ وَاَنّٰی لَہُمُ التَّنَاوُشُ مِنۡ مَّکَانٍۭ بَعِیۡدٍ
The words may mean "after death" and the verse may signify that disbelievers will surely, realize after death that they were in the wrong. Disbelievers make foolish conjectures about the failure of the Prophet’s mission, which being far removed from the source of "the unseen" or from reality, reason and truth are foolish and baseless.
Commentary:
The words "from a position so far-off" may mean "after death." In this sense the verse would mean that disbelievers will surely realize after death that they were in the wrong.
3173
Commentary:
The words "from a position so far-off" may mean "after death." In this sense the verse would mean that disbelievers will surely realize after death that they were in the wrong.
2405
The words may mean "after death" and the verse may signify that disbelievers will surely, realize after death that they were in the wrong. Disbelievers make foolish conjectures about the failure of the Prophet’s mission, which being far removed from the source of "the unseen" or from reality, reason and truth are foolish and baseless.
وَقَالُوۡۤا اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
7:110; 61:7.
7:110; 61:7.
23:84; 27:69.
a
7:110; 61:7.
b
23:84; 27:69.
a
7:110; 61:7.
وَقَالُوۡۤا ءَاٰلِہَتُنَا خَیۡرٌ اَمۡ ہُوَ ۚ مَا ضَرَبُوۡہُ لَکَ اِلَّا جَدَلًۢا ۚ بَلۡ ہُمۡ قَوۡمٌ خَصِمُوۡنَ
迈喜合的降临是犹太人即将失去颜面, 受到耻辱并将永远被夺先知品位的迹象。 مَثَل (Mathal) 表示: 与另一个相似或相同 (6:39)。这节经文还有一个意思: 当穆圣的信从者--------穆斯林--------被告知另有一个人和伊撒相似, 和他一模一样, 会在他们中间站起来使他们获得新生, 恢复他们失去的精神光辉, 这时他们不是为这个好消息而高兴, 而是掀起了一片喧嚷。因此这节经文可视为伊撒 (耶稣) 的再临。
’’ہمارے معبود‘‘ سے مراد وہ بزرگ ہیں جن کو وہ خداتعالیٰ کے مقابلہ میں عظمت دیتے ہیں خواہ ان کے آگے عملاً سجدہ نہ کرتے ہوں۔ جیسا کہ آج کل کے مشرک یعنی اہل تشیع وغیرہ جو کہتے ہیں کہ مہدی کے آنے پر سب رسول زندہ کیے جائیں گے اور اس کی اطاعت کریں گے۔
The advent of the Messiah was a sign that the Jews were going to be disgraced and humiliated and were about to be deprived of Prophethood for all time. Mathal signifying anything similar or equal to another (6:39), the verse, besides the meaning given in the text, may also signify that when the people of the Holy Prophet—the Muslims—are told that another person, who would be like Jesus and would be his counterpart, would be raised from among them to regenerate them and restore their lost spiritual glory, instead of being glad over these good tidings, they raise a clamour. The verse may thus be taken as referring to the Second Coming of Jesus.
1228
迈喜合的降临是犹太人即将失去颜面, 受到耻辱并将永远被夺先知品位的迹象。 مَثَل (Mathal) 表示: 与另一个相似或相同 (6:39)。这节经文还有一个意思: 当穆圣的信从者--------穆斯林--------被告知另有一个人和伊撒相似, 和他一模一样, 会在他们中间站起来使他们获得新生, 恢复他们失去的精神光辉, 这时他们不是为这个好消息而高兴, 而是掀起了一片喧嚷。因此这节经文可视为伊撒 (耶稣) 的再临。
2
’’ہمارے معبود‘‘ سے مراد وہ بزرگ ہیں جن کو وہ خداتعالیٰ کے مقابلہ میں عظمت دیتے ہیں خواہ ان کے آگے عملاً سجدہ نہ کرتے ہوں۔ جیسا کہ آج کل کے مشرک یعنی اہل تشیع وغیرہ جو کہتے ہیں کہ مہدی کے آنے پر سب رسول زندہ کیے جائیں گے اور اس کی اطاعت کریں گے۔
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The advent of the Messiah was a sign that the Jews were going to be disgraced and humiliated and were about to be deprived of Prophethood for all time. Mathal signifying anything similar or equal to another (6:39), the verse, besides the meaning given in the text, may also signify that when the people of the Holy Prophet—the Muslims—are told that another person, who would be like Jesus and would be his counterpart, would be raised from among them to regenerate them and restore their lost spiritual glory, instead of being glad over these good tidings, they raise a clamour. The verse may thus be taken as referring to the Second Coming of Jesus.