أَخَذْنَا
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "أَخَذْنَا".
وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ وَرَفَعْنَا فَوْقَكُمُ ٱلطُّورَ خُذُوا۟ مَآ ءَاتَيْنَٰكُم بِقُوَّةٍ وَٱذْكُرُوا۟ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ
وَرَفَعْنَا فَوْقَکُمُ الطُّوْرَ یعنی تم کو پہاڑ کے دامن میں کھڑا کیا تھا۔ (خروج باب۱۹ آیت۱۷)۔
ذَکَرَہٗ کے معنی ہیں حَفِظَہٗ فِیْ ذِھْنِہٖ (اقرب) یعنی کسی بات کو اپنے ذہن میں محفوظ کر لیا۔ پس وَاذْکُرُوْا کے معنے ہوں گے اسے محفوظ کر لو اور یاد رکھو۔
2:84, 94; 4:155.
7:172.
The words do not mean that Mount Sinai was physically lifted up to hang over the heads of the Israelites. They only mean that the covenant was taken at a time when the Israelites were standing at the foot of the Mount. They may also refer to the scene when the Mount Sinai was terribly shaken with an earthquake, while the Israelites were camping at its foot (Exod. 19:2). On such an occasion the shaking of a high mountain peak appears as it were hanging over the heads of those standing near it.
2:84, 94; 4:155.
7:172.
Important Words:
میثاق (covenant) is derived from وثق i.e. it was or became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly. میثاق means, a firmly made promise; a covenant (Aqrab & Lane). It should be noted that every commandment of God has the force of a covenant for those who believe, because once an individual or a people believe in God and accept His guidance, they, as it were, enter into a covenant with Him that they will obey all His Commandments, a formal agreement not being necessary. See also 2:28.
رفعنا (We raised high) is derived from رفع which means, he raised or lifted a thing or person; he raised a person in rank, honour, position or dignity; he took a report or complaint to a person in authority (Mufradat & Aqrab). It also means, to make a thing tower above another standing beside it. We read in a hadith رفع لنا صخرة طویلة لھا ظل i.e. a big stone giving good shade was raised above us, i.e. we found ourselves beside a high shady stone (Bukhari, ch. on Hijrah).
فوق (above) is derived from فاق meaning, he surpassed it or him; he stood higher than it or him. Thus فوق is the opposite of "beneath" meaning "above", both literally and figuratively (Aqrab). It is also used to denote a place higher than that which one is occupying. The Quran says: اذجاءوکم من فوقکم i.e. when the enemy made a descent on you from a higher position (33:11).
الطور (the Mount) means: (1) a hill or mountain; (2) the mount Tur or Sinai (Mufradat & Aqrab). Thus, it is both a common and a proper name.
Commentary:
In this verse the Quran again reverts to the previous subject, i.e. the iniquities of the Israelites, but in a different field. The verse refers to the time when Moses went up the Mount Sinai to receive the Ten Commandments and left his followers standing at the foot of the Mount (Exod. 19:17). So the covenant spoken of in the verse refers to the Ten Commandments which were given to Moses on this occasion.
The clause We raised high above you the Mount, does not mean that Mount Sinai was physically lifted up to hang over the heads of the Israelites. It only means that the covenant was taken at a time when the Israelites were standing at the foot of the mountain—a meaning quite consistent with the Arabic idiom as explained under Important Words. The raising of the Mount above the Israelites has been ascribed to God, because it was He Who had commanded them to come and stand at the foot of the Mount.
The verse may also refer to the scene when the Mount Sinai was terribly shaken with an earthquake, while the Israelites were camping near it (Exod. 19:18). On such an occasion the shaking of a high mountain peak appears as if it were hanging over the heads of those standing near it.
a
2:84, 94; 4:155.
b
4:155; 7:172.
60
这些话并不意味着西奈山真是被举起来悬在古以色列人的头顶上空。它们只是意指订约的时候古以色列人正站在这山 (西奈山) 脚下。它们也可以指当古以色列人正在它的山脚下宿营时, 西奈山遭到地震的可怕震撼的情景 («出埃及记»19:2)。在此时刻, 一座高高的山峰的震动, 看来就像它悬在站在它近旁的那些人的头顶上空。
1
وَرَفَعْنَا فَوْقَکُمُ الطُّوْرَ یعنی تم کو پہاڑ کے دامن میں کھڑا کیا تھا۔ (خروج باب۱۹ آیت۱۷)۔
2
ذَکَرَہٗ کے معنی ہیں حَفِظَہٗ فِیْ ذِھْنِہٖ (اقرب) یعنی کسی بات کو اپنے ذہن میں محفوظ کر لیا۔ پس وَاذْکُرُوْا کے معنے ہوں گے اسے محفوظ کر لو اور یاد رکھو۔
a
2:84, 94; 4:155.
b
7:172.
70
Important Words:
میثاق (covenant) is derived from وثق i.e. it was or became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly. میثاق means, a firmly made promise; a covenant (Aqrab & Lane). It should be noted that every commandment of God has the force of a covenant for those who believe, because once an individual or a people believe in God and accept His guidance, they, as it were, enter into a covenant with Him that they will obey all His Commandments, a formal agreement not being necessary. See also 2:28.
رفعنا (We raised high) is derived from رفع which means, he raised or lifted a thing or person; he raised a person in rank, honour, position or dignity; he took a report or complaint to a person in authority (Mufradat & Aqrab). It also means, to make a thing tower above another standing beside it. We read in a hadith رفع لنا صخرة طویلة لھا ظل i.e. a big stone giving good shade was raised above us, i.e. we found ourselves beside a high shady stone (Bukhari, ch. on Hijrah).
فوق (above) is derived from فاق meaning, he surpassed it or him; he stood higher than it or him. Thus فوق is the opposite of "beneath" meaning "above", both literally and figuratively (Aqrab). It is also used to denote a place higher than that which one is occupying. The Quran says: اذجاءوکم من فوقکم i.e. when the enemy made a descent on you from a higher position (33:11).
الطور (the Mount) means: (1) a hill or mountain; (2) the mount Tur or Sinai (Mufradat & Aqrab). Thus, it is both a common and a proper name.
Commentary:
In this verse the Quran again reverts to the previous subject, i.e. the iniquities of the Israelites, but in a different field. The verse refers to the time when Moses went up the Mount Sinai to receive the Ten Commandments and left his followers standing at the foot of the Mount (Exod. 19:17). So the covenant spoken of in the verse refers to the Ten Commandments which were given to Moses on this occasion.
The clause We raised high above you the Mount, does not mean that Mount Sinai was physically lifted up to hang over the heads of the Israelites. It only means that the covenant was taken at a time when the Israelites were standing at the foot of the mountain—a meaning quite consistent with the Arabic idiom as explained under Important Words. The raising of the Mount above the Israelites has been ascribed to God, because it was He Who had commanded them to come and stand at the foot of the Mount.
The verse may also refer to the scene when the Mount Sinai was terribly shaken with an earthquake, while the Israelites were camping near it (Exod. 19:18). On such an occasion the shaking of a high mountain peak appears as if it were hanging over the heads of those standing near it.
c
2:84, 94; 4:155.
d
7:172.
105
The words do not mean that Mount Sinai was physically lifted up to hang over the heads of the Israelites. They only mean that the covenant was taken at a time when the Israelites were standing at the foot of the Mount. They may also refer to the scene when the Mount Sinai was terribly shaken with an earthquake, while the Israelites were camping at its foot (Exod. 19:2). On such an occasion the shaking of a high mountain peak appears as it were hanging over the heads of those standing near it.
وَإِذْ أَخَذْنَا مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱلْوَٰلِدَيْنِ إِحْسَانًا وَذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَقُولُوا۟ لِلنَّاسِ حُسْنًا وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ
عربی الفاظ میں ضمیر خطاب ہے۔ لیکن چونکہ استثناء میں بھی ’’تم‘‘ کا لفظ استعمال ہوا ہے۔ اردو میں دوسری دفعہ تم کا لفظ استعمال نہیں ہو سکتا۔ اس لئے ’’سب‘‘ کے لفظ سے ترجمہ کیا گیا ہے۔ تحت اللفظ ترجمہ اس طرح ہے۔ ’’تم میں سے چند ایک کے سوا (باقی) تم (سب) اعراض کرتے ہوئے پھر گئے۔‘‘
4:155; 5:13.
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
The verse does not refer to any particular covenant but to a general covenant enjoining the Jews to give up the vices which were rife among them at that time and to lead a virtuous life (Exod. 20: 3-6, 12; Lev. 19: 17-18; Prov. 3: 27-28, 30; Deut. 6: 13 & 14: 29). In this verse, as everywhere else in the Qur’an, the sequence of words follows the natural order of importance of the works mentioned.
4:155; 5:13.
2:44; 4:78; 6:73; 22:79; 24:57; 30:32.
Important Words:
میثاق (a covenant). See 2:64.
Commentary:
After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.
The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.
The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.
In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.
It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.
c
4:155; 5:13.
d
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
1
عربی الفاظ میں ضمیر خطاب ہے۔ لیکن چونکہ استثناء میں بھی ’’تم‘‘ کا لفظ استعمال ہوا ہے۔ اردو میں دوسری دفعہ تم کا لفظ استعمال نہیں ہو سکتا۔ اس لئے ’’سب‘‘ کے لفظ سے ترجمہ کیا گیا ہے۔ تحت اللفظ ترجمہ اس طرح ہے۔ ’’تم میں سے چند ایک کے سوا (باقی) تم (سب) اعراض کرتے ہوئے پھر گئے۔‘‘
a
4:155; 5:13.
b
2:44; 4:78; 6:73; 22:79; 24:57; 30:32.
90
Important Words:
میثاق (a covenant). See 2:64.
Commentary:
After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.
The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.
The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.
In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.
It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.
a
4:155; 5:13.
b
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
116
The verse does not refer to any particular covenant but to a general covenant enjoining the Jews to give up the vices which were rife among them at that time and to lead a virtuous life (Exod. 20: 3-6, 12; Lev. 19: 17-18; Prov. 3: 27-28, 30; Deut. 6: 13 & 14: 29). In this verse, as everywhere else in the Qur’an, the sequence of words follows the natural order of importance of the works mentioned.
وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ لَا تَسْفِكُونَ دِمَآءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَٰرِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ
لَا تَسۡفِکُوۡنَ دِمَآءَکُمۡ یعنی بعض یہودی قبیلے دوسرے یہودی قبلیوں کو نقصان نہ پہنچائیں گے۔ عہد کی تفصیل کے لئے دیکھئے خروج باب ۲۰۔ ۲۱
خروج باب ۲۴ آیت ۳۔
The reference may be to the covenant between the Holy Prophet and the Jews of Medina by which both sides undertook to help each other against a common enemy and all disputes were to be referred to the Holy Prophet for decision (Muir’s 'Life of Mahomet' & 'Sirat' by Mirza Bashir Ahmad, M.A.).
See under 2:87.
2
لَا تَسۡفِکُوۡنَ دِمَآءَکُمۡ یعنی بعض یہودی قبیلے دوسرے یہودی قبلیوں کو نقصان نہ پہنچائیں گے۔ عہد کی تفصیل کے لئے دیکھئے خروج باب ۲۰۔ ۲۱
3
خروج باب ۲۴ آیت ۳۔
91
See under 2:87.
117
The reference may be to the covenant between the Holy Prophet and the Jews of Medina by which both sides undertook to help each other against a common enemy and all disputes were to be referred to the Holy Prophet for decision (Muir’s 'Life of Mahomet' & 'Sirat' by Mirza Bashir Ahmad, M.A.).
وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ وَرَفَعْنَا فَوْقَكُمُ ٱلطُّورَ خُذُوا۟ مَآ ءَاتَيْنَٰكُم بِقُوَّةٍ وَٱسْمَعُوا۟ ۖ قَالُوا۟ سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُوا۟ فِى قُلُوبِهِمُ ٱلْعِجْلَ بِكُفْرِهِمْ ۚ قُلْ بِئْسَمَا يَأْمُرُكُم بِهِۦٓ إِيمَٰنُكُمْ إِن كُنتُم مُّؤْمِنِينَ
2:64; 4:155; 7:172.
وَرَفَعْنَا فَوْقَـکُمُ الطُّوْرَ: یعنی تم کو اس کے دامن میں کھڑا کیا تھا۔
عربی کا محاورہ ہے اُشْرِبَ فُـلَا نٌ حُبَّ فُـلَا نٍ اور معنے یہ ہوتے ہیں خَالَطَہٗ حُبُّہٗ قَلْبَہٗ (اقرب) یعنی فلاں کی محبت اس کے دل میں رچ گئی۔ پس اُشْرِبَ مجہول کے صیغہ میں محبت کے رَچ جانے کے لئے بھی استعمال ہوتا ہے۔ بحر محیط میں لکھا ہے۔ وَ قَالُوْا اَشْرَبْتُ الْبَیَاضَ الْحُمْرَۃَ اَی خَلَطْتُّـھَا بِالْحُمْرَۃِ یعنی عرب بعض دفعہ کہتے ہیں کہ میں نے سفیدی کو سرخی پلائی اور مراد ہوتی ہے کہ سفید رنگ میں سرخ رنگ ملا دیا۔ ایک شاعر کہتا ہے۔
اِذَا مَا الْقَلْبُ اُشْرِبَ حُبَّ شَیْئٍ۔ فَـلَا تَـاْمَـلُ لَـہٗ عَنْـہُ انْـصِرَافـًا
ی
See {105}.
The words signify that they practically refused to obey. For the meaning of Qala see {57}.
The expression Ushriba Fi Qalbihi Hubbu Fulanin means, the love of such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The words used in the text mean, the love of the calf had sunk deep into their hearts.
2:64; 4:155; 7:172.
Important Words:
اشربوا (were permeated with) is derived from شرب meaning, he drank. اشرب means, he was made to drink. The expression,اشرب فی قلبه حب فلان means, the love of such and such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The clause, اشربوا فی قلوبھم العجل (lit. they were made to drink into their hearts the calf) must really be read as اشربوا فی قلوبھم حب العجل (lit. they were made to drink into their hearts the love of the calf), the word حب (love) being understood before the word عجل (calf).
Commentary:
For an explanation of the expression, raised high above you the Mount, see under 2:64.
The words, they said, We hear and we disobey, signify that they practically refused to obey God. They did not necessarily use these exact words; for the word, as pointed out under 2:31, sometimes conveys the sense not of actual speech but of practical conduct.
Reference to calf-worship in verse 93 is not a mere reiteration of what has been already said in verse 55; the incident has been mentioned here as an illustration of what has been said about the Jews in the previous verse. Their attention is drawn to their conduct in the days of Moses. When Moses was absent from them for a short time only, they took the image of a calf for their idol, although they had witnessed how God had helped Moses and had shown mighty Signs at his hands; and that at a time when they had given a solemn promise not to worship anything besides God. In spite of that promise, they showed active opposition to the commandments of God by their deeds.
In the concluding portion of the verse, it is pointed out that the Jews professed to believe in what was revealed to them by God, but their belief was of a strange character for in spite of it, they persisted in their opposition to the Prophets. If this was believing, then their faith was only leading them astray.
c
2:64; 4:155; 7:172.
1
وَرَفَعْنَا فَوْقَـکُمُ الطُّوْرَ: یعنی تم کو اس کے دامن میں کھڑا کیا تھا۔
2
عربی کا محاورہ ہے اُشْرِبَ فُـلَا نٌ حُبَّ فُـلَا نٍ اور معنے یہ ہوتے ہیں خَالَطَہٗ حُبُّہٗ قَلْبَہٗ (اقرب) یعنی فلاں کی محبت اس کے دل میں رچ گئی۔ پس اُشْرِبَ مجہول کے صیغہ میں محبت کے رَچ جانے کے لئے بھی استعمال ہوتا ہے۔ بحر محیط میں لکھا ہے۔ وَ قَالُوْا اَشْرَبْتُ الْبَیَاضَ الْحُمْرَۃَ اَی خَلَطْتُّـھَا بِالْحُمْرَۃِ یعنی عرب بعض دفعہ کہتے ہیں کہ میں نے سفیدی کو سرخی پلائی اور مراد ہوتی ہے کہ سفید رنگ میں سرخ رنگ ملا دیا۔ ایک شاعر کہتا ہے۔
اِذَا مَا الْقَلْبُ اُشْرِبَ حُبَّ شَیْئٍ۔ فَـلَا تَـاْمَـلُ لَـہٗ عَنْـہُ انْـصِرَافـًا
ی
b
2:64; 4:155; 7:172.
100
Important Words:
اشربوا (were permeated with) is derived from شرب meaning, he drank. اشرب means, he was made to drink. The expression,اشرب فی قلبه حب فلان means, the love of such and such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The clause, اشربوا فی قلوبھم العجل (lit. they were made to drink into their hearts the calf) must really be read as اشربوا فی قلوبھم حب العجل (lit. they were made to drink into their hearts the love of the calf), the word حب (love) being understood before the word عجل (calf).
Commentary:
For an explanation of the expression, raised high above you the Mount, see under 2:64.
The words, they said, We hear and we disobey, signify that they practically refused to obey God. They did not necessarily use these exact words; for the word, as pointed out under 2:31, sometimes conveys the sense not of actual speech but of practical conduct.
Reference to calf-worship in verse 93 is not a mere reiteration of what has been already said in verse 55; the incident has been mentioned here as an illustration of what has been said about the Jews in the previous verse. Their attention is drawn to their conduct in the days of Moses. When Moses was absent from them for a short time only, they took the image of a calf for their idol, although they had witnessed how God had helped Moses and had shown mighty Signs at his hands; and that at a time when they had given a solemn promise not to worship anything besides God. In spite of that promise, they showed active opposition to the commandments of God by their deeds.
In the concluding portion of the verse, it is pointed out that the Jews professed to believe in what was revealed to them by God, but their belief was of a strange character for in spite of it, they persisted in their opposition to the Prophets. If this was believing, then their faith was only leading them astray.
b
2:64; 4:155; 7:172.121
See {105}.
121A
The words signify that they practically refused to obey. For the meaning of Qala see {57}.
122
The expression Ushriba Fi Qalbihi Hubbu Fulanin means, the love of such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The words used in the text mean, the love of the calf had sunk deep into their hearts.
وَمِنَ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰٓ أَخَذْنَا مِيثَٰقَهُمْ فَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ فَأَغْرَيْنَا بَيْنَهُمُ ٱلْعَدَاوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ۚ وَسَوْفَ يُنَبِّئُهُمُ ٱللَّهُ بِمَا كَانُوا۟ يَصْنَعُونَ
کیسی زبردست پیشگوئی ہے جس میں عیسائی قوموں کی باہمی عداوت کی خبر دی گئی ہے تا مسلمان اپنی کمزوری کے وقت میں مایوس نہ ہوں اور اس پیشگوئی کی وجہ سے ان کی ڈھارس بندھتی رہے۔
This seems to be a reference to Jesus’s prophecy about the advent of the Holy Prophet (John, 16: 12, 13) which his followers deliberately ignored or upon which they vainly sought to put a wrong interpretation.
3:56; 5:65.
Commentary:
After referring to the Jews in the preceding verses, the Quran here refers to the Christians, who had also fallen low owing to their ceasing to act on the commandments of God.
The words, We have caused enmity and hatred among them, either refer to the Christians and the Jews spoken of in the preceding verse or they refer to the Christians alone as understood by the present verse. In any case they embody a great prophecy to the truth of which the whole world is a witness. Unappeasable animosity, hatred and rivalry exist not only between Christians and Jews but also between the different sections of Christians themselves. This enmity and discord are a natural result of their rejection of Islam. The Holy Prophet, who had a universal mission, brought the Message of the oneness of all mankind. All nations of the world were invited to assemble under his banner and thus become welded into one nation and one people. But the People of the Book refused to accept him. So not only will Jews and Christians as well as the sections thereof continue to remain at loggerheads with each other, but the phantom of world-peace will also continue to elude humanity till men come to render allegiance to that Great and Noble Prophet whom God sent as "a mercy for all mankind".
The Arabic word یصنعون (have been doing) is generally used concerning works of art. The allusion is thus primarily to the works of art in which Christian nations were to excel and take pride.
2
کیسی زبردست پیشگوئی ہے جس میں عیسائی قوموں کی باہمی عداوت کی خبر دی گئی ہے تا مسلمان اپنی کمزوری کے وقت میں مایوس نہ ہوں اور اس پیشگوئی کی وجہ سے ان کی ڈھارس بندھتی رہے۔
a
3:56; 5:65.
652
Commentary:
After referring to the Jews in the preceding verses, the Quran here refers to the Christians, who had also fallen low owing to their ceasing to act on the commandments of God.
The words, We have caused enmity and hatred among them, either refer to the Christians and the Jews spoken of in the preceding verse or they refer to the Christians alone as understood by the present verse. In any case they embody a great prophecy to the truth of which the whole world is a witness. Unappeasable animosity, hatred and rivalry exist not only between Christians and Jews but also between the different sections of Christians themselves. This enmity and discord are a natural result of their rejection of Islam. The Holy Prophet, who had a universal mission, brought the Message of the oneness of all mankind. All nations of the world were invited to assemble under his banner and thus become welded into one nation and one people. But the People of the Book refused to accept him. So not only will Jews and Christians as well as the sections thereof continue to remain at loggerheads with each other, but the phantom of world-peace will also continue to elude humanity till men come to render allegiance to that Great and Noble Prophet whom God sent as "a mercy for all mankind".
The Arabic word یصنعون (have been doing) is generally used concerning works of art. The allusion is thus primarily to the works of art in which Christian nations were to excel and take pride.
727C
This seems to be a reference to Jesus’s prophecy about the advent of the Holy Prophet (John, 16: 12, 13) which his followers deliberately ignored or upon which they vainly sought to put a wrong interpretation.
لَقَدْ أَخَذْنَا مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَأَرْسَلْنَآ إِلَيْهِمْ رُسُلًا ۖ كُلَّمَا جَآءَهُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُهُمْ فَرِيقًا كَذَّبُوا۟ وَفَرِيقًا يَقْتُلُونَ
2:88.
2:88.
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are the "Messengers" mentioned in the present verse.
2:88.
Commentary:
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are none but the "Messengers" mentioned in the present verse.
d
2:88.
d
2:88.
701
Commentary:
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are none but the "Messengers" mentioned in the present verse.
a
2:88.
776
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are the "Messengers" mentioned in the present verse.
حَتَّىٰٓ إِذَآ أَخَذْنَا مُتْرَفِيهِم بِٱلْعَذَابِ إِذَا هُمْ يَجْـَٔرُونَ
10:23; 16:54; 30:34; 39:9.
10:23; 16:54; 30:34; 39:9.
10:23; 16:54; 30:34; 39:9.
Important Words:
یجئرون (they cry for help) is derived from جأر which means, he (a bull) lowed. جأر الی اللّٰه means, he raised his voice in prayer or supplication; he cried out or called for help; he humbled himself with earnest supplication to God. جأرت الارض means, the herbage of the land grew tall (Lane & Aqrab).
For مترف see 11:117 & 17:17.
d
10:23; 16:54; 30:34; 39:9.
b
10:23; 16:54; 30:34; 39:9.
2554
Important Words:
یجئرون (they cry for help) is derived from جأر which means, he (a bull) lowed. جأر الی اللّٰه means, he raised his voice in prayer or supplication; he cried out or called for help; he humbled himself with earnest supplication to God. جأرت الارض means, the herbage of the land grew tall (Lane & Aqrab).
For مترف see 11:117 & 17:17.
e
10:23; 16:54; 30:34; 39:9.
فَكُلًّا أَخَذْنَا بِذَنۢبِهِۦ ۖ فَمِنْهُم مَّنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُم مَّنْ أَخَذَتْهُ ٱلصَّيْحَةُ وَمِنْهُم مَّنْ خَسَفْنَا بِهِ ٱلْأَرْضَ وَمِنْهُم مَّنْ أَغْرَقْنَا ۚ وَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
28:82.
16:34; 30:10.
The Qur’an has used different words and expressions for the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad is described as furious wind (41:17; 54:20 & 69:7); that which overtook Thamud as earthquake (7:79), blast (11:68: 54:32), thunderbolt (41:18) and violent blast (69:6); that which destroyed the people of Lot as stones of clay (11:83; 15:75), storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib, as earthquake (7:92; 29:38), blast (11:95), and punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and courtiers, Haman and Korah and destroyed them root and branch, has been described by the expressions: We…drowned Pharaoh’s people (2:51; 7:137 & 17:104), and We caused the earth to swallow him up (28:82).
28:82.
16:34; 30:10.
Commentary:
Whereas separate mention has been made in the few preceding verses of the peoples of the five great Prophets of God (Hud, Salih, Lot, Shu‘aib and Moses), the manner in which they treated their Prophets and of the Divine punishment that overtook them on account of their wicked behaviour, the present verse deals collectively with the different forms of punishment. The Quran has used different words and expressions to describe the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad, is described as ریحا صرصراi.e. furious wind (41:17; 54:20 & 69:7) and الریح العقیم i.e. destructive wind (51:42); that which overtook Thamud, as رجفة i.e. earthquake (7:79), صیحة i.e. blast (11:68; 54:32), صاعقة i.e. thunderbolt (41:18) and طاغیة i.e. violent blast (69:5); that which destroyed the people of Lot as حجارة من سجیل i.e. stones of clay (11:83; 15:75), صیحة and حاصبا i.e. storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib as رجفة i.e. earthquake (7:92; 29:38), صیحة i.e. blast (11:95), and عذاب یوم الظلة i.e. punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and his courtiers, Haman and Korah and destroyed them root and branch has been described by the expressions أغرقنا i.e. We drowned them (2:51; 7:137 & 17:104) and خسفنا به i.e. We made the earth swallow him up (28:82).
A careful study of these words shows that some of them, particularly حاصب ، صیحة ، صاعقة ، رجفة and طاغیة are interchangeable and possess almost analogous significance and meaning. See also 11:68.
b
28:82.
c
16:34; 30:10.
b
28:82.
c
16:34; 30:10.
2966
Commentary:
Whereas separate mention has been made in the few preceding verses of the peoples of the five great Prophets of God (Hud, Salih, Lot, Shu‘aib and Moses), the manner in which they treated their Prophets and of the Divine punishment that overtook them on account of their wicked behaviour, the present verse deals collectively with the different forms of punishment. The Quran has used different words and expressions to describe the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad, is described as ریحا صرصراi.e. furious wind (41:17; 54:20 & 69:7) and الریح العقیم i.e. destructive wind (51:42); that which overtook Thamud, as رجفة i.e. earthquake (7:79), صیحة i.e. blast (11:68; 54:32), صاعقة i.e. thunderbolt (41:18) and طاغیة i.e. violent blast (69:5); that which destroyed the people of Lot as حجارة من سجیل i.e. stones of clay (11:83; 15:75), صیحة and حاصبا i.e. storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib as رجفة i.e. earthquake (7:92; 29:38), صیحة i.e. blast (11:95), and عذاب یوم الظلة i.e. punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and his courtiers, Haman and Korah and destroyed them root and branch has been described by the expressions أغرقنا i.e. We drowned them (2:51; 7:137 & 17:104) and خسفنا به i.e. We made the earth swallow him up (28:82).
A careful study of these words shows that some of them, particularly حاصب ، صیحة ، صاعقة ، رجفة and طاغیة are interchangeable and possess almost analogous significance and meaning. See also 11:68.
a
28:82.
b
16:34; 30:10.
2253
The Qur’an has used different words and expressions for the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad is described as furious wind (41:17; 54:20 & 69:7); that which overtook Thamud as earthquake (7:79), blast (11:68: 54:32), thunderbolt (41:18) and violent blast (69:6); that which destroyed the people of Lot as stones of clay (11:83; 15:75), storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib, as earthquake (7:92; 29:38), blast (11:95), and punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and courtiers, Haman and Korah and destroyed them root and branch, has been described by the expressions: We…drowned Pharaoh’s people (2:51; 7:137 & 17:104), and We caused the earth to swallow him up (28:82).
وَإِذْ أَخَذْنَا مِنَ ٱلنَّبِيِّۦنَ مِيثَٰقَهُمْ وَمِنكَ وَمِن نُّوحٍ وَإِبْرَٰهِيمَ وَمُوسَىٰ وَعِيسَى ٱبْنِ مَرْيَمَ ۖ وَأَخَذْنَا مِنْهُم مِّيثَٰقًا غَلِيظًا
3:82.
اس میں سورۃ آل عمران کی آیت۸۲ کی طرف اشارہ ہے کہ ہر نبی کو اس کے بعد آنے والے نبی کی بشارت دی گئی تھی اور اس کی قوم پر واجب کیا گیا تھا کہ اس پر ایمان لائے۔
3:82.
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a unique position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law- bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’s harbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also {433}.
3:82.
Commentary:
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a very eminent and exalted position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law-bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’sharbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also 3:82.
b
3:82.
2
اس میں سورۃ آل عمران کی آیت۸۲ کی طرف اشارہ ہے کہ ہر نبی کو اس کے بعد آنے والے نبی کی بشارت دی گئی تھی اور اس کی قوم پر واجب کیا گیا تھا کہ اس پر ایمان لائے۔
a
3:82.
3080
Commentary:
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a very eminent and exalted position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law-bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’sharbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also 3:82.
b
3:82.
2334
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a unique position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law- bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’s harbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also {433}.