تَقۡعُدُوۡا
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "تَقۡعُدُوۡا".
وَقَدۡ نَزَّلَ عَلَیۡکُمۡ فِی الۡکِتٰبِ اَنۡ اِذَا سَمِعۡتُمۡ اٰیٰتِ اللّٰہِ یُکۡفَرُ بِہَا وَیُسۡتَہۡزَاُ بِہَا فَلَا تَقۡعُدُوۡا مَعَہُمۡ حَتّٰی یَخُوۡضُوۡا فِیۡ حَدِیۡثٍ غَیۡرِہٖۤ ۚ اِنَّکُمۡ اِذًا مِّثۡلُہُمۡ ۗ اِنَّ اللّٰہَ جَامِعُ الۡمُنٰفِقِیۡنَ وَالۡکٰفِرِیۡنَ فِیۡ جَہَنَّمَ جَمِیۡعًا
6:69.
6:69.
The reference in the words, He has already revealed to you in the Book, is to 6:69 which was revealed at Mecca prior to the verse under comment; yet 6:69 has been placed after it in the existing arrangement of the Qur’an which shows that the present arrangement of the Quranic verses is not the same in which they were revealed.
The underlying principle in the injunction contained in the present verse is threefold: (1) To emphasize the seriousness and importance of religious matters; (2) to protect the believers against the demoralizing influences of the disbelievers’ company and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
6:69.
Commentary:
The reference in the words, has already revealed to you, is to 6:69 where we read, And when thou seest those who engage in vain discourse concerning Our Signs, then turn thou away from them until they enter into a discourse other than that; and if Satan cause thee to forget, then sit not, after recollection, with the unjust people.
The Surah in which the above-quoted verse occurs was revealed at Mecca, i.e. before the present Surah which is a Medinite one. This clearly shows that the present order of the verses and the Surahs of the Quran is not the same as that in which they were revealed. The reference in the words, He has already revealed to you in the Book, is, as stated above, to 6:69 which was revealed prior to the verse under comment; yet the former has been placed after the latter in the existing arrangement of the Quran.
It is also worthy of note here that while referring to a verse already revealed, the verse under comment uses the words نزل علیکم (has revealed to you) and not یتلی علیکم (is recited to you). The latter expression, i.e. "is recited to you" has been used in 4:128 with reference to 4:4 which had not only been already revealed but has also been placed before the former, i.e. 4:128, in the existing order of the Quran. Again 6:146 makes an allusion to 16:116 in the words اوحی الی (has been revealed to me). Thus, the fact that the Quran uses the words نزل and اوحی for alluding to verses that were revealed earlier but were to be placed later and the word یتلی for alluding to those verses that were not only revealed earlier but were also to be placed earlier, clearly shows that the present order was not devised by the Holy Prophet but was devised and revealed by God Himself.
Another noteworthy point that emerges from this verse is that when an address is made to the Holy Prophet, it is not always meant for him personally but is often meant for his followers, i.e. Muslims in general. In 6:69, the commandment appears to have been addressed to the Holy Prophet, because in that verse all the pronouns and verbs have been used in the second person singular number; but the verse under comment, while referring to the commandment contained in 6:69, clearly addresses Muslims generally, for the words used are, He has already revealed to you in the Book that, when you hear the Signs of God being denied and mocked at, sit not with them, which establishes the fact that the addressees in the commandment embodied in both these verses are the same, i.e. Muslims. If the pronoun "thou" in 6:69 was meant for the Holy Prophet himself, the present verse, while referring to the selfsame commandment, could not address Muslims generally by using the pronoun "you", particularly when besides 6:69 there is no verse in the Quran to which the verse under comment can possibly refer.
The substitution in the present verse of the words لا تقعدوا (sit not with them) for the words اعرض (turn away from them), occurring in 6:69, indicates that the latter expression as used at some places in the Quran is meant to convey the sense of "severing connection with".
The underlying principle in the injunction contained in the present verse is threefold: (1) to emphasize the seriousness and importance of religious matters; (2) to protect the Faithful against the demoralizing influences of disbelievers; and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
h
6:69.
d
6:69.
604
Commentary:
The reference in the words, has already revealed to you, is to 6:69 where we read, And when thou seest those who engage in vain discourse concerning Our Signs, then turn thou away from them until they enter into a discourse other than that; and if Satan cause thee to forget, then sit not, after recollection, with the unjust people.
The Surah in which the above-quoted verse occurs was revealed at Mecca, i.e. before the present Surah which is a Medinite one. This clearly shows that the present order of the verses and the Surahs of the Quran is not the same as that in which they were revealed. The reference in the words, He has already revealed to you in the Book, is, as stated above, to 6:69 which was revealed prior to the verse under comment; yet the former has been placed after the latter in the existing arrangement of the Quran.
It is also worthy of note here that while referring to a verse already revealed, the verse under comment uses the words نزل علیکم (has revealed to you) and not یتلی علیکم (is recited to you). The latter expression, i.e. "is recited to you" has been used in 4:128 with reference to 4:4 which had not only been already revealed but has also been placed before the former, i.e. 4:128, in the existing order of the Quran. Again 6:146 makes an allusion to 16:116 in the words اوحی الی (has been revealed to me). Thus, the fact that the Quran uses the words نزل and اوحی for alluding to verses that were revealed earlier but were to be placed later and the word یتلی for alluding to those verses that were not only revealed earlier but were also to be placed earlier, clearly shows that the present order was not devised by the Holy Prophet but was devised and revealed by God Himself.
Another noteworthy point that emerges from this verse is that when an address is made to the Holy Prophet, it is not always meant for him personally but is often meant for his followers, i.e. Muslims in general. In 6:69, the commandment appears to have been addressed to the Holy Prophet, because in that verse all the pronouns and verbs have been used in the second person singular number; but the verse under comment, while referring to the commandment contained in 6:69, clearly addresses Muslims generally, for the words used are, He has already revealed to you in the Book that, when you hear the Signs of God being denied and mocked at, sit not with them, which establishes the fact that the addressees in the commandment embodied in both these verses are the same, i.e. Muslims. If the pronoun "thou" in 6:69 was meant for the Holy Prophet himself, the present verse, while referring to the selfsame commandment, could not address Muslims generally by using the pronoun "you", particularly when besides 6:69 there is no verse in the Quran to which the verse under comment can possibly refer.
The substitution in the present verse of the words لا تقعدوا (sit not with them) for the words اعرض (turn away from them), occurring in 6:69, indicates that the latter expression as used at some places in the Quran is meant to convey the sense of "severing connection with".
The underlying principle in the injunction contained in the present verse is threefold: (1) to emphasize the seriousness and importance of religious matters; (2) to protect the Faithful against the demoralizing influences of disbelievers; and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
a
6:69.
685
The reference in the words, He has already revealed to you in the Book, is to 6:69 which was revealed at Mecca prior to the verse under comment; yet 6:69 has been placed after it in the existing arrangement of the Qur’an which shows that the present arrangement of the Quranic verses is not the same in which they were revealed.
686
The underlying principle in the injunction contained in the present verse is threefold: (1) To emphasize the seriousness and importance of religious matters; (2) to protect the believers against the demoralizing influences of the disbelievers’ company and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
وَلَا تَقۡعُدُوۡا بِکُلِّ صِرٰطٍ تُوۡعِدُوۡنَ وَتَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ مَنۡ اٰمَنَ بِہٖ وَتَبۡغُوۡنَہَا عِوَجًا ۚ وَاذۡکُرُوۡۤا اِذۡ کُنۡتُمۡ قَلِیۡلًا فَکَثَّرَکُمۡ ۖ وَانۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الۡمُفۡسِدِیۡنَ
7:46; 11:20; 14:4; 16:89.
3:124; 8:27.
The children of Abraham from Keturah, who was a bondwoman, were despised by both the Israelites and the Ishmaelites. They were looked down upon as weak and despicable, but God increased their numbers and gave them wealth and power.
7:46; 11:20; 14:4; 16:89.
3:124; 8:27.
Commentary:
The tribe of Shu‘aib appears to resemble very much the Arabs in their ways and customs; for, the Meccans did with the Holy Prophet exactly what the people of Shu‘aib did with him. Both of them hindered the outsiders from approaching their respective Prophets. The words, لا تقعدوا بکل صراط besides the meaning given in the text, may also be interpreted as, "have not recourse to every means", and taken in this sense, the prohibition shows that the people of Shu‘aib tried all means in their power to dissuade men from accepting the truth.
The children of Abraham from Keturah, who was a bondwoman, were despised by both Israelites and Ishmaelites. They were looked down upon as weak and despicable, but God increased their number and gave them wealth and power. They are, therefore, asked to remember this favour of God and be grateful to Him.
c
7:46; 11:20; 14:4; 16:89.
d
3:124; 8:27.
a
7:46; 11:20; 14:4; 16:89.
b
3:124; 8:27.
985
Commentary:
The tribe of Shu‘aib appears to resemble very much the Arabs in their ways and customs; for, the Meccans did with the Holy Prophet exactly what the people of Shu‘aib did with him. Both of them hindered the outsiders from approaching their respective Prophets. The words, لا تقعدوا بکل صراط besides the meaning given in the text, may also be interpreted as, "have not recourse to every means", and taken in this sense, the prohibition shows that the people of Shu‘aib tried all means in their power to dissuade men from accepting the truth.
The children of Abraham from Keturah, who was a bondwoman, were despised by both Israelites and Ishmaelites. They were looked down upon as weak and despicable, but God increased their number and gave them wealth and power. They are, therefore, asked to remember this favour of God and be grateful to Him.
a
7:46; 11:20; 14:4; 16:89.
b
3:124; 8:27.
1012
The children of Abraham from Keturah, who was a bondwoman, were despised by both the Israelites and the Ishmaelites. They were looked down upon as weak and despicable, but God increased their numbers and gave them wealth and power.