فَٰسِقُونَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "فَٰسِقُونَ".
قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ هَلْ تَنقِمُونَ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ مِن قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَٰسِقُونَ
7:127; 60:2.
7:127; 60:2.
Hal is an interrogative particle which, when followed by illa, may signify, as in the present verse, a negative statement. The words besides the meaning given in the text may also mean, "you do not find fault with us but because we believe." Sometimes it is used to express a positive statement as in 76:2.
7:127; 60:2.
Important Words:
ھل (do you?) is an interrogative particle which, when followed by الا (except or but), may be translated in the form of a negative statement. Thus the words ھل تنقمون منا الا ان آمنا may also be rendered as, "you do not find fault with us but because we believe". Sometimes it is used in the sense of ان (verily) to express a positive statement as ھل اتی علی الانسان حین من الدھر i.e.Surely, there has come upon man a period of time, etc.
تنقمون (you find fault with) is formed from نقم. They say نقم منه i.e. he punished or exacted vengeance on him. نقم منه کذاmeans, he criticized him, found fault with him and severely disliked him for such an evil deed of his. ما تنقم منا means, what fault do you find with us, or what blame do you bring against us while we have committed no offence? (Aqrab). See also 3:5.
Commentary:
The verse drives home to Jews and Christians their folly in persecuting Muslims and finding fault with them. It seems, in effect, to say to them that the only offence which has made Muslims deserving of their persecution and criticism is that they believe in all the Prophets and all the Books of God; while before the advent of Islam they disbelieved in all these things. A Muslim not only believes in the Holy Prophet and the Quran but also in Moses and Jesus and all other Prophets, and looks upon what was revealed to each one of them as of Divine origin. Thus, the verse administers a subtle but very effective rebuke to Christians and Jews, whose Prophets Islam calls upon its followers to respect and honour as true Messengers of God. The verse may equally apply to the opponents of every other Prophet, because the attitude of the rejecters of all Prophets of God and the reason for their persecuting believers are invariably the same.
e
7:127; 60:2.
a
7:127; 60:2.
690
Important Words:
ھل (do you?) is an interrogative particle which, when followed by الا (except or but), may be translated in the form of a negative statement. Thus the words ھل تنقمون منا الا ان آمنا may also be rendered as, "you do not find fault with us but because we believe". Sometimes it is used in the sense of ان (verily) to express a positive statement as ھل اتی علی الانسان حین من الدھر i.e.Surely, there has come upon man a period of time, etc.
تنقمون (you find fault with) is formed from نقم. They say نقم منه i.e. he punished or exacted vengeance on him. نقم منه کذاmeans, he criticized him, found fault with him and severely disliked him for such an evil deed of his. ما تنقم منا means, what fault do you find with us, or what blame do you bring against us while we have committed no offence? (Aqrab). See also 3:5.
Commentary:
The verse drives home to Jews and Christians their folly in persecuting Muslims and finding fault with them. It seems, in effect, to say to them that the only offence which has made Muslims deserving of their persecution and criticism is that they believe in all the Prophets and all the Books of God; while before the advent of Islam they disbelieved in all these things. A Muslim not only believes in the Holy Prophet and the Quran but also in Moses and Jesus and all other Prophets, and looks upon what was revealed to each one of them as of Divine origin. Thus, the verse administers a subtle but very effective rebuke to Christians and Jews, whose Prophets Islam calls upon its followers to respect and honour as true Messengers of God. The verse may equally apply to the opponents of every other Prophet, because the attitude of the rejecters of all Prophets of God and the reason for their persecuting believers are invariably the same.
c
7:127; 60:2.
762
Hal is an interrogative particle which, when followed by illa, may signify, as in the present verse, a negative statement. The words besides the meaning given in the text may also mean, "you do not find fault with us but because we believe." Sometimes it is used to express a positive statement as in 76:2.
وَلَوْ كَانُوا۟ يُؤْمِنُونَ بِٱللَّهِ وَٱلنَّبِىِّ وَمَآ أُنزِلَ إِلَيْهِ مَا ٱتَّخَذُوهُمْ أَوْلِيَآءَ وَلَٰكِنَّ كَثِيرًا مِّنْهُمْ فَٰسِقُونَ
The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1: 21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18.
Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52).
712
Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52).
784
The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1: 21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18.
كَيْفَ وَإِن يَظْهَرُوا۟ عَلَيْكُمْ لَا يَرْقُبُوا۟ فِيكُمْ إِلًّا وَلَا ذِمَّةً ۚ يُرْضُونَكُم بِأَفْوَٰهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَٰسِقُونَ
9:10.
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
9:10.
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
9:10.
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
3
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
b
9:10.
1171
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
1160
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
1161
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
وَلَا تُصَلِّ عَلَىٰٓ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِۦٓ ۖ إِنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُوا۟ وَهُمْ فَٰسِقُونَ
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
1236
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
۞ أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُوٓا۟ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلْحَقِّ وَلَا يَكُونُوا۟ كَٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ ٱلْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَٰسِقُونَ
2:75; 6:44
21:45.
2:75; 6:44.
Commentary:
The verse seems to refer to the latter-day Muslims when as a result of neglecting the teachings of Islam they will have become spiritually corrupt, morally depraved and politically impotent. The verse means to bring home to them the realization of their all-round degradation and makes to them a pathetic appeal. "Has not the time arrived yet," it seems to say to them, "now that they have sunk to the lowest depths of degradation, they should turn to God and act upon the teachings of their religion which once raised them to the highest peaks of greatness, grandeur and glory."
a
21:45.
b
2:75; 6:44.
b
21:45.
c
2:75; 6:44.
4159
Commentary:
The verse seems to refer to the latter-day Muslims when as a result of neglecting the teachings of Islam they will have become spiritually corrupt, morally depraved and politically impotent. The verse means to bring home to them the realization of their all-round degradation and makes to them a pathetic appeal. "Has not the time arrived yet," it seems to say to them, "now that they have sunk to the lowest depths of degradation, they should turn to God and act upon the teachings of their religion which once raised them to the highest peaks of greatness, grandeur and glory."
a
21:45.b
2:75; 6:44
وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَٰهِيمَ وَجَعَلْنَا فِى ذُرِّيَّتِهِمَا ٱلنُّبُوَّةَ وَٱلْكِتَٰبَ ۖ فَمِنْهُم مُّهْتَدٍ ۖ وَكَثِيرٌ مِّنْهُمْ فَٰسِقُونَ
29:28.
29:28.
29:28; 5:47.
Commentary:
In the preceding verse it was mentioned that in order to make men lead useful and righteous lives and realize the object for which God has brought this universe into existence, He sent His Messengers and revealed to them guidance from Himself and supported the claims of Divine Messengers with clear and sound arguments; and He also sent down iron which is of immense value and utility to mankind. The present verse gives the names of some of those Divine Messengers. Noah is probably the first law-bearing Prophet and Abraham the progenitor of the three great peoples—Jews, Christians and Muslims. After these two Prophets, the system of prophethood continued till it found its final exponent in the Mosaic Dispensation in the person of Jesus to whom the next verse makes a pointed reference.
a
29:28.
c
29:28; 5:47.
4167
Commentary:
In the preceding verse it was mentioned that in order to make men lead useful and righteous lives and realize the object for which God has brought this universe into existence, He sent His Messengers and revealed to them guidance from Himself and supported the claims of Divine Messengers with clear and sound arguments; and He also sent down iron which is of immense value and utility to mankind. The present verse gives the names of some of those Divine Messengers. Noah is probably the first law-bearing Prophet and Abraham the progenitor of the three great peoples—Jews, Christians and Muslims. After these two Prophets, the system of prophethood continued till it found its final exponent in the Mosaic Dispensation in the person of Jesus to whom the next verse makes a pointed reference.
a
29:28.
ثُمَّ قَفَّيْنَا عَلَىٰٓ ءَاثَٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءَاتَيْنَٰهُ ٱلْإِنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ٱبْتَدَعُوهَا مَا كَتَبْنَٰهَا عَلَيْهِمْ إِلَّا ٱبْتِغَآءَ رِضْوَٰنِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَـَٔاتَيْنَا ٱلَّذِينَ ءَامَنُوا۟ مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَٰسِقُونَ
2:88; 5:47.
5:83.
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or the meaning is that they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure. In v. 26 it was stated that God had sent down al-Mizan in order that by avoiding extremes people should adopt the golden mean in all their affairs and actions. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they mistakenly thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice, but it proved to be a source of many social evils. They started with adopting monasticism and ended by giving themselves up to the worship of Mammon
2:88; 5:47.
5:83.
Commentary:
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure.
In v. 26, it was stated that God had sent down المیزان (Balance) in order that people may act with equity and justice, i.e. by avoiding extremes they should adopt the golden mean or the middle course in all their affairs and actions because that was the best and the safest course. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice. The adage that the road to Heaven is paved with good intentions was never better illustrated than in the case of Christians for whom monkery proved a source of many evils. They started with monasticism and ended with giving themselves up to the worship of Mammon. By implication the Muslims were told that because a great Prophet had been raised for them, by following whom they would be given great worldly power and wealth, they should not go to the other extreme and give themselves up to the pursuit of material gains and physical pleasures. While monasticism has been decried and deplored as repugnant to human nature, the Holy Prophet also is reported to have said: لارھبانیة فی الاسلام i.e. there is no monasticism in Islam (Ibn Athir). Islam is not a religion for dreamers and visionaries who live in a world of their own conception, entirely divorced from the hard realities of life, but it is a practical system which gives effective and full guidance in mundane as well as spiritual affairs. It has not left any aspect of crowded human life for which it has not laid down practical guidance. There is no place in Islam for such an impracticable teaching as "take no thought for the morrow" (Matt. 6:34). It emphatically enjoins a Muslim "to look to what he sends forth for the morrow" (59:19). According to Islam a true Muslim is one who discharges fully and completely the obligations he owes to his fellow beings (حقوق العباد) as he discharges those he owes to his Creator (حقوق اللّٰه).
b
2:88; 5:47.
c
5:83.
a
2:88; 5:47.
b
5:83.
4168
Commentary:
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure.
In v. 26, it was stated that God had sent down المیزان (Balance) in order that people may act with equity and justice, i.e. by avoiding extremes they should adopt the golden mean or the middle course in all their affairs and actions because that was the best and the safest course. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice. The adage that the road to Heaven is paved with good intentions was never better illustrated than in the case of Christians for whom monkery proved a source of many evils. They started with monasticism and ended with giving themselves up to the worship of Mammon. By implication the Muslims were told that because a great Prophet had been raised for them, by following whom they would be given great worldly power and wealth, they should not go to the other extreme and give themselves up to the pursuit of material gains and physical pleasures. While monasticism has been decried and deplored as repugnant to human nature, the Holy Prophet also is reported to have said: لارھبانیة فی الاسلام i.e. there is no monasticism in Islam (Ibn Athir). Islam is not a religion for dreamers and visionaries who live in a world of their own conception, entirely divorced from the hard realities of life, but it is a practical system which gives effective and full guidance in mundane as well as spiritual affairs. It has not left any aspect of crowded human life for which it has not laid down practical guidance. There is no place in Islam for such an impracticable teaching as "take no thought for the morrow" (Matt. 6:34). It emphatically enjoins a Muslim "to look to what he sends forth for the morrow" (59:19). According to Islam a true Muslim is one who discharges fully and completely the obligations he owes to his fellow beings (حقوق العباد) as he discharges those he owes to his Creator (حقوق اللّٰه).
b
2:88; 5:47.
c
5:83.
2999
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or the meaning is that they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure. In v. 26 it was stated that God had sent down al-Mizan in order that by avoiding extremes people should adopt the golden mean in all their affairs and actions. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they mistakenly thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice, but it proved to be a source of many social evils. They started with adopting monasticism and ended by giving themselves up to the worship of Mammon