قَآئِمًا
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "قَآئِمًا".
۞ وَمِنْ أَهْلِ ٱلْكِتَٰبِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِۦٓ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لَّا يُؤَدِّهِۦٓ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَآئِمًا ۗ ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَيْسَ عَلَيْنَا فِى ٱلْأُمِّيِّۦنَ سَبِيلٌ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ
ڈھیر قِنْطَار کا ترجمہ ہے مگر اردو میں ڈھیر نہیں کہتے۔ بلکہ کسی چیز کا ڈھیر کہتے ہیں اس لئے ہم نے مال کا لفظ زائد کر دیا ہے اور اسے بریکٹ میں رکھا ہے کیونکہ اس کے بغیر صحیح معنے ظاہر نہ ہوتے تھے۔
In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 20).
Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth.
3
ڈھیر قِنْطَار کا ترجمہ ہے مگر اردو میں ڈھیر نہیں کہتے۔ بلکہ کسی چیز کا ڈھیر کہتے ہیں اس لئے ہم نے مال کا لفظ زائد کر دیا ہے اور اسے بریکٹ میں رکھا ہے کیونکہ اس کے بغیر صحیح معنے ظاہر نہ ہوتے تھے۔
364
Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth.
429
In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 20).
وَإِذَا مَسَّ ٱلْإِنسَٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّ مَّسَّهُۥ ۚ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا۟ يَعْمَلُونَ
30:34; 39:9, 50.
30:34; 39:9, 50.
30:34; 39:9, 50.
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
e
30:34; 39:9, 50.
a
30:34; 39:9, 50.
1288
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
a
30:34; 39:9, 50.
وَإِذَا رَأَوْا۟ تِجَٰرَةً أَوْ لَهْوًا ٱنفَضُّوٓا۟ إِلَيْهَا وَتَرَكُوكَ قَآئِمًا ۚ قُلْ مَا عِندَ ٱللَّهِ خَيْرٌ مِّنَ ٱللَّهْوِ وَمِنَ ٱلتِّجَٰرَةِ ۚ وَٱللَّهُ خَيْرُ ٱلرَّٰزِقِينَ
اس آیت کے شروع میں بتایا گیا ہے کہ کئی دفعہ منافق تجارت اور لَہْو کے سبب سے رسول کریم صلی اللہ علیہ وسلم کو اکیلا چھوڑ کر چلے جاتے ہیں۔ لیکن آخر میں فرمایا ہے کہ جو کچھ اللہ کے پاس ہے وہ لَہْو بلکہ تجارت سے بھی اچھا ہے۔ گویا پہلے حصہ آیت میں تو تجارت کو پہلے رکھا اور لَہْو کو پیچھے۔ لیکن دوسرے حصہ آیت میں لَہْو کو پہلے رکھا اور تجارت کو بعد میں۔ اس کے متعلق یہ امر یاد رکھنا چاہیے کہ پہلی جگہ تجارت کو اس لئے پہلے رکھا گیا ہے کہ تجارت میں کچھ نہ کچھ فائدہ ہوتا ہے اور لَہْو میں کوئی جسمانی یا مالی فائدہ نہیں ہوتا۔ پس تجارت کو پہلے اور لَہْو کو پیچھ
Commentary:
It is apparent from v. 3, that the Surah, particularly deals with the time of the Promised Messiah whose advent has been referred to as the advent of the Holy Prophet himself. The verse under comment shows that in the Messiah’s time trade and commerce will engross people’s attention and they will have little time to give to God Whom they will consign to complete oblivion. To add to man’s forgetfulness of God, there will be all sorts of amusements, sports and pastimes to divert his attention from God. Muslims have been admonished in the verse not to neglect their spiritual well-being in the pursuit of material gains and sensuous pleasures.
1
اس آیت کے شروع میں بتایا گیا ہے کہ کئی دفعہ منافق تجارت اور لَہْو کے سبب سے رسول کریم صلی اللہ علیہ وسلم کو اکیلا چھوڑ کر چلے جاتے ہیں۔ لیکن آخر میں فرمایا ہے کہ جو کچھ اللہ کے پاس ہے وہ لَہْو بلکہ تجارت سے بھی اچھا ہے۔ گویا پہلے حصہ آیت میں تو تجارت کو پہلے رکھا اور لَہْو کو پیچھے۔ لیکن دوسرے حصہ آیت میں لَہْو کو پہلے رکھا اور تجارت کو بعد میں۔ اس کے متعلق یہ امر یاد رکھنا چاہیے کہ پہلی جگہ تجارت کو اس لئے پہلے رکھا گیا ہے کہ تجارت میں کچھ نہ کچھ فائدہ ہوتا ہے اور لَہْو میں کوئی جسمانی یا مالی فائدہ نہیں ہوتا۔ پس تجارت کو پہلے اور لَہْو کو پیچھ
4243
Commentary:
It is apparent from v. 3, that the Surah, particularly deals with the time of the Promised Messiah whose advent has been referred to as the advent of the Holy Prophet himself. The verse under comment shows that in the Messiah’s time trade and commerce will engross people’s attention and they will have little time to give to God Whom they will consign to complete oblivion. To add to man’s forgetfulness of God, there will be all sorts of amusements, sports and pastimes to divert his attention from God. Muslims have been admonished in the verse not to neglect their spiritual well-being in the pursuit of material gains and sensuous pleasures.