مِن قَبْلِهِم
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "مِن قَبْلِهِم".
وَقَالَ ٱلَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا ٱللَّهُ أَوْ تَأْتِينَآ ءَايَةٌ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ ۘ تَشَٰبَهَتْ قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا ٱلْءَايَٰتِ لِقَوْمٍ يُوقِنُونَ
6:38; 20:135; 21:6; 43:54.
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
6:38; 20:135; 21:6; 43:54.
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
6:38; 20:134; 21:6; 43:54.
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
c
6:38; 20:135; 21:6; 43:54.
2
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
c
6:38; 20:134; 21:6; 43:54.
125
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
d
6:38; 20:135; 21:6; 43:54.
141
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ مَّكَّنَّٰهُمْ فِى ٱلْأَرْضِ مَا لَمْ نُمَكِّن لَّكُمْ وَأَرْسَلْنَا ٱلسَّمَآءَ عَلَيْهِم مِّدْرَارًا وَجَعَلْنَا ٱلْأَنْهَٰرَ تَجْرِى مِن تَحْتِهِمْ فَأَهْلَكْنَٰهُم بِذُنُوبِهِمْ وَأَنشَأْنَا مِنۢ بَعْدِهِمْ قَرْنًا ءَاخَرِينَ
46:27.
11:53; 71:12.
Amba’ is the plural of Naba’ which is generally used in the Qur’an about important news relating to some great event (Kulliyyat).
The words do not mean that the world is retrogressing. It is no doubt progressing as a whole, but some of the older nations which rose to heights of civilization in the past were so advanced in certain branches of art and science that in those specific branches they were not equalled by the generations that followed. For instance, the modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization.
46:27.
11:53; 71:12.
Important Words:
قرن (generation). The verb form of the word, i.e. قرن (qarana) means, he connected or linked or coupled or joined. قرنmeans, one’s equal in age, i.e. connected with the same age; a generation of men succeeding or preceding another generation, as if both were conjoined; people of one time; people of a time among whom there appears a Prophet. قرینmeans an associate, comrade or companion (Lane & Aqrab).
Commentary:
The verse predicts that the enemies of the Holy Prophet shall be destroyed like the enemies of the former Prophets. Even within the confines of Arabia there had been people who were visited with Divine punishment in consequence of their opposition to their respective Prophets who appeared in bygone times. Among them were the tribes, Tubba‘, ‘Ad, Thamud and others whose stories were current among the Arabs.
The words, as We have established you not, do not mean that the world is retrogressing. The fact is that although the world is progressing as a whole, yet some of the older nations which rose to the heights of civilization in their time were so advanced in certain branches of art and science that in these specific branches they have so far not been equalled by the generations that followed. Take, for instance, the ancient Egyptians. The modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization. Similarly, there were people among the Arabs who carved wonderful fortresses out of rocks. Thus every people that ever attained to the heights of civilization enjoyed a certain distinction which is not shared by other nations. By using this expression, the Quran means to say, “When these powerful people were destroyed in spite of their mastery of certain branches of knowledge, how can your arts save you from destruction?”
c
46:27.
d
11:53; 71:12.
415
这些话并不意味着世界在倒退。整个世界无疑是在进步, 但有些较古老的民族, 过去他们的文明曾经达到过很高的程度, 在艺术和科学的某些领域里是如此地先进, 以致他们的后代在那些特定的领域里及不上他们。例如, 现代的科学领域里虽然创造了许多奇迹, 但对古埃及文明的某些物品仍视作奇秘之物。
a
46:27.
b
11:53; 71:12.
754
Important Words:
قرن (generation). The verb form of the word, i.e. قرن (qarana) means, he connected or linked or coupled or joined. قرنmeans, one’s equal in age, i.e. connected with the same age; a generation of men succeeding or preceding another generation, as if both were conjoined; people of one time; people of a time among whom there appears a Prophet. قرینmeans an associate, comrade or companion (Lane & Aqrab).
Commentary:
The verse predicts that the enemies of the Holy Prophet shall be destroyed like the enemies of the former Prophets. Even within the confines of Arabia there had been people who were visited with Divine punishment in consequence of their opposition to their respective Prophets who appeared in bygone times. Among them were the tribes, Tubba‘, ‘Ad, Thamud and others whose stories were current among the Arabs.
The words, as We have established you not, do not mean that the world is retrogressing. The fact is that although the world is progressing as a whole, yet some of the older nations which rose to the heights of civilization in their time were so advanced in certain branches of art and science that in these specific branches they have so far not been equalled by the generations that followed. Take, for instance, the ancient Egyptians. The modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization. Similarly, there were people among the Arabs who carved wonderful fortresses out of rocks. Thus every people that ever attained to the heights of civilization enjoyed a certain distinction which is not shared by other nations. By using this expression, the Quran means to say, “When these powerful people were destroyed in spite of their mastery of certain branches of knowledge, how can your arts save you from destruction?”
c
46:27.
d
11:53; 71:12.
823
Amba’ is the plural of Naba’ which is generally used in the Qur’an about important news relating to some great event (Kulliyyat).
824
The words do not mean that the world is retrogressing. It is no doubt progressing as a whole, but some of the older nations which rose to heights of civilization in the past were so advanced in certain branches of art and science that in those specific branches they were not equalled by the generations that followed. For instance, the modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization.
أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّنَ ٱلْقُرُونِ يَمْشُونَ فِى مَسَٰكِنِهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ ۖ أَفَلَا يَسْمَعُونَ
كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَوا۟ وَّلَاتَ حِينَ مَنَاصٍ
6:7; 19:75; 36:32; 50:37.
6:7; 19:75; 36:32; 50:37.
According to some scholars Lata is originally Laisa; some others think that the feminine ta is added to the negative la to render the negation more intensive. According to a third school it is an independent word, neither originally Laisa nor la. The fourth school, however, is of the view that it is a word and also a part of a word, namely the negative la, and ta, prefixed to Hina. It is generally accompanied by Hina or some other word synonymous with it.
6:7; 19:75; 36:32; 50:37.
Important Words:
لات (it was no longer). لاته عن کذا means, he withheld him or restrained him and turned him from such a course. لات شیئا means, he concealed a thing that he knew, and told or narrated something different from it. لاته حقه means, he diminished unto him his due or right. According to some scholars لات is originally لیس, its س being changed into ت and ی into الف; others are of the opinion that it is made up of two words, the fem. ت is added to the negative لا to make the word feminine or to render the negation more intensive. According to a third school, it is an independent word, neither originally لیس nor لا. The fourth school, however, thinks that it is a word and also a part of a word, namely the negative لا, and ت prefixed to حین.It is generally accompanied with حین or some word synonymous with it and is used as لات الحین حین مناص i.e. the time was not the time of refuge. The expression لات حین مناص may have the following different meanings:
1. There was no place of flight existing for them.
2. The time is, and was, not a time of flight.
3. The time of fleeing or petitioning or being aided will not be available to them.
لات was also one of three great idols of the Meccans, the other two being عزی and مناة (Lane, Aqrab & Zamakhshari).
مناص (time for escape) is derived from ناص. They say ناص عن قرینه i.e. he fled from, kept away from or left, his associate. ناص فلانا means, he missed such a one and went ahead of him. They say مالک من مناص i.e. there is no time or place of refuge for thee (Aqrab).
Commentary:
The verse means to say that disbelievers have rejected the message of truth with contempt and disdain, and consider it below their dignity to listen to the Holy Prophet, but when Divine punishment overtook them, they will cry for help but will find no refuge or asylum.
c
6:7; 19:75; 36:32; 50:37.
c
6:7; 19:75; 36:32; 50:37.
3375
Important Words:
لات (it was no longer). لاته عن کذا means, he withheld him or restrained him and turned him from such a course. لات شیئا means, he concealed a thing that he knew, and told or narrated something different from it. لاته حقه means, he diminished unto him his due or right. According to some scholars لات is originally لیس, its س being changed into ت and ی into الف; others are of the opinion that it is made up of two words, the fem. ت is added to the negative لا to make the word feminine or to render the negation more intensive. According to a third school, it is an independent word, neither originally لیس nor لا. The fourth school, however, thinks that it is a word and also a part of a word, namely the negative لا, and ت prefixed to حین.It is generally accompanied with حین or some word synonymous with it and is used as لات الحین حین مناص i.e. the time was not the time of refuge. The expression لات حین مناص may have the following different meanings:
1. There was no place of flight existing for them.
2. The time is, and was, not a time of flight.
3. The time of fleeing or petitioning or being aided will not be available to them.
لات was also one of three great idols of the Meccans, the other two being عزی and مناة (Lane, Aqrab & Zamakhshari).
مناص (time for escape) is derived from ناص. They say ناص عن قرینه i.e. he fled from, kept away from or left, his associate. ناص فلانا means, he missed such a one and went ahead of him. They say مالک من مناص i.e. there is no time or place of refuge for thee (Aqrab).
Commentary:
The verse means to say that disbelievers have rejected the message of truth with contempt and disdain, and consider it below their dignity to listen to the Holy Prophet, but when Divine punishment overtook them, they will cry for help but will find no refuge or asylum.
c
6:7; 19:75; 36:32; 50:37.
2516
According to some scholars Lata is originally Laisa; some others think that the feminine ta is added to the negative la to render the negation more intensive. According to a third school it is an independent word, neither originally Laisa nor la. The fourth school, however, is of the view that it is a word and also a part of a word, namely the negative la, and ta, prefixed to Hina. It is generally accompanied by Hina or some other word synonymous with it.
۞ وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُوا۟ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَحَقَّ عَلَيْهِمُ ٱلْقَوْلُ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ ۖ إِنَّهُمْ كَانُوا۟ خَٰسِرِينَ
3:138; 7:39; 13:31; 46:19.
The evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates will be made to share the punishment with those whom they beguiled and deceived. The words, 'what was before them and what was behind them,' may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
3:138; 7:39; 13:31; 46:19.
Commentary:
The words, who made to appear attractive to them, signify that the evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates, the verse says, will be made to share the punishment with those whom they beguiled and deceived.
The words, "what was before them and what was behind them," may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
a
3:138; 7:39; 13:31; 46:19.
1187
不信者的坏同伴如此羡慕并赞扬他们的恶行, 以致使那些行为对他们显得值得推荐的。这些坏伙伴将不得不跟那些欺诈、哄骗的人分担刑罚。“他们前后的行为” 这几个字意思也可以是, 他们因为与坏同伴为伍而干的事以及他们模仿他们祖先的劣迹而干的事。
a
3:138; 7:39; 13:31; 46:19.
3577
Commentary:
The words, who made to appear attractive to them, signify that the evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates, the verse says, will be made to share the punishment with those whom they beguiled and deceived.
The words, "what was before them and what was behind them," may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
b
3:138; 7:39; 13:31; 46:19.
2632
The evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates will be made to share the punishment with those whom they beguiled and deceived. The words, 'what was before them and what was behind them,' may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
أُو۟لَٰٓئِكَ ٱلَّذِينَ حَقَّ عَلَيْهِمُ ٱلْقَوْلُ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ ۖ إِنَّهُمْ كَانُوا۟ خَٰسِرِينَ
7:39; 41:26.
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
7:39; 41:26.
3:138; 7:39; 13:31; 41:26.
c
7:39; 41:26.
2
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
a
3:138; 7:39; 13:31; 41:26.
a
7:39; 41:26.
كَذَٰلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا۟ سَاحِرٌ أَوْ مَجْنُونٌ
’’اسی طرح‘‘ کا یہ مطلب ہے کہ جس طرح حضرت موسٰیؑ اور حضرت صالح ؑ کا لوگوں نے انکار کیا‘ ان سے پہلے نبیوں کا بھی انکار کیا اور ان کو جھوٹا قرار دیتے رہے۔
1
’’اسی طرح‘‘ کا یہ مطلب ہے کہ جس طرح حضرت موسٰیؑ اور حضرت صالح ؑ کا لوگوں نے انکار کیا‘ ان سے پہلے نبیوں کا بھی انکار کیا اور ان کو جھوٹا قرار دیتے رہے۔