مَّکَانًا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "مَّکَانًا".
قُلۡ ہَلۡ اُنَبِّئُکُمۡ بِشَرٍّ مِّنۡ ذٰلِکَ مَثُوۡبَۃً عِنۡدَ اللّٰہِ ۚ مَنۡ لَّعَنَہُ اللّٰہُ وَغَضِبَ عَلَیۡہِ وَجَعَلَ مِنۡہُمُ الۡقِرَدَۃَ وَالۡخَنَازِیۡرَ وَعَبَدَ الطّٰغُوۡتَ ۚ اُولٰٓئِکَ شَرٌّ مَّکَانًا وَّاَضَلُّ عَنۡ سَوَآءِ السَّبِیۡلِ
یعنی تم دوسروں کو حقیر سمجھتے ہو مگر اصل حقیر تم ہو جن پر وہ سزائیں نازل ہوئی ہیں جن کا اسی آیت میں ذکر کیا گیا ہے۔
2:66; 7:167.
2:258; 4:52.
12:78; 25:35.
Dhalika may either refer to the persecution of the Muslims or to their persecutors.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See {107}.
2:66; 7:167.
2:258; 4:52.
12:78; 25:35.
Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66.
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
1
یعنی تم دوسروں کو حقیر سمجھتے ہو مگر اصل حقیر تم ہو جن پر وہ سزائیں نازل ہوئی ہیں جن کا اسی آیت میں ذکر کیا گیا ہے۔
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
691
Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66.
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
763
Dhalika may either refer to the persecution of the Muslims or to their persecutors.
764
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See {107}.
۞ قَالُوۡۤا اِنۡ یَّسۡرِقۡ فَقَدۡ سَرَقَ اَخٌ لَّہٗ مِنۡ قَبۡلُ ۚ فَاَسَرَّہَا یُوۡسُفُ فِیۡ نَفۡسِہٖ وَلَمۡ یُبۡدِہَا لَہُمۡ ۚ قَالَ اَنۡتُمۡ شَرٌّ مَّکَانًا ۖ وَّاللّٰہُ اَعۡلَمُ بِمَا تَصِفُوۡنَ
چونکہ چھوٹا بھائی آیا تھا۔ بھائیوں نے اس ڈر سے یوسفؑ کو چور قرار دے دیا کہ کہیں یوسفؑ پوچھ نہ بیٹھے کہ بڑے بھائی کو کیوں نہیں لائے۔
One sin leads to another. Joseph’s brothers had first sought to put him to death. Now quite unashamedly they hastened to accuse him of theft.
Commentary:
One sin leads to another. Joseph’s brothers had first sought to put him to death. Now quite unashamedly they hastened to accuse him of theft. Strangely enough, some commentators, instead of dismissing this baseless accusation as a malicious lie, start searching for some act of stealing in Joseph’s life and have gone so far as to declare that while a child he had stolen a few things from the house of his aunt.
The words, You seem to be in the worst condition, pathetically point to Joseph’s painful thought that, instead of repenting after their early lapse, his brothers had now become even more degenerate than before.
1
چونکہ چھوٹا بھائی آیا تھا۔ بھائیوں نے اس ڈر سے یوسفؑ کو چور قرار دے دیا کہ کہیں یوسفؑ پوچھ نہ بیٹھے کہ بڑے بھائی کو کیوں نہیں لائے۔
1577
Commentary:
One sin leads to another. Joseph’s brothers had first sought to put him to death. Now quite unashamedly they hastened to accuse him of theft. Strangely enough, some commentators, instead of dismissing this baseless accusation as a malicious lie, start searching for some act of stealing in Joseph’s life and have gone so far as to declare that while a child he had stolen a few things from the house of his aunt.
The words, You seem to be in the worst condition, pathetically point to Joseph’s painful thought that, instead of repenting after their early lapse, his brothers had now become even more degenerate than before.
1398
One sin leads to another. Joseph’s brothers had first sought to put him to death. Now quite unashamedly they hastened to accuse him of theft.
قُلۡ مَنۡ کَانَ فِی الضَّلٰلَۃِ فَلۡیَمۡدُدۡ لَہُ الرَّحۡمٰنُ مَدًّا ۚ حَتّٰۤی اِذَا رَاَوۡا مَا یُوۡعَدُوۡنَ اِمَّا الۡعَذَابَ وَاِمَّا السَّاعَۃَ فَسَیَعۡلَمُوۡنَ مَنۡ ہُوَ شَرٌّ مَّکَانًا وَّاَضۡعَفُ جُنۡدًا
72:25.
'Punishment' here may signify the intervening punishment which will overtake disbelievers in stages before their final destruction, and "final Hour" may signify their complete and final destruction.
72:25.
Commentary:
The verb فلیمدد while being in the imperative mood has been used in the indicative mood in order to impart more emphasis to the meaning. The verse means to say that God will give more and more respite to the wrongdoing people and will grant them increase in power and wealth and resources, so that when Divine punishment descends upon them, their destruction will look all the more impressive and awe-inspiring. العذاب (the punishment) here may signify the intervening punishment which will overtake Western nations in stages before their final destruction, and الساعة may mean their complete and final destruction. Thus the verse means to say that Divine punishment will descend upon the nations of the West in different forms and stages. At first their power will gradually weaken and decline by wars that will take place at short intervals and then a global war in which most deadly weapons will be used will destroy them fully and completely.
The words العذاب and الساعة having been used simultaneously in the verse show that the punishment which will overtake Western nations, if they did not accept truth and mend their ways, will at first be in the form of العذاب (intervening punishment) for some of them and الساعة (final destruction) for others till ultimately it will take the form of الساعة for all of them.
The verse points to an absolute certainty that the path of sin and iniquity leads to sure destruction. It also shows that when destruction will overtake Western nations, they will realize that the germs of their destruction had lain hidden in their very material power of which they were so proud and that the apparently weak condition of the Eastern nations possessed seeds of their growing strength and power.
a
72:25.
807
“惩罚” 在这里可以指不信道的人在他们最后毁灭以前各个阶段之间遭受到的惩罚, 而 “最后时刻” 可以指他们最后彻底的毁灭。
a
72:25.
2215
Commentary:
The verb فلیمدد while being in the imperative mood has been used in the indicative mood in order to impart more emphasis to the meaning. The verse means to say that God will give more and more respite to the wrongdoing people and will grant them increase in power and wealth and resources, so that when Divine punishment descends upon them, their destruction will look all the more impressive and awe-inspiring. العذاب (the punishment) here may signify the intervening punishment which will overtake Western nations in stages before their final destruction, and الساعة may mean their complete and final destruction. Thus the verse means to say that Divine punishment will descend upon the nations of the West in different forms and stages. At first their power will gradually weaken and decline by wars that will take place at short intervals and then a global war in which most deadly weapons will be used will destroy them fully and completely.
The words العذاب and الساعة having been used simultaneously in the verse show that the punishment which will overtake Western nations, if they did not accept truth and mend their ways, will at first be in the form of العذاب (intervening punishment) for some of them and الساعة (final destruction) for others till ultimately it will take the form of الساعة for all of them.
The verse points to an absolute certainty that the path of sin and iniquity leads to sure destruction. It also shows that when destruction will overtake Western nations, they will realize that the germs of their destruction had lain hidden in their very material power of which they were so proud and that the apparently weak condition of the Eastern nations possessed seeds of their growing strength and power.
c
72:25.
1795
'Punishment' here may signify the intervening punishment which will overtake disbelievers in stages before their final destruction, and "final Hour" may signify their complete and final destruction.
اَلَّذِیۡنَ یُحۡشَرُوۡنَ عَلٰی وُجُوۡہِہِمۡ اِلٰی جَہَنَّمَ اُولٰٓئِکَ شَرٌّ مَّکَانًا وَّاَضَلُّ سَبِیۡلًا
17:98.
5:61.
Commentary:
The words "will be gathered on their faces" may mean: (i) disbelievers will be gathered together and dragged on their faces into the fire of Hell; (ii) disbelievers will be gathered together when in a state of prostration with their faces on the ground and then dragged into Hell.
c
17:98.
d
5:61.
a
17:98.
b
5:61.
2670
Commentary:
The words "will be gathered on their faces" may mean: (i) disbelievers will be gathered together and dragged on their faces into the fire of Hell; (ii) disbelievers will be gathered together when in a state of prostration with their faces on the ground and then dragged into Hell.
a
17:98.
b
5:61.
2077A
Will be dragged into Hell along with their leaders; the word Wujuh also means, "leaders."