مِّن قَرْيَةٍ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "مِّن قَرْيَةٍ".
وَكَم مِّن قَرْيَةٍ أَهْلَكْنَٰهَا فَجَآءَهَا بَأْسُنَا بَيَٰتًا أَوْ هُمْ قَآئِلُونَ
7:98; 21:12; 28:59.
7:98; 21:12; 28:59.
Latter part of the night and also midday are here mentioned as particularly the two times when Divine visitations generally come upon a people. These are the hours when they are often asleep or are in a state of negligence.
7:98; 21:12; 28:59.
Important Words:
بیاتا (by night) is the noun-infinitive from بات i.e. he passed the night. بات یفعل کذا means, he did such a thing by or at night; or he passed the night doing such a thing; or he entered upon the night doing such a thing. اتاھم الامربیاتا means, the thing or event happened to them at night, or in the latter part of the night (Aqrab). See also 4:82.
قائلون (slept at noon) is derived from قال (of which the aorist is یقیل and not یقول) i.e. he slept or rested during mid-day; or he drank water, etc. at mid-day. So قائل means, one sleeping or resting during mid-day. قیلولة means, the act of sleeping or resting during mid-day. قائلة means, mid-day (Aqrab).
Commentary:
The particle فا in فجاءھا here means "and". If, however, it be taken to mean "then" and the words that follow be translated as "then Our punishment came upon them", then the verb اھلکنا (have We destroyed) will have to be rendered as "We had decreed to destroy". Two separate and distinct hours, viz. (1) the latter part of the night and (2) mid-day are here mentioned as the two times when divine visitations generally come upon men. These are the times when people are often in a state of sleep or negligence.
e
7:98; 21:12; 28:59.
a
7:98; 21:12; 28:59.
909
Important Words:
بیاتا (by night) is the noun-infinitive from بات i.e. he passed the night. بات یفعل کذا means, he did such a thing by or at night; or he passed the night doing such a thing; or he entered upon the night doing such a thing. اتاھم الامربیاتا means, the thing or event happened to them at night, or in the latter part of the night (Aqrab). See also 4:82.
قائلون (slept at noon) is derived from قال (of which the aorist is یقیل and not یقول) i.e. he slept or rested during mid-day; or he drank water, etc. at mid-day. So قائل means, one sleeping or resting during mid-day. قیلولة means, the act of sleeping or resting during mid-day. قائلة means, mid-day (Aqrab).
Commentary:
The particle فا in فجاءھا here means "and". If, however, it be taken to mean "then" and the words that follow be translated as "then Our punishment came upon them", then the verb اھلکنا (have We destroyed) will have to be rendered as "We had decreed to destroy". Two separate and distinct hours, viz. (1) the latter part of the night and (2) mid-day are here mentioned as the two times when divine visitations generally come upon men. These are the times when people are often in a state of sleep or negligence.
e
7:98; 21:12; 28:59.
944
Latter part of the night and also midday are here mentioned as particularly the two times when Divine visitations generally come upon a people. These are the hours when they are often asleep or are in a state of negligence.
وَإِن مِّن قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ ٱلْقِيَٰمَةِ أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَٰبِ مَسْطُورًا
اس جگہ یہ پیشگوئی ہے کہ آخری زمانہ میں سب دنیا پر عذاب آئے گا اور بقول مسیح علیہ السلام کے قومیں قوموں پر چڑھیں گی اور بقول قرآنِ کریم یَوْمَ تَرْجُفُ الرَّاجِفَۃُ تَتْبَعُھَا الرَّادِفَۃُ (سورۃ نازعات آیت۷و۸) مصیبت پر مصیبت آئے گی اور اس طرح متواتر آئے گی کہ انسان حیران ہو جائے گا۔
21:12; 22:46; 28:59.
The reference is to the punishment which presages a universal calamity or series of calamities as foretold by God’s Prophets and also in the Qur’an.
21:12; 22:46; 28:59.
Commentary:
In the previous verse it was stated that false deities could not save their devotees from Divine punishment. The present verse gives a specific illustration of this. It purports to say that the time was coming when idolatry would spread all over the world and in consequence thereof the whole of mankind would suffer for its sins and iniquities. At that time no human device and no seeking of help from false deities would save their devotees from Divine wrath. This subject has been dealt with at greater length in the next Surah.
The verse contains a warning for Muslims to beware of "the second great punishment" to which an allusion has already been made in v. 57. The words "before the Day of Resurrection" allude to a prophecy which was to be fulfilled in the latter days. From the Hadith it appears that this prophecy about "the second punishment" was to be fulfilled after the advent of the Promised Messiah, and we find that it is already being fulfilled.
e
21:12; 22:46; 28:59.
715
这指的是预告一次世界性大灾难的惩罚, 或是安拉派遣的先知和 «古兰经» 中也预告过的一连串大灾难。
3
اس جگہ یہ پیشگوئی ہے کہ آخری زمانہ میں سب دنیا پر عذاب آئے گا اور بقول مسیح علیہ السلام کے قومیں قوموں پر چڑھیں گی اور بقول قرآنِ کریم یَوْمَ تَرْجُفُ الرَّاجِفَۃُ تَتْبَعُھَا الرَّادِفَۃُ (سورۃ نازعات آیت۷و۸) مصیبت پر مصیبت آئے گی اور اس طرح متواتر آئے گی کہ انسان حیران ہو جائے گا۔
a
21:12; 22:46; 28:59.
1988
Commentary:
In the previous verse it was stated that false deities could not save their devotees from Divine punishment. The present verse gives a specific illustration of this. It purports to say that the time was coming when idolatry would spread all over the world and in consequence thereof the whole of mankind would suffer for its sins and iniquities. At that time no human device and no seeking of help from false deities would save their devotees from Divine wrath. This subject has been dealt with at greater length in the next Surah.
The verse contains a warning for Muslims to beware of "the second great punishment" to which an allusion has already been made in v. 57. The words "before the Day of Resurrection" allude to a prophecy which was to be fulfilled in the latter days. From the Hadith it appears that this prophecy about "the second punishment" was to be fulfilled after the advent of the Promised Messiah, and we find that it is already being fulfilled.
a
21:12; 22:46; 28:59.
1626
The reference is to the punishment which presages a universal calamity or series of calamities as foretold by God’s Prophets and also in the Qur’an.
مَآ ءَامَنَتْ قَبْلَهُم مِّن قَرْيَةٍ أَهْلَكْنَٰهَآ ۖ أَفَهُمْ يُؤْمِنُونَ
Commentary:
The verse means to say that if disbelievers demand a "Sign of punishment," then that too is a foolish demand because when punishment overtook them and they were destroyed, how would they believe?
The verse does not mean that the Quraish of Mecca would not believe in the Holy Prophet after Divine punishment overtook them because it is a known fact of history that they did believe in him after Mecca, the centre and source of their glory and prosperity fell. What the verse signifies is that while the peoples of the former Prophets, with the solitary exception of Prophet Jonah’s people, did not believe in them after they were actually visited with punishment, the Holy Prophet’s people would have the opportunity and good luck to believe in him even after having been overtaken by Divine punishment in the Fall of Mecca, the destruction of their idols and the departure of their glory and prestige. Ordinarily, after having suffered a crushing defeat and being wholly at the mercy of the Holy Prophet, they should have received condign punishment which they amply deserved but they were forgiven with a magnanimity unparalleled in the annals of human history, and then they believed in the Prophet.
2348
Commentary:
The verse means to say that if disbelievers demand a "Sign of punishment," then that too is a foolish demand because when punishment overtook them and they were destroyed, how would they believe?
The verse does not mean that the Quraish of Mecca would not believe in the Holy Prophet after Divine punishment overtook them because it is a known fact of history that they did believe in him after Mecca, the centre and source of their glory and prosperity fell. What the verse signifies is that while the peoples of the former Prophets, with the solitary exception of Prophet Jonah’s people, did not believe in them after they were actually visited with punishment, the Holy Prophet’s people would have the opportunity and good luck to believe in him even after having been overtaken by Divine punishment in the Fall of Mecca, the destruction of their idols and the departure of their glory and prestige. Ordinarily, after having suffered a crushing defeat and being wholly at the mercy of the Holy Prophet, they should have received condign punishment which they amply deserved but they were forgiven with a magnanimity unparalleled in the annals of human history, and then they believed in the Prophet.
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَٰهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ
7:5; 21:12; 28:59; 65:9, 10.
7:5; 21:12; 28:59; 65:9, 10.
7:5; 21:12; 28:59; 65:9-10.
Important Words:
خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) it became empty and untenanted (Aqrab). See also 2:260.
معطلة (deserted) is derived from عطل. They say عطل الشیء (attala) i.e. he rendered the thing untended or neglected. عطل البئرmeans, he gave up going to the well to drink from it. عطل الابل means, the camels went away without a pastor to look after them (Aqrab). واذا العشار عطلت means, and when the she-camels ten-months pregnant are abandoned or are left without a pastor to look after them (81:5).
مشید (lofty) means, lofty, strongly or firmly built. See also 4:79.
b
7:5; 21:12; 28:59; 65:9, 10.
a
7:5; 21:12; 28:59; 65:9-10.
2475
Important Words:
خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) it became empty and untenanted (Aqrab). See also 2:260.
معطلة (deserted) is derived from عطل. They say عطل الشیء (attala) i.e. he rendered the thing untended or neglected. عطل البئرmeans, he gave up going to the well to drink from it. عطل الابل means, the camels went away without a pastor to look after them (Aqrab). واذا العشار عطلت means, and when the she-camels ten-months pregnant are abandoned or are left without a pastor to look after them (81:5).
مشید (lofty) means, lofty, strongly or firmly built. See also 4:79.
a
7:5; 21:12; 28:59; 65:9, 10.
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ ٱلْمَصِيرُ
Commentary:
The verse is of general application but it specially alludes to the punishment in store for the peoples mentioned in the preceding verses.
2478
Commentary:
The verse is of general application but it specially alludes to the punishment in store for the peoples mentioned in the preceding verses.
وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ ٱلَّتِىٓ أَخْرَجَتْكَ أَهْلَكْنَٰهُمْ فَلَا نَاصِرَ لَهُمْ
The verse was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price on his head. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. The Holy Prophet was Divinely promised a safe journey.
Commentary:
The verse constitutes a mighty prophecy. According to the majority of scholarly opinion it was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price put on his head. The Prophet was friendless and his cause seemed hopeless. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. It was at that critical hour that the verse was revealed. It promised a safe journey for the Prophet and the eventual destruction of his enemies.
3798
Commentary:
The verse constitutes a mighty prophecy. According to the majority of scholarly opinion it was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price put on his head. The Prophet was friendless and his cause seemed hopeless. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. It was at that critical hour that the verse was revealed. It promised a safe journey for the Prophet and the eventual destruction of his enemies.
2747
The verse was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price on his head. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. The Holy Prophet was Divinely promised a safe journey.
وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِۦ فَحَاسَبْنَٰهَا حِسَابًا شَدِيدًا وَعَذَّبْنَٰهَا عَذَابًا نُّكْرًا
7:5, 6; 17:18; 21:12; 22:46.
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
7:5-6; 17:18; 21:12; 22:46.
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
c
7:5, 6; 17:18; 21:12; 22:46.
1442
以上几节谈了离婚的题目, 这一节经文进而谈蔑视天命, 因为那些蔑视天命的人事实上失去安拉的恩宠。
b
7:5-6; 17:18; 21:12; 22:46.
4274
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
b
7:5, 6; 17:18; 21:12; 22:46.
3069
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.