نَقۡضِہِمۡ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "نَقۡضِہِمۡ".
فَبِمَا نَقۡضِہِمۡ مِّیۡثٰقَہُمۡ وَکُفۡرِہِمۡ بِاٰیٰتِ اللّٰہِ وَقَتۡلِہِمُ الۡاَنۡۢبِیَآءَ بِغَیۡرِ حَقٍّ وَّقَوۡلِہِمۡ قُلُوۡبُنَا غُلۡفٌۢ ۚ بَلۡ طَبَعَ اللّٰہُ عَلَیۡہَا بِکُفۡرِہِمۡ فَلَا یُؤۡمِنُوۡنَ اِلَّا قَلِیۡلًا
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
See {27}.
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
a
5:14
b
3:182.
c
2:89.
d
2:89; 16:109; 83:15.
2
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
619
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
695
See {27}.
فَبِمَا نَقۡضِہِمۡ مِّیۡثٰقَہُمۡ لَعَنّٰہُمۡ وَجَعَلۡنَا قُلُوۡبَہُمۡ قٰسِیَۃً ۖ یُّحَرِّفُوۡنَ الۡکَلِمَ عَنۡ مَّوَاضِعِہٖ ۙ وَنَسُوۡا حَظًّا مِّمَّا ذُکِّرُوۡا بِہٖ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلٰی خَآئِنَۃٍ مِّنۡہُمۡ اِلَّا قَلِیۡلًا مِّنۡہُمۡ ۖ فَاعۡفُ عَنۡہُمۡ وَاصۡفَحۡ ۚ اِنَّ اللّٰہَ یُحِبُّ الۡمُحۡسِنِیۡنَ
فاء کا ترجمہ اور بھی ہوتا ہے۔
The verse contains a very apt description of the Jewish people.
4:156.
2:76; 3:79; 4:47; 5:42
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
1
فاء کا ترجمہ اور بھی ہوتا ہے۔
b
4:156.
c
2:76; 3:79; 4:47; 5:42
651
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
727B
The verse contains a very apt description of the Jewish people.