عَٰقِبَة
Appears 31 times in Quran
📖 Lane's Lexicon
Classical definitions for root عقب
Derived Stems (34)
Derived Words (3)
Words derived from the lemma "عَٰقِبَة".
- and the end
- end
- the end
- the end of those
- the reward
- the ultimate
- end of both will be
Occurrences in Quran
Found 31 verses containing "عَٰقِبَة".
فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَٰهُمْ وَقَوْمَهُمْ أَجْمَعِينَ
7:79; 26:173; 37:137.
7:79; 26:173; 37:137.
7:79; 11:68.
Commentary:
The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.
b
7:79; 26:173; 37:137.
b
7:79; 11:68.
2851
Commentary:
The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.
c
7:79; 26:173; 37:137.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُجْرِمِينَ
16:37; 30:43; 40:83.
16:37; 30:43; 40:83.
16:37; 30:43; 40:83.
Commentary:
In this verse the disbelievers are warned that they will not be allowed to arrest or retard the progress of the Holy Prophet’s noble cause; on the contrary, by opposing him they will only bring ruin upon themselves. The lesson is writ large on the pages of history that denial of truth has always led disbelievers to destruction and desolation. In the next verse the Holy Prophet is consoled and comforted that he should not feel distressed because of the plots and conspiracies of his enemies, as their evil designs can do him no harm and will only recoil on their own heads.
c
16:37; 30:43; 40:83.
c
16:37; 30:43; 40:83.
2860
Commentary:
In this verse the disbelievers are warned that they will not be allowed to arrest or retard the progress of the Holy Prophet’s noble cause; on the contrary, by opposing him they will only bring ruin upon themselves. The lesson is writ large on the pages of history that denial of truth has always led disbelievers to destruction and desolation. In the next verse the Holy Prophet is consoled and comforted that he should not feel distressed because of the plots and conspiracies of his enemies, as their evil designs can do him no harm and will only recoil on their own heads.
c
16:37; 30:43; 40:83.
وَقَالَ مُوسَىٰ رَبِّىٓ أَعْلَمُ بِمَن جَآءَ بِٱلْهُدَىٰ مِنْ عِندِهِۦ وَمَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ
Commentary:
The words, "the wrongdoers never prosper," lay down an immutable law of God and an infallible criterion to test the truth of a claimant to Divine revelation. The law is that a false claimant to Divine revelation or a false Prophet never succeeds in his mission. Sooner or later he must come to naught.
2902
Commentary:
The words, "the wrongdoers never prosper," lay down an immutable law of God and an infallible criterion to test the truth of a claimant to Divine revelation. The law is that a false claimant to Divine revelation or a false Prophet never succeeds in his mission. Sooner or later he must come to naught.
فَأَخَذْنَٰهُ وَجُنُودَهُۥ فَنَبَذْنَٰهُمْ فِى ٱلْيَمِّ ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلظَّٰلِمِينَ
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
یَمّ کے معنے عام طور پر لوگ دریا کے کرتے ہیں۔ مگر تاریخوں سے پتہ لگتا ہے کہ موسیٰ علیہ السلام اور فرعون بحیرہ احمر جہاں وادیٔ سینا سے ملتا ہے وہاں سے گذرے تھے۔ پس ہم نے یَمّ کے معنے سمندر کے کیے ہیں اور لغت میں بھی اس کے معنے سمندر کے لکھے ہیں۔ (دیکھئے اقرب)
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
Commentary:
The use of the word یم (sea) in this verse and v. 8 above seems to suggest a curious coincidence. In order to save the child Moses from being killed by Pharaoh, Moses’ mother cast him into the یم from which he was later rescued. But Pharaoh and his mighty hosts while endeavouring to cross the یم in order to overtake the Israelites, were drowned. See also 20:79.
f
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2
یَمّ کے معنے عام طور پر لوگ دریا کے کرتے ہیں۔ مگر تاریخوں سے پتہ لگتا ہے کہ موسیٰ علیہ السلام اور فرعون بحیرہ احمر جہاں وادیٔ سینا سے ملتا ہے وہاں سے گذرے تھے۔ پس ہم نے یَمّ کے معنے سمندر کے کیے ہیں اور لغت میں بھی اس کے معنے سمندر کے لکھے ہیں۔ (دیکھئے اقرب)
b
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2904
Commentary:
The use of the word یم (sea) in this verse and v. 8 above seems to suggest a curious coincidence. In order to save the child Moses from being killed by Pharaoh, Moses’ mother cast him into the یم from which he was later rescued. But Pharaoh and his mighty hosts while endeavouring to cross the یم in order to overtake the Israelites, were drowned. See also 20:79.
a
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
تِلْكَ ٱلدَّارُ ٱلْءَاخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِى ٱلْأَرْضِ وَلَا فَسَادًا ۚ وَٱلْعَٰقِبَةُ لِلْمُتَّقِينَ
7:170; 16:31.
7:170; 16:31.
7:170; 16:31.
b
7:170; 16:31.
b
7:170; 16:31.
b
7:170; 16:31.
قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
7:39; 13:31; 41:26; 46:19.
6:12; 12:110; 27:70.
Sunan is the plural of Sunnah which means, (1) way, course or rule of conduct: (2) way of acting instituted or pursued by a people and followed by others after them; (3) character, conduct, nature or disposition; (4) religious law or dispensation (Taj).
7:39; 13:31; 41:26; 46:19.
6:12; 12:110; 27:70.
Important Words:
سنن (dispensations) is the plural of سنة which is derived from سن. They say سنه i.e. he whetted or sharpened it (knife, appetite, etc.). سن العقده means, he undid the knot. سن الامر means, he made known or manifested the matter or the affair or the case. سن الشیء means, he shaped or formed or fashioned the thing. سن الطریقه means, he followed or pursued the way or course. سن علیھم سنة means, he established or instituted or prescribed for them a law or custom or mode of conduct. سنة means, (1) face or form; (2) way or course or rule of conduct; (3) way of acting instituted or pursued by a people and followed by others after them; (4) character or conduct or nature or disposition; (5) law or religious law or dispensation (Aqrab & Taj).
Commentary:
The clause, there have been many dispensations before you, means that there have gone before you men who followed different ways and possessed diverse characters; or there have passed before you many dispensations and many nations following different systems or laws. So you should journey in the earth and see what class of men were saved and who perished and what the end of those who persisted in evil was.
b
7:39; 13:31; 41:26; 46:19.
c
6:12; 12:110; 27:70.
b
7:39; 13:31; 41:26; 46:19.
c
6:12; 12:110; 27:70.
421
Important Words:
سنن (dispensations) is the plural of سنة which is derived from سن. They say سنه i.e. he whetted or sharpened it (knife, appetite, etc.). سن العقده means, he undid the knot. سن الامر means, he made known or manifested the matter or the affair or the case. سن الشیء means, he shaped or formed or fashioned the thing. سن الطریقه means, he followed or pursued the way or course. سن علیھم سنة means, he established or instituted or prescribed for them a law or custom or mode of conduct. سنة means, (1) face or form; (2) way or course or rule of conduct; (3) way of acting instituted or pursued by a people and followed by others after them; (4) character or conduct or nature or disposition; (5) law or religious law or dispensation (Aqrab & Taj).
Commentary:
The clause, there have been many dispensations before you, means that there have gone before you men who followed different ways and possessed diverse characters; or there have passed before you many dispensations and many nations following different systems or laws. So you should journey in the earth and see what class of men were saved and who perished and what the end of those who persisted in evil was.
d
7:39; 13:31; 41:26; 46:19.
e
6:12; 12:110; 27:70.
484
Sunan is the plural of Sunnah which means, (1) way, course or rule of conduct: (2) way of acting instituted or pursued by a people and followed by others after them; (3) character, conduct, nature or disposition; (4) religious law or dispensation (Taj).
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا۟ ٱلْأَرْضَ وَعَمَرُوهَآ أَكْثَرَ مِمَّا عَمَرُوهَا وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
12:110; 22:47; 35:45; 47:11.
4:41; 10:45.
12:110; 22:47; 35:45; 47:11.
4:41; 9:70; 10:45; 18:50; 29:32.
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
a
12:110; 22:47; 35:45; 47:11.
b
4:41; 9:70; 10:45; 18:50; 29:32.
2996
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
ثُمَّ كَانَ عَٰقِبَةَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ ٱلسُّوٓأَىٰٓ أَن كَذَّبُوا۟ بِـَٔايَٰتِ ٱللَّهِ وَكَانُوا۟ بِهَا يَسْتَهْزِءُونَ
Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.
2997
Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ ثُمَّ ٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
3:138; 22:47; 27:70.
3:138; 22:47; 27:70.
3:138; 22:47; 27:70.
Commentary:
When the disbelievers were told, in reply to their demand for the coming of an angel, that disbelievers saw angels only when they came with punishment from God, the disbelievers arrogantly said, "Let them come with it then". The verse tells them that such foolhardy demands were made by their predecessors also; so let them go about in the land and see what was the end of such people.
b
3:138; 22:47; 27:70.
a
3:138; 22:47; 27:70.
759
Commentary:
When the disbelievers were told, in reply to their demand for the coming of an angel, that disbelievers saw angels only when they came with punishment from God, the disbelievers arrogantly said, "Let them come with it then". The verse tells them that such foolhardy demands were made by their predecessors also; so let them go about in the land and see what was the end of such people.
a
3:138; 22:47; 27:70.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلُ ۚ كَانَ أَكْثَرُهُم مُّشْرِكِينَ
16:37; 27:70; 40:83.
16:37; 27:70; 40:83.
16:37; 27:70; 40:83.
Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history.
a
16:37; 27:70; 40:83.
a
16:37; 27:70; 40:83.
3021
Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history.
a
16:37; 27:70; 40:83.