لِقَآء
Appears 18 times in Quran
📖 Lane's Lexicon
Classical definitions for root لقي
Derived Stems (68)
Derived Words (9)
Words derived from the lemma "لِقَآء".
- and the meeting
- and the meeting with Him
- and in the meeting with Him
- and the meeting
- firm belief
- in the meeting
- meeting with
- the meeting
- in the meeting
- meeting
- meeting
- the meeting
- to meet
- for the meeting with Us
Occurrences in Quran
Found 18 verses containing "لِقَآء".
مَن كَانَ يَرْجُوا۟ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَءَاتٍ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
11:30; 18:111; 84:7.
Yarju (hopes) is derived from Raja, i.e. he hoped to get the thing or he feared it. In the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford satisfaction (Mufradat).
2:224; 11:30; 18:111; 84:7.
Important Words:
یرجو (hopes) is derived from رجا. They say رجا الشیء i.e. he hoped to get the thing: he deferred or delayed it; he feared it. رجا الرجل means, he granted the man respite or he deferred the matter regarding him. When used in the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford pleasure (Mufradat & Aqrab).
d
11:30; 18:111; 84:7.
968
يَرْجُوْا (Yarju,希望) 源自 رَجَا (Raja), 意即: 他希望得到这样东西或他害怕这样东西。作 “希望” 的意思讲时, 这个单词用于以下一些时机, 就是那希望得到的事物可能使那个人满意 (مُفْرَدَات, Mufradat)。
a
2:224; 11:30; 18:111; 84:7.
2943
Important Words:
یرجو (hopes) is derived from رجا. They say رجا الشیء i.e. he hoped to get the thing: he deferred or delayed it; he feared it. رجا الرجل means, he granted the man respite or he deferred the matter regarding him. When used in the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford pleasure (Mufradat & Aqrab).
a
11:30; 18:111; 84:7.
2238
Yarju (hopes) is derived from Raja, i.e. he hoped to get the thing or he feared it. In the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford satisfaction (Mufradat).
قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةً قَالُوا۟ يَٰحَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَآءَ مَا يَزِرُونَ
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
10:46.
2:168.
The verse means that their burdens would be exceedingly heavy.
10:46.
2:168.
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
c
10:46.
d
2:168.
1
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
a
10:46.
b
2:168.
779
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
a
10:46.
b
2:168.
840
The verse means that their burdens would be exceedingly heavy.
يَٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ ءَايَٰتِى وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا۟ شَهِدْنَا عَلَىٰٓ أَنفُسِنَا ۖ وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
39:72; 40:51; 67:9, 10.
7:38.
39:72; 40:51; 67:9-10.
7:38.
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
a
39:72; 40:51; 67:9-10.
b
7:38.
871
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
وَقَالُوٓا۟ أَءِذَا ضَلَلْنَا فِى ٱلْأَرْضِ أَءِنَّا لَفِى خَلْقٍ جَدِيدٍۭ ۚ بَلْ هُم بِلِقَآءِ رَبِّهِمْ كَٰفِرُونَ
18:106; 29:24; 30:17.
یعنی اگر خالی مرنے کے بعد اٹھنے کی تعلیم ہوتی تو بڑے شوق سے مان لیتے مگر چونکہ خداتعالیٰ کے سامنے پیش ہونے اور جزا سزا کا ذکر ہے اس لئے منکر ہوتے ہیں۔
18:106; 29:24; 30:17.
18:106; 29:24; 30:17.
Commentary:
The argument has been put forward again and again in the Quran that if God can create and develop from mere earth a wonderful creation, He can also give man a new life after he is dead.
a
18:106; 29:24; 30:17.
4
یعنی اگر خالی مرنے کے بعد اٹھنے کی تعلیم ہوتی تو بڑے شوق سے مان لیتے مگر چونکہ خداتعالیٰ کے سامنے پیش ہونے اور جزا سزا کا ذکر ہے اس لئے منکر ہوتے ہیں۔
a
18:106; 29:24; 30:17.
3066
Commentary:
The argument has been put forward again and again in the Quran that if God can create and develop from mere earth a wonderful creation, He can also give man a new life after he is dead.
a
18:106; 29:24; 30:17.
فَذُوقُوا۟ بِمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَٰذَآ إِنَّا نَسِينَٰكُمْ ۖ وَذُوقُوا۟ عَذَابَ ٱلْخُلْدِ بِمَا كُنتُمْ تَعْمَلُونَ
ثُمَّ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحْسَنَ وَتَفْصِيلًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ
2:54; 5:45.
7:146.
The words "all things" signify all those things which satisfied the moral and spiritual needs of the Jews. The Torah fulfilled all those needs.
2:54; 5:45.
7:146.
Important Words:
تماما (completing) is the noun-infinitive from تم. They say تم الشیء i.e. the thing was or became complete or entire or full or perfect or free from deficiency. تم الی کذا means, he reached or repaired to or came to such a thing. تم علیه means, he performed or executed it; or he accomplished it. اتم from which the infinitive is اتمام means, he made (a thing) complete or entire or full, etc. (Lane). For the sake of convenience the word تماما has been rendered in the verse as "completing".
Commentary:
In some of the previous verses the Quran referred to the diverse paths which, when followed, lead away from God’s way. Here we are told that when there come into existence diverse paths, then God sends a Messenger to remove differences and appoints one way for all. Then it becomes incumbent on all to follow that path. This is what is meant by the words, We gave Moses the Book.
The expression الذی احسن (him who did good) refers to Moses. Thus, the sentence means that the Book was revealed to Moses to complete divine favours upon him. The words احسن الذی (him who did good) may also be taken in the general sense, meaning "any person who did good." In that case the sentence would mean that the Book was revealed so that those who were righteous and did good, might have divine favours completed upon them.
The words کل شیء (all things) are not absolute but refer to the things the explanation of which was needed in the days of Moses, the words meaning that the Book given to Moses fulfilled all the needs of the time.
The verse mentions four things as the objects of a revealed Book: (1) That God desires to complete His favour by means of it. (2) That it embodies all the commandments that are needed for the period of time for which it is meant, (3) That it contains the means for guiding men to the right path. (4) That it is a mercy, i.e. those who follow it receive blessings from God.
f
2:54; 5:45.
g
7:146.
b
2:54; 5:45.
c
7:146.
894
Important Words:
تماما (completing) is the noun-infinitive from تم. They say تم الشیء i.e. the thing was or became complete or entire or full or perfect or free from deficiency. تم الی کذا means, he reached or repaired to or came to such a thing. تم علیه means, he performed or executed it; or he accomplished it. اتم from which the infinitive is اتمام means, he made (a thing) complete or entire or full, etc. (Lane). For the sake of convenience the word تماما has been rendered in the verse as "completing".
Commentary:
In some of the previous verses the Quran referred to the diverse paths which, when followed, lead away from God’s way. Here we are told that when there come into existence diverse paths, then God sends a Messenger to remove differences and appoints one way for all. Then it becomes incumbent on all to follow that path. This is what is meant by the words, We gave Moses the Book.
The expression الذی احسن (him who did good) refers to Moses. Thus, the sentence means that the Book was revealed to Moses to complete divine favours upon him. The words احسن الذی (him who did good) may also be taken in the general sense, meaning "any person who did good." In that case the sentence would mean that the Book was revealed so that those who were righteous and did good, might have divine favours completed upon them.
The words کل شیء (all things) are not absolute but refer to the things the explanation of which was needed in the days of Moses, the words meaning that the Book given to Moses fulfilled all the needs of the time.
The verse mentions four things as the objects of a revealed Book: (1) That God desires to complete His favour by means of it. (2) That it embodies all the commandments that are needed for the period of time for which it is meant, (3) That it contains the means for guiding men to the right path. (4) That it is a mercy, i.e. those who follow it receive blessings from God.
a
2:54; 5:45.
b
7:146.
931
The words "all things" signify all those things which satisfied the moral and spiritual needs of the Jews. The Torah fulfilled all those needs.
ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَهُمْ لَهْوًا وَلَعِبًا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۚ فَٱلْيَوْمَ نَنسَىٰهُمْ كَمَا نَسُوا۟ لِقَآءَ يَوْمِهِمْ هَٰذَا وَمَا كَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ
نَسِیَ کے معنے عربی زبان میں بھول جانے کے علاوہ تَرَکَ کے بھی ہوتے ہیں یعنی چھوڑ دیا۔ (اقرب)
یعنی اس کے لئے کوئی تیاری نہ کرتے تھے۔
5:58; 6:71.
45:35.
The disbelievers were convinced in their heart of hearts of the truth of Islam but, as they took their religion for a pastime, they refused to listen to the dictates of reason and to the voice of their conscience. So God will ignore them as they refused to believe that they will ever meet their Creator and they will have to render account of their deeds to Him.
5:58; 6:71.
45:35.
Commentary:
This verse qualifies the word "disbelievers" occurring in the preceding verse. The disbelievers spoken of at the end of that verse were convinced in their hearts of the truth of Islam but, as they took their religion as a pastime, they refused to listen to the dictates of reason and the voice of their conscience. So God forgot them even as they had forgotten the meeting of their Lord.
b
5:58; 6:71.
c
45:35.
2
نَسِیَ کے معنے عربی زبان میں بھول جانے کے علاوہ تَرَکَ کے بھی ہوتے ہیں یعنی چھوڑ دیا۔ (اقرب)
3
یعنی اس کے لئے کوئی تیاری نہ کرتے تھے۔
a
5:58; 6:71.
b
45:35.
951
Commentary:
This verse qualifies the word "disbelievers" occurring in the preceding verse. The disbelievers spoken of at the end of that verse were convinced in their hearts of the truth of Islam but, as they took their religion as a pastime, they refused to listen to the dictates of reason and the voice of their conscience. So God forgot them even as they had forgotten the meeting of their Lord.
a
5:58; 6:71.
b
45:35.
982
The disbelievers were convinced in their heart of hearts of the truth of Islam but, as they took their religion for a pastime, they refused to listen to the dictates of reason and to the voice of their conscience. So God will ignore them as they refused to believe that they will ever meet their Creator and they will have to render account of their deeds to Him.
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَلِقَآءِ ٱلْءَاخِرَةِ حَبِطَتْ أَعْمَٰلُهُمْ ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ
3:12; 5:11; 7:37; 21:78.
3:12; 5:11; 7:37; 21:78.
3:12; 5:11; 7:37; 21:78.
Commentary:
The verse serves as a great warning for all men. One should not live on pious hopes. Only good works count when rewards are meted out.
b
3:12; 5:11; 7:37; 21:78.
b
3:12; 5:11; 7:37; 21:78.
1037
Commentary:
The verse serves as a great warning for all men. One should not live on pious hopes. Only good works count when rewards are meted out.
a
3:12; 5:11; 7:37; 21:78.
إِنَّ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا وَرَضُوا۟ بِٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱطْمَأَنُّوا۟ بِهَا وَٱلَّذِينَ هُمْ عَنْ ءَايَٰتِنَا غَٰفِلُونَ
10:12, 46; 25:22.
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hope of acquisition and aggrandizement; others work out of fear. The present verse makes an appeal to both these classes of men by using the word Raja which means, he hoped; he feared (Lane).
10:12, 46; 25:22.
Important Words:
یرجون (look for) is derived from رجا which has two contrary meanings i.e. (1) he hoped, and (2) he feared. They say رجوته I hoped for him or it; and مارجوتك i.e. I feared not thee (Lane & Aqrab).
Commentary:
It is a characteristic of the style of the Quran that it uses words and expressions that are apparently simple but embody a vast variety of meanings. As the Arabic language is most adapted to serve this purpose, God has bestowed upon it the honour of being the language of the Quran. رجا (looking for) is one such word and means both hope and fear. The use of this word in the present verse has therefore made it rich with deep meaning.
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hopes of acquisition and aggrandizement; others work out of fear lest they should come to grief. The present verse contains an appeal to both classes. To those for whom the incentive to work is hope, the verse says, "Why don’t you hope to meet God and shape your conduct according to, and in anticipation of, that meeting; because on the hope of that meeting depends all your material prosperity as well as your moral and spiritual advancement." To those whom fear alone can incite to action, it says, "Why don’t you fear and try to escape God’s punishment which, if it overtakes you, will destroy you outright." Thus in one single word the Quran has exhorted to action both and, for that matter, all classes of men.
In the words, are content with the life of this world and feel at rest therewith, is beautifully given the Islamic point of view with regard to material progress. Islam is not opposed to the search for, or attainment of, material prosperity. What it disapproves is that one should make the acquisition of the things of this world the aim and end of one’s existence and should have no thought for the Hereafter. Secondly, Islam disapproves the idea that after one has attained prosperity, one should give up all further effort at making still more progress. As a matter of fact, the good of the Hereafter, coupled with material prosperity, is spoken of in the Quran as one of the favours of God and every Muslim is exhorted to pray for it (2:202).
The words, those who are heedless of Our Signs, throw further light on the subject, viz. that God is displeased with only those who are wholly engrossed in the pursuit of material things and consign all spiritual things to oblivion.
d
10:12, 46; 25:22.
583
研究人类的天性, 揭露了人类所有进步都是与希望和畏惧的本能相连系的 (这一事实)。我们的最大努力都是由这两种本能的这一种或那一种所激发的。有些人劳动和流汗, 是希望得到和提高他们的权力、地位和财富(所促使的); 而其他一些人却是由于害怕而工作。这节经文用 رَجَا (Raja) 这个单词, 意即: 他希望; 他畏惧 (Lane), 向这两种人呼吁。
a
10:12, 46; 25:22.
1283
Important Words:
یرجون (look for) is derived from رجا which has two contrary meanings i.e. (1) he hoped, and (2) he feared. They say رجوته I hoped for him or it; and مارجوتك i.e. I feared not thee (Lane & Aqrab).
Commentary:
It is a characteristic of the style of the Quran that it uses words and expressions that are apparently simple but embody a vast variety of meanings. As the Arabic language is most adapted to serve this purpose, God has bestowed upon it the honour of being the language of the Quran. رجا (looking for) is one such word and means both hope and fear. The use of this word in the present verse has therefore made it rich with deep meaning.
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hopes of acquisition and aggrandizement; others work out of fear lest they should come to grief. The present verse contains an appeal to both classes. To those for whom the incentive to work is hope, the verse says, "Why don’t you hope to meet God and shape your conduct according to, and in anticipation of, that meeting; because on the hope of that meeting depends all your material prosperity as well as your moral and spiritual advancement." To those whom fear alone can incite to action, it says, "Why don’t you fear and try to escape God’s punishment which, if it overtakes you, will destroy you outright." Thus in one single word the Quran has exhorted to action both and, for that matter, all classes of men.
In the words, are content with the life of this world and feel at rest therewith, is beautifully given the Islamic point of view with regard to material progress. Islam is not opposed to the search for, or attainment of, material prosperity. What it disapproves is that one should make the acquisition of the things of this world the aim and end of one’s existence and should have no thought for the Hereafter. Secondly, Islam disapproves the idea that after one has attained prosperity, one should give up all further effort at making still more progress. As a matter of fact, the good of the Hereafter, coupled with material prosperity, is spoken of in the Quran as one of the favours of God and every Muslim is exhorted to pray for it (2:202).
The words, those who are heedless of Our Signs, throw further light on the subject, viz. that God is displeased with only those who are wholly engrossed in the pursuit of material things and consign all spiritual things to oblivion.
a
10:12, 46; 25:22.
1239
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hope of acquisition and aggrandizement; others work out of fear. The present verse makes an appeal to both these classes of men by using the word Raja which means, he hoped; he feared (Lane).
۞ وَلَوْ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسْتِعْجَالَهُم بِٱلْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ ۖ فَنَذَرُ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
17:12.
See 10:8.
The word Khair also meaning wealth (Lane), the verse means that disbelievers direct all their energies to the earning of wealth, and neglect God altogether. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing them as their conduct deserves, they would have been destroyed long ago. If the word Khair be taken in the sense of 'good' as in the text, the verse would mean that if God were as quick to inflict punishment on disbelievers for their evil deeds as He is to bestow good, then they would already have been destroyed.
17:12.
See 10:8.
Important Words:
الخیر (wealth) is a common Arabic word giving among others the following meanings: (1) good, moral or physical, actual or potential; (2) a thing that all desire, being profitable or useful; (3) wealth or property; (4) good fortune, happiness or prosperity (Lane).
Commentary:
Some difference of opinion exists among commentators as to the meaning of the first part of this verse. This difference has arisen owing to the word خیر (wealth) being misconstrued as "good" or "virtue", which it does not always mean. The word خیر as shown under Important Words, also means wealth or property, and it is in this sense that it has been used in the present verse. The verse thus means that disbelievers have directed all their energies to the earning of wealth and have altogether neglected God. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing as their conduct deserves, they would have been destroyed long ago. But God gives people respite to repent and mend their ways. If, however, the word خیر be taken in the sense of "good", then the pronoun ھم in the expression استعجالـھم would be taken as the object of the word استعجال and not as the subject, and in this case the verse would mean that if God had been as quick to inflict punishment as He is to bestow good, then they would already have been destroyed; but God, being Forgiving and Merciful, gives them time to repent.
The words, But We leave those who look not for the meeting with Us to wander distractedly in their transgression, do not mean that God desires to leave the transgressors in their transgression, but that, in spite of their transgression, He grants them respite so that they may not die in a state of transgression but may have a chance to correct themselves and escape punishment.
As already pointed out in 10:4 above, the Quran sometimes omits to mention a question and only indirectly alludes to it by giving the answer. Thus this verse shows that 10:4 was a reply to the demand of the disbelievers for a speedy decision. All these verses therefore occur in a perfectly natural order and contain a reply to an implied question.
c
17:12.
d
10:8.
a
17:12.
b
See 10:8.
1287
Important Words:
الخیر (wealth) is a common Arabic word giving among others the following meanings: (1) good, moral or physical, actual or potential; (2) a thing that all desire, being profitable or useful; (3) wealth or property; (4) good fortune, happiness or prosperity (Lane).
Commentary:
Some difference of opinion exists among commentators as to the meaning of the first part of this verse. This difference has arisen owing to the word خیر (wealth) being misconstrued as "good" or "virtue", which it does not always mean. The word خیر as shown under Important Words, also means wealth or property, and it is in this sense that it has been used in the present verse. The verse thus means that disbelievers have directed all their energies to the earning of wealth and have altogether neglected God. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing as their conduct deserves, they would have been destroyed long ago. But God gives people respite to repent and mend their ways. If, however, the word خیر be taken in the sense of "good", then the pronoun ھم in the expression استعجالـھم would be taken as the object of the word استعجال and not as the subject, and in this case the verse would mean that if God had been as quick to inflict punishment as He is to bestow good, then they would already have been destroyed; but God, being Forgiving and Merciful, gives them time to repent.
The words, But We leave those who look not for the meeting with Us to wander distractedly in their transgression, do not mean that God desires to leave the transgressors in their transgression, but that, in spite of their transgression, He grants them respite so that they may not die in a state of transgression but may have a chance to correct themselves and escape punishment.
As already pointed out in 10:4 above, the Quran sometimes omits to mention a question and only indirectly alludes to it by giving the answer. Thus this verse shows that 10:4 was a reply to the demand of the disbelievers for a speedy decision. All these verses therefore occur in a perfectly natural order and contain a reply to an implied question.
b
17:12.
c
See 10:8.
1242
The word Khair also meaning wealth (Lane), the verse means that disbelievers direct all their energies to the earning of wealth, and neglect God altogether. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing them as their conduct deserves, they would have been destroyed long ago. If the word Khair be taken in the sense of 'good' as in the text, the verse would mean that if God were as quick to inflict punishment on disbelievers for their evil deeds as He is to bestow good, then they would already have been destroyed.