ROOT ق ر ن
31 verses • 16 derived words
📖 Lane's Lexicon
Classical definitions for root قرن
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 31 verses containing words derived from "q r n".
وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْءَاخِرِ ۗ وَمَن يَكُنِ ٱلشَّيْطَٰنُ لَهُۥ قَرِينًا فَسَآءَ قَرِينًا
خبر عربی میں بہت جگہ حذف کر دی جاتی ہے اور اسے عبارت سے نکالا جاتا ہے۔ ایسا ہی یہاں ہوا ہے۔ ہم نے ترجمہ میں اسے ظاہر کر دیا ہے۔
2:265.
43:37, 39.
Important Words:
قرین (companion) is the verbal adjective from قرن. They say قرن شیئا بشییء i.e. he connected, coupled or conjoined a thing with another. قرین means, an associate; a comrade; a companion; also a husband (Lane & Aqrab).
Commentary:
Some people spend their money while they have no faith in God or in the Last Day. They do it to win the applause of men and not the pleasure of God. So, instead of winning reward, they earn God’s displeasure. Sometimes, however, money is spent openly in the cause of God with the object of inducing others to do the same. This display of charity belongs to an altogether different category and is commendable.
d
2:265.
e
43:37, 39.
1
خبر عربی میں بہت جگہ حذف کر دی جاتی ہے اور اسے عبارت سے نکالا جاتا ہے۔ ایسا ہی یہاں ہوا ہے۔ ہم نے ترجمہ میں اسے ظاہر کر دیا ہے۔
a
2:265.
b
43:37, 39.
516
Important Words:
قرین (companion) is the verbal adjective from قرن. They say قرن شیئا بشییء i.e. he connected, coupled or conjoined a thing with another. قرین means, an associate; a comrade; a companion; also a husband (Lane & Aqrab).
Commentary:
Some people spend their money while they have no faith in God or in the Last Day. They do it to win the applause of men and not the pleasure of God. So, instead of winning reward, they earn God’s displeasure. Sometimes, however, money is spent openly in the cause of God with the object of inducing others to do the same. This display of charity belongs to an altogether different category and is commendable.
b
2:265.
c
43:37, 39.
أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ مَّكَّنَّٰهُمْ فِى ٱلْأَرْضِ مَا لَمْ نُمَكِّن لَّكُمْ وَأَرْسَلْنَا ٱلسَّمَآءَ عَلَيْهِم مِّدْرَارًا وَجَعَلْنَا ٱلْأَنْهَٰرَ تَجْرِى مِن تَحْتِهِمْ فَأَهْلَكْنَٰهُم بِذُنُوبِهِمْ وَأَنشَأْنَا مِنۢ بَعْدِهِمْ قَرْنًا ءَاخَرِينَ
46:27.
11:53; 71:12.
Amba’ is the plural of Naba’ which is generally used in the Qur’an about important news relating to some great event (Kulliyyat).
The words do not mean that the world is retrogressing. It is no doubt progressing as a whole, but some of the older nations which rose to heights of civilization in the past were so advanced in certain branches of art and science that in those specific branches they were not equalled by the generations that followed. For instance, the modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization.
46:27.
11:53; 71:12.
Important Words:
قرن (generation). The verb form of the word, i.e. قرن (qarana) means, he connected or linked or coupled or joined. قرنmeans, one’s equal in age, i.e. connected with the same age; a generation of men succeeding or preceding another generation, as if both were conjoined; people of one time; people of a time among whom there appears a Prophet. قرینmeans an associate, comrade or companion (Lane & Aqrab).
Commentary:
The verse predicts that the enemies of the Holy Prophet shall be destroyed like the enemies of the former Prophets. Even within the confines of Arabia there had been people who were visited with Divine punishment in consequence of their opposition to their respective Prophets who appeared in bygone times. Among them were the tribes, Tubba‘, ‘Ad, Thamud and others whose stories were current among the Arabs.
The words, as We have established you not, do not mean that the world is retrogressing. The fact is that although the world is progressing as a whole, yet some of the older nations which rose to the heights of civilization in their time were so advanced in certain branches of art and science that in these specific branches they have so far not been equalled by the generations that followed. Take, for instance, the ancient Egyptians. The modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization. Similarly, there were people among the Arabs who carved wonderful fortresses out of rocks. Thus every people that ever attained to the heights of civilization enjoyed a certain distinction which is not shared by other nations. By using this expression, the Quran means to say, “When these powerful people were destroyed in spite of their mastery of certain branches of knowledge, how can your arts save you from destruction?”
c
46:27.
d
11:53; 71:12.
415
这些话并不意味着世界在倒退。整个世界无疑是在进步, 但有些较古老的民族, 过去他们的文明曾经达到过很高的程度, 在艺术和科学的某些领域里是如此地先进, 以致他们的后代在那些特定的领域里及不上他们。例如, 现代的科学领域里虽然创造了许多奇迹, 但对古埃及文明的某些物品仍视作奇秘之物。
a
46:27.
b
11:53; 71:12.
754
Important Words:
قرن (generation). The verb form of the word, i.e. قرن (qarana) means, he connected or linked or coupled or joined. قرنmeans, one’s equal in age, i.e. connected with the same age; a generation of men succeeding or preceding another generation, as if both were conjoined; people of one time; people of a time among whom there appears a Prophet. قرینmeans an associate, comrade or companion (Lane & Aqrab).
Commentary:
The verse predicts that the enemies of the Holy Prophet shall be destroyed like the enemies of the former Prophets. Even within the confines of Arabia there had been people who were visited with Divine punishment in consequence of their opposition to their respective Prophets who appeared in bygone times. Among them were the tribes, Tubba‘, ‘Ad, Thamud and others whose stories were current among the Arabs.
The words, as We have established you not, do not mean that the world is retrogressing. The fact is that although the world is progressing as a whole, yet some of the older nations which rose to the heights of civilization in their time were so advanced in certain branches of art and science that in these specific branches they have so far not been equalled by the generations that followed. Take, for instance, the ancient Egyptians. The modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization. Similarly, there were people among the Arabs who carved wonderful fortresses out of rocks. Thus every people that ever attained to the heights of civilization enjoyed a certain distinction which is not shared by other nations. By using this expression, the Quran means to say, “When these powerful people were destroyed in spite of their mastery of certain branches of knowledge, how can your arts save you from destruction?”
c
46:27.
d
11:53; 71:12.
823
Amba’ is the plural of Naba’ which is generally used in the Qur’an about important news relating to some great event (Kulliyyat).
824
The words do not mean that the world is retrogressing. It is no doubt progressing as a whole, but some of the older nations which rose to heights of civilization in the past were so advanced in certain branches of art and science that in those specific branches they were not equalled by the generations that followed. For instance, the modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization.
وَلَقَدْ أَهْلَكْنَا ٱلْقُرُونَ مِن قَبْلِكُمْ لَمَّا ظَلَمُوا۟ ۙ وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ وَمَا كَانُوا۟ لِيُؤْمِنُوا۟ ۚ كَذَٰلِكَ نَجْزِى ٱلْقَوْمَ ٱلْمُجْرِمِينَ
6:7; 20:129; 32:27.
Punishments are of two kinds: (1) Those that are the result of the contravention of the laws of nature, and (2) those that come when the law of the Shari‘ah is flouted. The latter class of punishments overtake a people when they lead wicked lives, or when a Prophet appears among them and they reject him and put all sorts of obstacles in his way. Punishments of this kind are known by certain characteristics. Other class of punishments, such as the rise and fall of nations, come as the result of the contravention of the ordinary laws of nature.
6:7; 20:129; 21:12.
Important Words:
القرون (the generations) is the plural of القرن which gives a number of meanings: (1) part or division of time; (2) people of one time; (3) a generation coming after another; (4) a people that is destroyed so as to leave no remnant behind it; a century (Aqrab and Lane).
Commentary:
This verse brings to light some eternal divine truths. One is that it is always a life of wrongdoing i.e. the contravention of the law of nature or that of Shari‘ah that brings about the downfall and destruction of a people. The entire history of the world bears eloquent testimony to this great truth. The other divine law hinted at in this verse is that Divine punishment does not overtake a people unless a Prophet of God first appears among them to warn them of their evil ways and of the Divine punishment that will come upon them, if they do not follow him and give up their wicked practices. Thus it is the mercy of God and not His punishment that is meant to be emphasized in this verse, because we are told that when God sees that a certain people have made themselves deserving of His punishment on account of their evil lives, He, out of His great mercy, sends to them a Prophet so that they may follow him and, by reforming themselves, escape the impending punishment and become heirs to His favours. It is only when they reject the Divine Messenger and instead of mending their ways, begin to persecute him that God sends down punishment on them.
Punishments again are of two kinds: (1) those that are the result of contravention of the laws of nature, and (2) those that come when the law of Shari‘ah is flouted. The latter class of punishments never occur unless a people begin to lead wicked lives and unless a Prophet is first made to appear among them. Punishments of this kind are known by certain characteristics. For instance, (a) their occurrence is generally foretold by previous announcements based on Divine revelation; (b) they assume the form of an unusual and extraordinary upheaval in nature such as a succession of earthquakes or the widespread outbreak of virulent epidemics; and (c) they occur after a Warner has made his appearance. The other class of punishments, such as the rise and fall of nations from natural causes, are due only to the contravention of the ordinary laws of nature. These must always be distinguished from the first-mentioned class of punishments.
a
6:7; 20:129; 32:27.
584
惩罚有两种: (1) 那些违反了大自然法则的结果, 以及 (2) 由于蔑视这本经典的法令而产生的惩罚。后一种惩罚将给予过着邪恶生活的民族; 或者将给予当先知降临在他们中间时, 他们拒绝他并在他的道路上设下各种障碍的民族。可以由某些特征中知道这类惩罚。其他一种惩罚, 例如, 民族的兴衰是由于违反自然的一般法则而产生的。
a
6:7; 20:129; 21:12.
1289
Important Words:
القرون (the generations) is the plural of القرن which gives a number of meanings: (1) part or division of time; (2) people of one time; (3) a generation coming after another; (4) a people that is destroyed so as to leave no remnant behind it; a century (Aqrab and Lane).
Commentary:
This verse brings to light some eternal divine truths. One is that it is always a life of wrongdoing i.e. the contravention of the law of nature or that of Shari‘ah that brings about the downfall and destruction of a people. The entire history of the world bears eloquent testimony to this great truth. The other divine law hinted at in this verse is that Divine punishment does not overtake a people unless a Prophet of God first appears among them to warn them of their evil ways and of the Divine punishment that will come upon them, if they do not follow him and give up their wicked practices. Thus it is the mercy of God and not His punishment that is meant to be emphasized in this verse, because we are told that when God sees that a certain people have made themselves deserving of His punishment on account of their evil lives, He, out of His great mercy, sends to them a Prophet so that they may follow him and, by reforming themselves, escape the impending punishment and become heirs to His favours. It is only when they reject the Divine Messenger and instead of mending their ways, begin to persecute him that God sends down punishment on them.
Punishments again are of two kinds: (1) those that are the result of contravention of the laws of nature, and (2) those that come when the law of Shari‘ah is flouted. The latter class of punishments never occur unless a people begin to lead wicked lives and unless a Prophet is first made to appear among them. Punishments of this kind are known by certain characteristics. For instance, (a) their occurrence is generally foretold by previous announcements based on Divine revelation; (b) they assume the form of an unusual and extraordinary upheaval in nature such as a succession of earthquakes or the widespread outbreak of virulent epidemics; and (c) they occur after a Warner has made his appearance. The other class of punishments, such as the rise and fall of nations from natural causes, are due only to the contravention of the ordinary laws of nature. These must always be distinguished from the first-mentioned class of punishments.
b
6:7; 20:129; 32:27.
1243
Punishments are of two kinds: (1) Those that are the result of the contravention of the laws of nature, and (2) those that come when the law of the Shari‘ah is flouted. The latter class of punishments overtake a people when they lead wicked lives, or when a Prophet appears among them and they reject him and put all sorts of obstacles in his way. Punishments of this kind are known by certain characteristics. Other class of punishments, such as the rise and fall of nations, come as the result of the contravention of the ordinary laws of nature.
فَلَوْلَا كَانَ مِنَ ٱلْقُرُونِ مِن قَبْلِكُمْ أُو۟لُوا۟ بَقِيَّةٍ يَنْهَوْنَ عَنِ ٱلْفَسَادِ فِى ٱلْأَرْضِ إِلَّا قَلِيلًا مِّمَّنْ أَنجَيْنَا مِنْهُمْ ۗ وَٱتَّبَعَ ٱلَّذِينَ ظَلَمُوا۟ مَآ أُتْرِفُوا۟ فِيهِ وَكَانُوا۟ مُجْرِمِينَ
13:34.
13:34.
13:34.
Important Words:
اولوا بقیة (persons possessed of understanding). بقیة it is derived from بقی which means, he or it remained, lasted, endured and was or became permanent or perpetual. They say بقی من الشیء بقیة i.e. a remnant, relic or residue of the thing retained. The Arabs say فلان من بقیة القوم i.e. such a one is of the best of people, for it is the best that lasts. اولوا بقیة means, persons possessed of excellence, or persons possessing a relic of judgement and intelligence, or persons of understanding and discrimination, or persons possessing a quality of watching or observing and, hence, of guarding and preserving (Lane & Aqrab). See also 11:87.
اترفوا (they were afforded ease and comfort) is derived from ترف which means, he enjoyed or led a plentiful and a pleasant or an easy and delicate life; or a life of ease and plenty. They say اترفه المال i.e. wealth made him behave exorbitantly; or to be excessively disobedient or rebellious; or to exalt himself; be inordinate in infidelity; or to be extravagant in acts of disobedience and in wrongdoing. اترف الرجل means, the man persisted in, resolved upon, transgression, wrongdoing and deviation from the right way (Lane & Aqrab).
Commentary:
This verse makes a fleeting reference to a serious but general mistake. It purports to say that, when experience had shown that man has a tendency to become corrupt, why did not the wise men among past generations recognize this responsibility about their own people and at the outset warn them of the evil consequences of their bad deeds and thus nip the evil in the bud. But instead of doing this they allowed the evil to grow, with the result that their people became totally corrupt and depraved. These people, instead of learning a lesson from the fate of their predecessors, lost themselves in pursuit of the paltry things of the world and the result was that they ranged themselves with wrongdoers and became estranged from God.
c
13:34.
b
13:34.
1497
Important Words:
اولوا بقیة (persons possessed of understanding). بقیة it is derived from بقی which means, he or it remained, lasted, endured and was or became permanent or perpetual. They say بقی من الشیء بقیة i.e. a remnant, relic or residue of the thing retained. The Arabs say فلان من بقیة القوم i.e. such a one is of the best of people, for it is the best that lasts. اولوا بقیة means, persons possessed of excellence, or persons possessing a relic of judgement and intelligence, or persons of understanding and discrimination, or persons possessing a quality of watching or observing and, hence, of guarding and preserving (Lane & Aqrab). See also 11:87.
اترفوا (they were afforded ease and comfort) is derived from ترف which means, he enjoyed or led a plentiful and a pleasant or an easy and delicate life; or a life of ease and plenty. They say اترفه المال i.e. wealth made him behave exorbitantly; or to be excessively disobedient or rebellious; or to exalt himself; be inordinate in infidelity; or to be extravagant in acts of disobedience and in wrongdoing. اترف الرجل means, the man persisted in, resolved upon, transgression, wrongdoing and deviation from the right way (Lane & Aqrab).
Commentary:
This verse makes a fleeting reference to a serious but general mistake. It purports to say that, when experience had shown that man has a tendency to become corrupt, why did not the wise men among past generations recognize this responsibility about their own people and at the outset warn them of the evil consequences of their bad deeds and thus nip the evil in the bud. But instead of doing this they allowed the evil to grow, with the result that their people became totally corrupt and depraved. These people, instead of learning a lesson from the fate of their predecessors, lost themselves in pursuit of the paltry things of the world and the result was that they ranged themselves with wrongdoers and became estranged from God.
b
13:34.
وَتَرَى ٱلْمُجْرِمِينَ يَوْمَئِذٍ مُّقَرَّنِينَ فِى ٱلْأَصْفَادِ
38:39.
38:39.
38:39.
Important Words:
مقرنین (bound) is derived from قرن (qarrana) which is derived from قرن (qarana). They say قرن بین الشیء و الشیء i.e. he brought or placed the two things together. قرن الشیء با لشیء means, he bound the thing with the other, placing them together قرنه (qarrana-hu) means, he collected the thing together and bound it. The Arabs say قرنت الاساری فی الحبال i.e. the captives were bound together with ropes (Aqrab).
الاصفاد (chains) is the plural of الصفد which means: (1) a chain or anything with which a thing is bound or tied; (2) favour or gift bestowed on someone, perhaps because it, as it were, binds the receiver to the giver (Aqrab).
Commentary:
The rewards and punishments of the life to come will represent the disbelievers’ actions in the present life. As in this world sinners commit their deeds at the instigation or with the help of each other, therefore, in the life to come, they will be represented as shackled and bound together, the chains representing the misdeeds of the sinful.
c
38:39.
a
38:39.
1704
Important Words:
مقرنین (bound) is derived from قرن (qarrana) which is derived from قرن (qarana). They say قرن بین الشیء و الشیء i.e. he brought or placed the two things together. قرن الشیء با لشیء means, he bound the thing with the other, placing them together قرنه (qarrana-hu) means, he collected the thing together and bound it. The Arabs say قرنت الاساری فی الحبال i.e. the captives were bound together with ropes (Aqrab).
الاصفاد (chains) is the plural of الصفد which means: (1) a chain or anything with which a thing is bound or tied; (2) favour or gift bestowed on someone, perhaps because it, as it were, binds the receiver to the giver (Aqrab).
Commentary:
The rewards and punishments of the life to come will represent the disbelievers’ actions in the present life. As in this world sinners commit their deeds at the instigation or with the help of each other, therefore, in the life to come, they will be represented as shackled and bound together, the chains representing the misdeeds of the sinful.
a
38:39.
وَكَمْ أَهْلَكْنَا مِنَ ٱلْقُرُونِ مِنۢ بَعْدِ نُوحٍ ۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِيرًۢا بَصِيرًا
21:12; 65:9.
21:12; 65:9.
21:12; 65:9.
Commentary:
The verse means to say that the appearance of a Divine Messenger is no new phenomenon. Prophets have been appearing in the world since the days of Noah and the enemies of these Prophets have always come to grief. God cannot punish men for going astray without first sending His Messengers to lead them to the right path.
b
21:12; 65:9.
a
21:12; 65:9.
1947
Commentary:
The verse means to say that the appearance of a Divine Messenger is no new phenomenon. Prophets have been appearing in the world since the days of Noah and the enemies of these Prophets have always come to grief. God cannot punish men for going astray without first sending His Messengers to lead them to the right path.
a
21:12; 65:9.
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَٰثًا وَرِءْيًا
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
Important Words:
رء یاً (outward show) is derived from رأی which means, he saw or he thought. رؤیا means, a sight; a beautiful sight; anything to which people raise their eyes to see. رئیاً means, aspect, look or outward appearance; beautiful aspect or outward appearance or what the eyes see of goodly condition and clean apparel (Lane & Aqrab). For أثاثاً (wealth) see 16:81.
Commentary:
The verse while, on the one hand, shows how proud the western Christian nations are of their material might, pomp and wealth and of the high order of their society, on the other, it leaves no doubt that in spite of all these things they will eventually come to grief. It may be said that the statement made in the verse under comment that there lived in the past more powerful and wealthier peoples than the present Christian nations of the West is contrary to the facts of history. Speaking absolutely it is correct that Western Christian nations of today were never equalled in the past by any nation in material power and wealth but speaking comparatively there certainly have been rulers and nations in the past who were more powerful than these nations, inasmuch as the opponents of the former were much weaker to them in material resources and in numbers than the adversaries of Western Christian nations of today are to them. It is in this sense that some of the nations of antiquity have been described as more powerful than the Western Christian nations of today in the present verse.
b
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
a
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
2214
Important Words:
رء یاً (outward show) is derived from رأی which means, he saw or he thought. رؤیا means, a sight; a beautiful sight; anything to which people raise their eyes to see. رئیاً means, aspect, look or outward appearance; beautiful aspect or outward appearance or what the eyes see of goodly condition and clean apparel (Lane & Aqrab). For أثاثاً (wealth) see 16:81.
Commentary:
The verse while, on the one hand, shows how proud the western Christian nations are of their material might, pomp and wealth and of the high order of their society, on the other, it leaves no doubt that in spite of all these things they will eventually come to grief. It may be said that the statement made in the verse under comment that there lived in the past more powerful and wealthier peoples than the present Christian nations of the West is contrary to the facts of history. Speaking absolutely it is correct that Western Christian nations of today were never equalled in the past by any nation in material power and wealth but speaking comparatively there certainly have been rulers and nations in the past who were more powerful than these nations, inasmuch as the opponents of the former were much weaker to them in material resources and in numbers than the adversaries of Western Christian nations of today are to them. It is in this sense that some of the nations of antiquity have been described as more powerful than the Western Christian nations of today in the present verse.
b
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًۢا
17:18; 19:75; 21:12; 36:32; 50:37.
17:18; 19:75; 21:12; 36:32; 50:37.
The verse embodies for the Western Christian nations a grim warning about the dreadful fate that is in store for them if they did not accept the Truth and give up their evil ways. They are proud of their material power and resources and their worldly prosperity and progress, but have ignored the patent fact that wrong beliefs and a life of sin lead only to destruction.
17:18; 19:75; 21:12; 36:32; 50:37.
Important Words:
تحس (thou seest) is derived from حس. They say حس الشیء i.e. he perceived or became sensible of the حس (hiss) of the thing; he ascertained the thing as one ascertains a thing that is perceived by the senses; he knew the thing; or he perceived it by means of any of the senses, by seeing, feeling, touching etc.
Commentary:
The verse embodies for the western Christian nations a most grim warning about the dreadful fate that is in store for them if they did not accept the truth and give up their evil ways. It purports to say that they are proud of their material power and resources and their worldly prosperity and progress. But they have ignored the patent fact that wrong beliefs and a life of sin leads only to destruction. They are warned that there had lived before them people who were at least as powerful and prosperous as they are and yet on account of their evil deeds and transgressions they were so completely destroyed that no trace was left of them.
c
17:18; 19:75; 21:12; 36:32; 50:37.
b
17:18; 19:75; 21:12; 36:32; 50:37.
2236
Important Words:
تحس (thou seest) is derived from حس. They say حس الشیء i.e. he perceived or became sensible of the حس (hiss) of the thing; he ascertained the thing as one ascertains a thing that is perceived by the senses; he knew the thing; or he perceived it by means of any of the senses, by seeing, feeling, touching etc.
Commentary:
The verse embodies for the western Christian nations a most grim warning about the dreadful fate that is in store for them if they did not accept the truth and give up their evil ways. It purports to say that they are proud of their material power and resources and their worldly prosperity and progress. But they have ignored the patent fact that wrong beliefs and a life of sin leads only to destruction. They are warned that there had lived before them people who were at least as powerful and prosperous as they are and yet on account of their evil deeds and transgressions they were so completely destroyed that no trace was left of them.
c
17:18; 19:75; 21:12; 36:32; 50:37.
1806
The verse embodies for the Western Christian nations a grim warning about the dreadful fate that is in store for them if they did not accept the Truth and give up their evil ways. They are proud of their material power and resources and their worldly prosperity and progress, but have ignored the patent fact that wrong beliefs and a life of sin lead only to destruction.
قَالَ فَمَا بَالُ ٱلْقُرُونِ ٱلْأُولَىٰ
Moses’s reply to Pharaoh’s query contained in the previous verse seemed to have entirely confounded the latter, so he adroitly turned away from the subject which he himself had started and put Moses a new question, asking him whether his God knew anything about the former generations who were dead and gone, meaning how they would fare when they had not had the benefit of receiving guidance from him (Moses). Thus in a subtle manner Pharaoh sought to incite his people against Moses by making an oblique hint that he (Moses) had insinuated that their forefathers were bereft of heavenly guidance and, therefore, were deserving of Divine punishment.
Commentary:
Moses’s reply to Pharaoh’s query contained in the previous verse seemed to have entirely confounded him (Pharaoh), so he adroitly turned away from the subject which he himself started and presented Moses with a new question. He asked Moses whether his God knew anything about the former generations who were dead and gone, meaning how they would fare when they had not had the benefit of receiving guidance from him (Moses). Thus, in a subtle manner Pharaoh sought to incite his people against Moses by making an oblique hint that he (Moses) regarded their forefathers as bereft of heavenly guidance and therefore deserving of Divine punishment.
2271
Commentary:
Moses’s reply to Pharaoh’s query contained in the previous verse seemed to have entirely confounded him (Pharaoh), so he adroitly turned away from the subject which he himself started and presented Moses with a new question. He asked Moses whether his God knew anything about the former generations who were dead and gone, meaning how they would fare when they had not had the benefit of receiving guidance from him (Moses). Thus, in a subtle manner Pharaoh sought to incite his people against Moses by making an oblique hint that he (Moses) regarded their forefathers as bereft of heavenly guidance and therefore deserving of Divine punishment.
1826
Moses’s reply to Pharaoh’s query contained in the previous verse seemed to have entirely confounded the latter, so he adroitly turned away from the subject which he himself had started and put Moses a new question, asking him whether his God knew anything about the former generations who were dead and gone, meaning how they would fare when they had not had the benefit of receiving guidance from him (Moses). Thus in a subtle manner Pharaoh sought to incite his people against Moses by making an oblique hint that he (Moses) had insinuated that their forefathers were bereft of heavenly guidance and, therefore, were deserving of Divine punishment.
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ يَمْشُونَ فِى مَسَٰكِنِهِمْ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّأُو۟لِى ٱلنُّهَىٰ
17:18; 36:32.
17:18; 36:32.
17:18; 36:32.
Commentary:
The verse embodies a perpetual warning for the deniers of Divine Messengers that they will ultimately come to grief. It is an invariable and immutable divine law that rejection of Divine teaching lands the rejecters in utter ruin and destruction.
d
17:18; 36:32.
a
17:18; 36:32.
2335
Commentary:
The verse embodies a perpetual warning for the deniers of Divine Messengers that they will ultimately come to grief. It is an invariable and immutable divine law that rejection of Divine teaching lands the rejecters in utter ruin and destruction.
a
17:18; 36:32.