قَوۡمٍ
Appears 75 times in Quran
Derived Words (14)
Words derived from the stem "قَوۡمٍ".
- a people
- a people
- a people’s
- of the people
- people
- people who will
- a disbelieving people
- for people who worship
- a people
- for a people
- for the people
- the people
- to a people
- a people
- for the benefit of a people
- for a people
- to a people
- to the people
- But if the person slain be of a people hostile to you
- for a God-fearing people
- And there is a Guide for every people
- people
- treachery from a people
- a people
Occurrences in Quran
Found 75 verses containing "قَوۡمٍ".
وَصَدَّہَا مَا کَانَت تَّعۡبُدُ مِنۡ دُوۡنِ اللّٰہِ ۖ اِنَّہَا کَانَتۡ مِنۡ قَوۡمٍ کٰفِرِیۡنَ
فَتِلۡکَ بُیُوۡتُہُمۡ خَاوِیَۃًۢ بِمَا ظَلَمُوۡۤا ۗ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لِّقَوۡمٍ یَّعۡلَمُوۡنَ
اَلَمۡ یَرَوۡا اَنَّا جَعَلۡنَا الَّیۡلَ لِیَسۡکُنُوۡا فِیۡہِ وَالنَّہَارَ مُبۡصِرًا ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ
10:68; 17:13; 28:74; 30:24.
10:68; 17:13; 28:74; 30:24.
10:68; 17:13; 28:74; 30:24.
c
10:68; 17:13; 28:74; 30:24.
a
10:68; 17:13; 28:74; 30:24.
b
10:68; 17:13; 28:74; 30:24.
نَتۡلُوۡا عَلَیۡکَ مِنۡ نَّبَاِ مُوۡسٰی وَفِرۡعَوۡنَ بِالۡحَقِّ لِقَوۡمٍ یُّؤۡمِنُوۡنَ
Commentary:
Perhaps in no other Surah of the Quran have the different phases of Moses’ life been treated in such detail as in the present Surah—his infancy, and childhood, his youth, his flight or exile and his Call. The Holy Prophet’s pre-eminence as a Prophet is a thing apart, but as he has been "likened" to Moses, the conditions and circumstances of his life resemble more those of Moses than of any other Prophet.
The words, "with truth" imply that the Quranic narrative of Moses differs in certain details from that of the Bible but wherever the Quranic description differs from the Biblical account, it will be found to be nearer truth and reality.
2878
Commentary:
Perhaps in no other Surah of the Quran have the different phases of Moses’ life been treated in such detail as in the present Surah—his infancy, and childhood, his youth, his flight or exile and his Call. The Holy Prophet’s pre-eminence as a Prophet is a thing apart, but as he has been "likened" to Moses, the conditions and circumstances of his life resemble more those of Moses than of any other Prophet.
The words, "with truth" imply that the Quranic narrative of Moses differs in certain details from that of the Bible but wherever the Quranic description differs from the Biblical account, it will be found to be nearer truth and reality.
وَلَقَد تَّرَکۡنَا مِنۡہَاۤ اٰیَۃًۢ بَیِّنَۃً لِّقَوۡمٍ یَّعۡقِلُوۡنَ
15:76; 51:38.
15:76; 51:38.
15:76; 51:38.
f
15:76; 51:38.
b
15:76; 51:38.
a
15:76; 51:38.
وَقَالَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ لَوۡلَا یُکَلِّمُنَا اللّٰہُ اَوۡ تَاۡتِیۡنَاۤ اٰیَۃٌ ۗ کَذٰلِکَ قَالَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ مِّثۡلَ قَوۡلِہِمۡ ۘ تَشٰبَہَتۡ قُلُوۡبُہُمۡ ۗ قَدۡ بَیَّنَّا الۡاٰیٰتِ لِقَوۡمٍ یُّوۡقِنُوۡنَ
6:38; 20:135; 21:6; 43:54.
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
6:38; 20:135; 21:6; 43:54.
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
6:38; 20:134; 21:6; 43:54.
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
c
6:38; 20:135; 21:6; 43:54.
2
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
c
6:38; 20:134; 21:6; 43:54.
125
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
d
6:38; 20:135; 21:6; 43:54.
141
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
اِنَّ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ وَاخۡتِلٰفِ الَّیۡلِ وَالنَّہَارِ وَالۡفُلۡکِ الَّتِیۡ تَجۡرِیۡ فِی الۡبَحۡرِ بِمَا یَنۡفَعُ النَّاسَ وَمَاۤ اَنۡزَلَ اللّٰہُ مِنَ السَّمَآءِ مِنۡ مَّآءٍ فَاَحۡیَا بِہِ الۡاَرۡضَ بَعۡدَ مَوۡتِہَا وَبَثَّ فِیۡہَا مِنۡ کُلِّ دَآبَّۃٍ وَّتَصۡرِیۡفِ الرِّیٰحِ وَالسَّحَابِ الۡمُسَخَّرِ بَیۡنَ السَّمَآءِ وَالۡاَرۡضِ لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ
3:191; 10:7; 30:23; 45:6.
3:191; 10:7; 30:23; 45:6.
The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,
3:191; 10:7; 30:23; 45:6.
Important Words:
اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).
الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).
دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).
المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).
Commentary:
This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.
The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.
Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.
Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.
f
3:191; 10:7; 30:23; 45:6.
a
3:191; 10:7; 30:23; 45:6.
171
Important Words:
اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).
الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).
دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).
المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).
Commentary:
This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.
The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.
Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.
Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.
e
3:191; 10:7; 30:23; 45:6.
188
The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,
فَاِنۡ طَلَّقَہَا فَلَا تَحِلُّ لَہٗ مِنۡۢ بَعۡدُ حَتّٰی تَنۡکِحَ زَوۡجًا غَیۡرَہٗ ۗ فَاِنۡ طَلَّقَہَا فَلَا جُنَاحَ عَلَیۡہِمَاۤ اَنۡ یَّتَرَاجَعَاۤ اِنۡ ظَنَّاۤ اَنۡ یُّقِیۡمَا حُدُوۡدَ اللّٰہِ ۗ وَتِلۡکَ حُدُوۡدُ اللّٰہِ یُبَیِّنُہَا لِقَوۡمٍ یَّعۡلَمُوۡنَ
这节经文述及第三次和最终一次离婚。在该次离婚后, 丈夫再也无权与妻子破镜重圆, 除非那离了婚的女人再嫁另一个男人并建立夫妻关系, 然后又与他正式离婚, 或者他死了, 使她有自由再嫁另一个男人。藉着离婚法律中包括这一条款, 伊斯兰教一方面提高婚姻关系的严肃性, 另一方面, 也给一度过着夫妻生活的两个人提供一个重新结合的机会, 虽然机会是很小的。
This verse refers to the third and final divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with; and, on the other, it has afforded yet another, though extremely remote, opportunity to the couple who once had lived as husband and wife to become reunited if they so desire.
Important Words:
یتراجعا (return to each other) is derived from رجع i.e. he returned; the word is used to indicate the coming together of people after their dispersal or separation, as they say تراجع القوم i.e. the people returned to the place from where they separated or left (Aqrab).
یقیما (observe) is derived from اقام which means, he made a thing stand upright; he observed or duly performed a religious commandment or duty, etc. (Lane). See also under 2:4.
تنکح (she marries) is derived from نکح. They say نکح or نکحت meaning (1) he or she married a spouse; (2) he or she had sexual intercourse with his or her spouse. In the present verse the word is used in the latter sense. See also 2:222.
Commentary:
This verse refers to the third and final pronouncement of divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce, Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with and has declared unlawful the evil practice of حلالة (halalah); and, on the other, it has afforded yet another opportunity to the couple who once had lived as husband and wife to become reunited if they so desired. The practice of halalah referred to above consists in a divorced woman marrying a man, other than her former husband, with the object of obtaining divorce from him and thereby making herself lawful for the former husband. Islam condemns this practice as a thing accursed (Tirmidhi ch. on Nikah) and enjoins that marriage with and divorce from another husband must both be genuine.
173
这节经文述及第三次和最终一次离婚。在该次离婚后, 丈夫再也无权与妻子破镜重圆, 除非那离了婚的女人再嫁另一个男人并建立夫妻关系, 然后又与他正式离婚, 或者他死了, 使她有自由再嫁另一个男人。藉着离婚法律中包括这一条款, 伊斯兰教一方面提高婚姻关系的严肃性, 另一方面, 也给一度过着夫妻生活的两个人提供一个重新结合的机会, 虽然机会是很小的。
237
Important Words:
یتراجعا (return to each other) is derived from رجع i.e. he returned; the word is used to indicate the coming together of people after their dispersal or separation, as they say تراجع القوم i.e. the people returned to the place from where they separated or left (Aqrab).
یقیما (observe) is derived from اقام which means, he made a thing stand upright; he observed or duly performed a religious commandment or duty, etc. (Lane). See also under 2:4.
تنکح (she marries) is derived from نکح. They say نکح or نکحت meaning (1) he or she married a spouse; (2) he or she had sexual intercourse with his or her spouse. In the present verse the word is used in the latter sense. See also 2:222.
Commentary:
This verse refers to the third and final pronouncement of divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce, Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with and has declared unlawful the evil practice of حلالة (halalah); and, on the other, it has afforded yet another opportunity to the couple who once had lived as husband and wife to become reunited if they so desired. The practice of halalah referred to above consists in a divorced woman marrying a man, other than her former husband, with the object of obtaining divorce from him and thereby making herself lawful for the former husband. Islam condemns this practice as a thing accursed (Tirmidhi ch. on Nikah) and enjoins that marriage with and divorce from another husband must both be genuine.
283
This verse refers to the third and final divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with; and, on the other, it has afforded yet another, though extremely remote, opportunity to the couple who once had lived as husband and wife to become reunited if they so desire.
فَمَا کَانَ جَوَابَ قَوۡمِہٖۤ اِلَّاۤ اَنۡ قَالُوا اقۡتُلُوۡہُ اَوۡ حَرِّقُوۡہُ فَاَنۡجٰٮہُ اللّٰہُ مِنَ النَّارِ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ
21:69; 37:98.
21:69; 37:98.
Abraham’s account began with the 17th verse and in the 18th verse he gave strong arguments in refutation of Shirk. From 19th to 24th verse, in consonance with the Quranic style and practice which adds to its elegance and beauty, a digression intervened and a great religious principle was briefly discussed in relation to the Holy Prophet. The principle discussed was that when one nation, as a result of its rejection of the Divine Message, falls a victim to decay and decadence another people takes its place. From this verse the thread is taken up of Abraham’s story.
21:69; 37:98.
Commentary:
Abraham’s account began with the 17th verse and in the 18th verse he gave strong arguments in refutation of Shirk. From the 19th to 24th verse, in consonance with the Quranic style and practice which adds to its elegance and beauty, a digression intervened and a great religious principle was briefly discussed in relation to the Holy Prophet. The principle discussed was that when one nation, as the result of its rejection of the Divine Message, falls a victim to decay and decadence another people takes its place. From this verse the thread is taken up of Abraham’s story.
d
21:69; 37:98.
b
21:69; 37:98.
2957
Commentary:
Abraham’s account began with the 17th verse and in the 18th verse he gave strong arguments in refutation of Shirk. From the 19th to 24th verse, in consonance with the Quranic style and practice which adds to its elegance and beauty, a digression intervened and a great religious principle was briefly discussed in relation to the Holy Prophet. The principle discussed was that when one nation, as the result of its rejection of the Divine Message, falls a victim to decay and decadence another people takes its place. From this verse the thread is taken up of Abraham’s story.
a
21:69; 37:98.
2247
Abraham’s account began with the 17th verse and in the 18th verse he gave strong arguments in refutation of Shirk. From 19th to 24th verse, in consonance with the Quranic style and practice which adds to its elegance and beauty, a digression intervened and a great religious principle was briefly discussed in relation to the Holy Prophet. The principle discussed was that when one nation, as a result of its rejection of the Divine Message, falls a victim to decay and decadence another people takes its place. From this verse the thread is taken up of Abraham’s story.
مَثَلُ مَا یُنۡفِقُوۡنَ فِیۡ ہٰذِہِ الۡحَیٰوۃِ الدُّنۡیَا کَمَثَلِ رِیۡحٍ فِیۡہَا صِرٌّ اَصَابَتۡ حَرۡثَ قَوۡمٍ ظَلَمُوۡۤا اَنۡفُسَہُمۡ فَاَہۡلَکَتۡہُ ۚ وَمَا ظَلَمَہُمُ اللّٰہُ وَلٰکِنۡ اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
10:25; 68:18-21.
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
10:25; 68:18-21.
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
10:25; 68:18-21.
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
f
10:25; 68:18-21.
1
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
b
10:25; 68:18-21.
402
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
a
10:25; 68:18-21.
461
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.