قَوۡمِ
Appears 142 times in Quran
Derived Words (36)
Words derived from the stem "قَوۡمِ".
- for his people
- to his people
- people
- the people
- the people of
- my people
- his people
- thy people
- our people
- O my people
- their respective peoples
- their own people
- their people
- And the answer of his people was no
- my people have treated me as a liar
- And the chief men of his people who disbelieved said
- the wicked people
Occurrences in Quran
Found 142 verses containing "قَوۡمِ".
قَالَ یٰقَوۡمِ لِمَ تَسۡتَعۡجِلُوۡنَ بِالسَّیِّئَۃِ قَبۡلَ الۡحَسَنَۃِ ۖ لَوۡلَا تَسۡتَغۡفِرُوۡنَ اللّٰہَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ
27:47.
27:47.
27:47.
Commentary:
Such has always been the way of disbelievers that instead of benefiting by the respite that is granted to them, they become all the more arrogant, and misconstruing the delay as an argument against their Prophet, demand the speedy coming of the threatened Divine punishment.
b
27:47.
b
27:47.
2846
Commentary:
Such has always been the way of disbelievers that instead of benefiting by the respite that is granted to them, they become all the more arrogant, and misconstruing the delay as an argument against their Prophet, demand the speedy coming of the threatened Divine punishment.
b
27:47.
وَلُوۡطًا اِذۡ قَالَ لِقَوۡمِہٖۤ اَتَاۡتُوۡنَ الۡفٰحِشَۃَ وَاَنۡتُمۡ تُبۡصِرُوۡنَ
7:81; 29:29.
7:81; 29:29.
c
7:81; 29:29.
a
7:81; 29:29.
a
7:81; 29:29.
2179A
The words may also mean, with your eyes open.
۞ فَمَا کَانَ جَوَابَ قَوۡمِہٖۤ اِلَّاۤ اَنۡ قَالُوۡۤا اَخۡرِجُوۡۤا اٰلَ لُوۡطٍ مِّنۡ قَرۡیَتِکُمۡ ۖ اِنَّہُمۡ اُنَاسٌ یَّتَطَہَّرُوۡنَ
7:83; 26:168.
7:83; 26:168.
Important Words:
یتطھرون (would keep clean) is derived from طھر which means, he was or became clean. طھر الشیء (tahhara) means, he made the thing clean with water, he washed the thing. یتطھرون is from باب تفعل which is generally used to imply affectation. The word was used by the opponents of Lot ironically and by way of taunt, meaning that his family and people posed and paraded as extra pure and righteous persons. Sometimes man sinks so low in sin and vice that he becomes lost to all sense of decency and even the voice of conscience becomes stilled in him and he exults in crimes and instead of being ashamed of his own wicked deeds he makes taunting and sarcastic remarks against good people. So did the people of Lot.
e
7:83; 26:168.
c
7:83; 26:168.
2852
Important Words:
یتطھرون (would keep clean) is derived from طھر which means, he was or became clean. طھر الشیء (tahhara) means, he made the thing clean with water, he washed the thing. یتطھرون is from باب تفعل which is generally used to imply affectation. The word was used by the opponents of Lot ironically and by way of taunt, meaning that his family and people posed and paraded as extra pure and righteous persons. Sometimes man sinks so low in sin and vice that he becomes lost to all sense of decency and even the voice of conscience becomes stilled in him and he exults in crimes and instead of being ashamed of his own wicked deeds he makes taunting and sarcastic remarks against good people. So did the people of Lot.
c
7:83; 26:168.
2180
Yatatahharun means, they pose and parade as extra pure and righteous: they take pride in their righteousness and purity (Lane).
وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖ یٰقَوۡمِ اِنَّکُمۡ ظَلَمۡتُمۡ اَنۡفُسَکُمۡ بِاتِّخَاذِکُمُ الۡعِجۡلَ فَتُوۡبُوۡۤا اِلٰی بَارِئِکُمۡ فَاقۡتُلُوۡۤا اَنۡفُسَکُمۡ ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ عِنۡدَ بَارِئِکُمۡ فَتَابَ عَلَیۡکُمۡ ۚ اِنَّہٗ ہُوَ التَّوَّابُ الرَّحِیۡمُ
اَنْفُسَكُمْ (Anfusa-kum, 你们的恶欲) 的意思是你们的亲属; 你们的歹念。نَفْس (Nafs) 是 اَنْفُسْ (Anfus) 的单数, 也意谓感情; 欲望。古以色列人被命令通过禁欲来清洗他们的心灵的恶欲。«圣经»上说他们被命令: “杀你们的兄弟、朋友和邻居。” («出埃及记»32:27), 但这说法并没得到 «古兰经» 的证实, 按 «古兰经» 所说, 他们得到了宽恕 (4:154)。甚至他们的首领萨米里也并没有被处死 (20:98)。
فَاقْتُلُوْا اَنْفُسَکُمْ بائیبل سے پتہ لگتا ہے کہ بنی اسرائیل کو یہ حکم دیا گیا تھا کہ ہر بھائی اپنے بھائی کو‘ ہر دوست اپنے دوست کو اور ہر پڑوسی اپنے پڑوسی کو قتل کرے۔ چنانچہ بائیبل کے بیان کے مطابق اس دن تین ہزار آدمی مارے گئے (خروج باب۳۲۔ آیت۲۷۔ ۲۸) لیکن چونکہ تورات کی یہی تعلیم ہے کہ کسی شخص کو بغیر اس کے کہ اس نے کوئی اور آدمی قتل کیا ہو قتل کرنا ناجائز ہے اس لئے یہ معنے درست نہیں ہو سکتے اس کے مقابلہ میں بعض مفسرین نے اس کے معنے لفظی لئے ہیں اور کہا ہے کہ ہر شخص خود کشی کرے۔ لیکن خود کشی بھی جائز نہیں اس لئے یہی صورت باقی رہ جاتی ہے کہ ہم اس سارے واقعہ کو ایک
Anfusa-kum (your evil desires) means, your kith and kin; your evil desires. Nafs which is the singular of Anfus also means, passion; desire. The Israelites were commanded to purge their souls of evil desires through mortification. The biblical statement that they were commanded 'to slay every man his brother, every man his companion and every man his neighbour' (Exod. 32: 27) is not supported by the Qur’an according to which they were pardoned (4:154). Even their leader Samiri was not killed (20:98).
Important Words:
باری (Maker) is derived from بری which means, he shaped or fashioned a reed into a pen, or he shaped an arrow. باریmeans, one who forms or fashions a thing by cutting; one who shapes out or pares a thing. باری is to be distinguished from خالق for whereas the latter word means, one who brings a thing into existence according to the proper plan or measure, or one who brings a thing into existence from a state of nonexistence, the former word, i.e. باری signifies one who fashions a thing into its proper shape. Generally, however, باری is used as somewhat synonymous with خالق, for it is the formation of a shape which is the result in each case (Mufradat & Lane).
Commentary:
It appears from this verse that, although after the incident of calf-worship a general pardon was granted to the Israelites, yet it was thought essential to punish the ringleaders who were ordered to be slain. The clause فاقتلوا انفسکم does not mean "slay yourselves", but "slay your men or slay your kith and kin". The latter meaning is borne out by 2:85, where God says, you shall not turn your people out of your homes. Similarly, in 24:62, we read: When you enter houses, greet your people with salam. In these verses the expression انفسکم has been used in the sense of 'your people or your brethren'. See also 2:86 & 4:67.
Speaking of this incident, the Bible says: "Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men" (Exod. 32:27, 28).
In the above passage, the number of persons slain has been put at three thousand, but this is apparently an error. Similarly, the number of the Israelites who came out of Egypt is represented in the Bible as six hundred thousand (Exod. 12:37) which also is clearly wrong. Such a large number could not live as servants and labourers of the Egyptians, who themselves speak of them as "a small community" (the Quran, 26:55). The error has apparently arisen from a confusion of the words إلف (ilf) and ألف (alf), the former meaning "a family", and the latter "a thousand" (Aqrab). Really, there were only 600 families of the Israelites who lived in Egypt and who left the country under the leadership of Moses, but they were misconstrued into 600 thousands. Similarly, the number of persons slain could scarcely be three thousand. There were most likely only three families the leaders of which took part in setting up the calf for worship, and these were put to death, by their own kinsmen at the bidding of Moses.
The words فاقتلوا أنفسکم (slay yourselves) have also been construed as "kill your desires"–an interpretation borne out by the usage of the Arabic language. Some commentators prefer this interpretation to the one given above on the ground that the Israelites, having been forgiven by God at the intercession of Moses, could not have been ordered to slay their brethren, for such an order would have been incompatible with the forgiveness granted to them. This argument, however, does not appear to be sound for forgiveness of a people as a whole is not incompatible with the punishment of a few ringleaders.
The clause, turn ye therefore to your Maker, implies an exhortation to the Israelites to turn to their باری or Maker or Fashioner, which means that they should work a change or reformation in themselves.
54
اَنْفُسَكُمْ (Anfusa-kum, 你们的恶欲) 的意思是你们的亲属; 你们的歹念。نَفْس (Nafs) 是 اَنْفُسْ (Anfus) 的单数, 也意谓感情; 欲望。古以色列人被命令通过禁欲来清洗他们的心灵的恶欲。«圣经»上说他们被命令: “杀你们的兄弟、朋友和邻居。” («出埃及记»32:27), 但这说法并没得到 «古兰经» 的证实, 按 «古兰经» 所说, 他们得到了宽恕 (4:154)。甚至他们的首领萨米里也并没有被处死 (20:98)。
1
فَاقْتُلُوْا اَنْفُسَکُمْ بائیبل سے پتہ لگتا ہے کہ بنی اسرائیل کو یہ حکم دیا گیا تھا کہ ہر بھائی اپنے بھائی کو‘ ہر دوست اپنے دوست کو اور ہر پڑوسی اپنے پڑوسی کو قتل کرے۔ چنانچہ بائیبل کے بیان کے مطابق اس دن تین ہزار آدمی مارے گئے (خروج باب۳۲۔ آیت۲۷۔ ۲۸) لیکن چونکہ تورات کی یہی تعلیم ہے کہ کسی شخص کو بغیر اس کے کہ اس نے کوئی اور آدمی قتل کیا ہو قتل کرنا ناجائز ہے اس لئے یہ معنے درست نہیں ہو سکتے اس کے مقابلہ میں بعض مفسرین نے اس کے معنے لفظی لئے ہیں اور کہا ہے کہ ہر شخص خود کشی کرے۔ لیکن خود کشی بھی جائز نہیں اس لئے یہی صورت باقی رہ جاتی ہے کہ ہم اس سارے واقعہ کو ایک
61
Important Words:
باری (Maker) is derived from بری which means, he shaped or fashioned a reed into a pen, or he shaped an arrow. باریmeans, one who forms or fashions a thing by cutting; one who shapes out or pares a thing. باری is to be distinguished from خالق for whereas the latter word means, one who brings a thing into existence according to the proper plan or measure, or one who brings a thing into existence from a state of nonexistence, the former word, i.e. باری signifies one who fashions a thing into its proper shape. Generally, however, باری is used as somewhat synonymous with خالق, for it is the formation of a shape which is the result in each case (Mufradat & Lane).
Commentary:
It appears from this verse that, although after the incident of calf-worship a general pardon was granted to the Israelites, yet it was thought essential to punish the ringleaders who were ordered to be slain. The clause فاقتلوا انفسکم does not mean "slay yourselves", but "slay your men or slay your kith and kin". The latter meaning is borne out by 2:85, where God says, you shall not turn your people out of your homes. Similarly, in 24:62, we read: When you enter houses, greet your people with salam. In these verses the expression انفسکم has been used in the sense of 'your people or your brethren'. See also 2:86 & 4:67.
Speaking of this incident, the Bible says: "Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men" (Exod. 32:27, 28).
In the above passage, the number of persons slain has been put at three thousand, but this is apparently an error. Similarly, the number of the Israelites who came out of Egypt is represented in the Bible as six hundred thousand (Exod. 12:37) which also is clearly wrong. Such a large number could not live as servants and labourers of the Egyptians, who themselves speak of them as "a small community" (the Quran, 26:55). The error has apparently arisen from a confusion of the words إلف (ilf) and ألف (alf), the former meaning "a family", and the latter "a thousand" (Aqrab). Really, there were only 600 families of the Israelites who lived in Egypt and who left the country under the leadership of Moses, but they were misconstrued into 600 thousands. Similarly, the number of persons slain could scarcely be three thousand. There were most likely only three families the leaders of which took part in setting up the calf for worship, and these were put to death, by their own kinsmen at the bidding of Moses.
The words فاقتلوا أنفسکم (slay yourselves) have also been construed as "kill your desires"–an interpretation borne out by the usage of the Arabic language. Some commentators prefer this interpretation to the one given above on the ground that the Israelites, having been forgiven by God at the intercession of Moses, could not have been ordered to slay their brethren, for such an order would have been incompatible with the forgiveness granted to them. This argument, however, does not appear to be sound for forgiveness of a people as a whole is not incompatible with the punishment of a few ringleaders.
The clause, turn ye therefore to your Maker, implies an exhortation to the Israelites to turn to their باری or Maker or Fashioner, which means that they should work a change or reformation in themselves.
95
Anfusa-kum (your evil desires) means, your kith and kin; your evil desires. Nafs which is the singular of Anfus also means, passion; desire. The Israelites were commanded to purge their souls of evil desires through mortification. The biblical statement that they were commanded 'to slay every man his brother, every man his companion and every man his neighbour' (Exod. 32: 27) is not supported by the Qur’an according to which they were pardoned (4:154). Even their leader Samiri was not killed (20:98).
۞ وَاِذِ اسۡتَسۡقٰی مُوۡسٰی لِقَوۡمِہٖ فَقُلۡنَا اضۡرِبۡ بِّعَصَاکَ الۡحَجَرَ ۖ فَانۡفَجَرَتۡ مِنۡہُ اثۡنَتَا عَشۡرَۃَ عَیۡنًا ۖ قَدۡ عَلِمَ کُلُّ اُنَاسٍ مَّشۡرَبَہُمۡ ۖ کُلُوۡا وَاشۡرَبُوۡا مِنۡ رِّزۡقِ اللّٰہِ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
7:161.
اِضْرِبْ بِّعَصَاکَ الْحَجَر اس جگہ اَلْحَجَر ہے اور اَلْ کے معنے خاص چیز کے ہوتے ہیں۔ پس آیت کا صحیح ترجمہ یہ نہیں کہ ’’پتھر پر مار‘‘ بلکہ یہ ہے کہ ’’فلاں پتھر پر مار‘‘۔
7:161.
That at present there is no trace of the springs at that spot is nothing to be wondered at, because it is not yet definitely known in what particular region Moses performed his journey. Moreover, it is a matter of common experience that springs sometimes cease to flow and their mouths become closed abruptly in the mountains. The event referred to here occurred thousands of years ago and it is well known that sometimes a spring gushes forth, but soon the flow of water ceases and the spring runs dry. Often springs once flowing become so dry that no trace of them is left. Even as late as the end of the 15th century twelve springs actually flowed at this place. "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs (sic) have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one, who went into those parts in the end of the fifteenth century, tells us expressly that the water issued from twelve places of the
7:161.
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).
الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).
Commentary:
This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.
The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.
If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).
The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.
As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.
d
7:161.
1
اِضْرِبْ بِّعَصَاکَ الْحَجَر اس جگہ اَلْحَجَر ہے اور اَلْ کے معنے خاص چیز کے ہوتے ہیں۔ پس آیت کا صحیح ترجمہ یہ نہیں کہ ’’پتھر پر مار‘‘ بلکہ یہ ہے کہ ’’فلاں پتھر پر مار‘‘۔
b
7:161.
67
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).
الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).
Commentary:
This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.
The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.
If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).
The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.
As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.
b
7:161.
101
That at present there is no trace of the springs at that spot is nothing to be wondered at, because it is not yet definitely known in what particular region Moses performed his journey. Moreover, it is a matter of common experience that springs sometimes cease to flow and their mouths become closed abruptly in the mountains. The event referred to here occurred thousands of years ago and it is well known that sometimes a spring gushes forth, but soon the flow of water ceases and the spring runs dry. Often springs once flowing become so dry that no trace of them is left. Even as late as the end of the 15th century twelve springs actually flowed at this place. "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs (sic) have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one, who went into those parts in the end of the fifteenth century, tells us expressly that the water issued from twelve places of the
فَخَرَجَ مِنۡہَا خَآئِفًا یَّتَرَقَّبُ ۖ قَالَ رَبِّ نَجِّنِیۡ مِنَ الۡقَوۡمِ الظّٰلِمِیۡنَ
26:22.
26:22.
26:22.
a
26:22.
a
26:22.
a
26:22.
وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖۤ اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تَذۡبَحُوۡا بَقَرَۃً ۖ قَالُوۡۤا اَتَتَّخِذُنَا ہُزُوًا ۖ قَالَ اَعُوۡذُ بِاللّٰہِ اَنۡ اَکُوۡنَ مِنَ الۡجٰہِلِیۡنَ
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
4
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
74
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
۞ اِنَّ قٰرُوۡنَ کَانَ مِنۡ قَوۡمِ مُوۡسٰی فَبَغٰی عَلَیۡہِمۡ ۖ وَاٰتَیۡنٰہُ مِنَ الۡکُنُوۡزِ مَاۤ اِنَّ مَفَاتِحَہٗ لَتَنُوۡۤاُ بِالۡعُصۡبَۃِ اُولِی الۡقُوَّۃِ اِذۡ قَالَ لَہٗ قَوۡمُہٗ لَا تَفۡرَحۡ ۖ اِنَّ اللّٰہَ لَا یُحِبُّ الۡفَرِحِیۡنَ
29:40; 40:25.
فَبَغٰی عَلَیْھِمْ ظالم بادشاہوں کا قاعدہ ہے کہ وہ چھوٹے عہدوں پر رعایا میں سے کچھ لوگ مقرر کرتے ہیں اور یہ لوگ اپنے ہم قوموں پر ظلم کرنے میں خود حاکموں سے بھی آگے نکلے ہوئے ہوتے ہیں۔ انگریز کے زمانہ میں دیکھ لو‘ انگریز سپرنٹنڈنٹ پولیس اور انگریز ڈپٹی کمشنر اتنا ظلم نہیں کرتا تھا جتنا کہ ایک ہندوستانی تھانے دار یا کانسٹیبل یا پٹواری یا تحصیلدار ظلم کرتے تھے۔ فرعون نے بھی یہی چال چلی تھی۔ اور بعض ریونیو افسر یا تحصیلدار خود بنی اسرائیل سے مقرر کر دیئے تھے۔ اور وہ لوگ قبطیوں سے بھی زیادہ اپنی قوم یعنی بنی اسرائیل پر ظلم کرتے تھے۔ کیونکہ وہ خیال کرتے تھے کہ با
اٰ تَیْنٰـہُ مِنَ الْـکُنُوّزِ اس سے یہ مرادنہیں کہ یہ خزانے اس کے ذاتی تھے‘ بلکہ اس کے معنے یہ ہیں کہ وہ ایک تحصیلدار یا افسر مال تھا یا افسر خزانہ تھا۔ جس کی تحویل میں سرکاری خزانے رہتے تھے۔ چنانچہ حضرت یوسف علیہ السلام بھی اپنے وقت کے فرعون کے ملازم تھے۔ سورہ یوسف رکوع۷ میں ہے کہ جب فرعونِ مصر نے یوسف علیہ السلام کو قید سے نکالنے کے بعد کہا کہ ہم تم کو اپنے دربار میں بڑا مقام دیں گے۔ تو یوسف علیہ السلام نے کہا کہ مجھے آپ ملک کے خزانوں کا افسر بنا دیں۔ میں اس فن کو خوب جانتا ہوں اور اقتصادیات کا ماہر ہوں۔ اس سے پتہ لگتا ہے کہ حضرت یوسف علیہ السلام کے زمانہ میں
اِنَّ مَفَاتِحَہٗ لَتَنُوْٓ أُ بِالْعُصْبَۃِ اُولِی الْقُوَّۃِ بعض مفسرین نے اس آیت سے قارون کی دولت کا ایک الف لیلوی اندازہ لگایا ہے۔ حالانکہ اس آیت سے یہ تو پتہ لگتا ہے کہ قارون مال دار آدمی تھا مگر کوئی جنّاتی خزانہ اس کے قبضہ میں ثابت نہیں ہوتا۔ یہ کہ خزانہ کی کنجیاں ایک مضبوط جماعت کے لئے بھی اٹھانی مشکل تھیں۔ اس کی توجیہہ کرتے ہوئے یہ یاد رکھنا چاہیے کہ یہ خزانہ حکومت کا تھا اور اس وقت بادشاہ جب ملک میں سفر کرتے تھے تو سینکڑوں ہزاروں اونٹوں پر خزانے کے دوہرے بکس رکھ کر ساتھ لے جاتے تھے کیونکہ اس وقت موٹر نہیں ہوتے تھے نہ مختلف علاقوں میں سرکاری خزانے ب
29:40; 40:25.
Qarun (Korah) was fabulously rich. He stood high in the favour of Pharaoh and was very likely his treasurer. It seems that he was officer in charge of the gold mines belonging to Pharaoh and was a specialist in the art of digging out gold from the mines. In Southern Egypt the territory of Karu was famed for gold mines. The suffix "An" or "On" meaning "pillar," or "light" the combined word "Kur-on" signifies, 'the pillar of Karu' and was the title of Pharaoh’s Minister of Mineralogy. He is said to be an Israelite and a believer in Moses. In order to win favours from Pharaoh he seemed to have persecuted his own people and to have behaved arrogantly towards them. As a result Divine punishment descended upon him and he perished.
Mafatih is the plural of both Maftah and Miftah, the former word meaning a hoard; a treasure; and the latter meaning a key (Lane).
29:40; 40:25.
Important Words:
کنوز (treasures of hoarded wealth) is the plural of کنز which is noun-inf. from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he hoarded it, or stored, or he collected the property and treasured it. کنز therefore, means, treasure, property buried in the earth; property that is preserved in a receptacle; that receptacle in which property is buried or preserved or hoarded; treasure-boxes; anything abundant and collected together (Lane & Aqrab).
مفاتح (stores) is the plural of مفتح (maftah) which is derived from فتح. They say فتح الباب i.e. he opened the door. مفتح (maftah) means, a hoard; a treasure, a store or store room or magazine; buried property. مفتح (miftah) of which مفاتح also is the plural and مفتاح (plural مفاتیح) mean a key (Lane & Aqrab).
لتنوء (would have weighed down) is derived fromناء which means, he rose or rose with difficulty and effort under a load; he was oppressed by weight and fell down. ناء بحمله means, he rose with his burden with effort and difficulty. ناء به الحملmeans, the burden weighed him down (Aqrab).
Commentary:
It would appear that Korah was an Israelite who stood high in the favour of Pharaoh and held one of the principal offices of State under him. Very likely he was Pharaoh’s treasurer. When Pharaoh went on official tour the royal treasures were probably transported under Korah’s charge. In order to safeguard his position and to win further favours from Pharaoh, Korah seemed to have persecuted his own people and behaved haughtily and tyrannically towards them.
The name of Qarun (Korah) seems also to have been symbolically used here for men of material wealth. Abundance of riches has proved the undoing of many a man. Elated with riches and wealth and lulled into a false sense of security, wealthy people are prone to reject God’s Message and defy His Prophets. Korah as it appears from the Bible (Num. 16:1-35), was a believer in Moses. According to Rabbinical literature he was fabulously rich (Jew. Enc.) and in the pride of wealth revolted against Moses and Aaron and consequently perished with his 250 followers, the earth having swallowed them up.
d
29:40; 40:25.
2
فَبَغٰی عَلَیْھِمْ ظالم بادشاہوں کا قاعدہ ہے کہ وہ چھوٹے عہدوں پر رعایا میں سے کچھ لوگ مقرر کرتے ہیں اور یہ لوگ اپنے ہم قوموں پر ظلم کرنے میں خود حاکموں سے بھی آگے نکلے ہوئے ہوتے ہیں۔ انگریز کے زمانہ میں دیکھ لو‘ انگریز سپرنٹنڈنٹ پولیس اور انگریز ڈپٹی کمشنر اتنا ظلم نہیں کرتا تھا جتنا کہ ایک ہندوستانی تھانے دار یا کانسٹیبل یا پٹواری یا تحصیلدار ظلم کرتے تھے۔ فرعون نے بھی یہی چال چلی تھی۔ اور بعض ریونیو افسر یا تحصیلدار خود بنی اسرائیل سے مقرر کر دیئے تھے۔ اور وہ لوگ قبطیوں سے بھی زیادہ اپنی قوم یعنی بنی اسرائیل پر ظلم کرتے تھے۔ کیونکہ وہ خیال کرتے تھے کہ با
3
اٰ تَیْنٰـہُ مِنَ الْـکُنُوّزِ اس سے یہ مرادنہیں کہ یہ خزانے اس کے ذاتی تھے‘ بلکہ اس کے معنے یہ ہیں کہ وہ ایک تحصیلدار یا افسر مال تھا یا افسر خزانہ تھا۔ جس کی تحویل میں سرکاری خزانے رہتے تھے۔ چنانچہ حضرت یوسف علیہ السلام بھی اپنے وقت کے فرعون کے ملازم تھے۔ سورہ یوسف رکوع۷ میں ہے کہ جب فرعونِ مصر نے یوسف علیہ السلام کو قید سے نکالنے کے بعد کہا کہ ہم تم کو اپنے دربار میں بڑا مقام دیں گے۔ تو یوسف علیہ السلام نے کہا کہ مجھے آپ ملک کے خزانوں کا افسر بنا دیں۔ میں اس فن کو خوب جانتا ہوں اور اقتصادیات کا ماہر ہوں۔ اس سے پتہ لگتا ہے کہ حضرت یوسف علیہ السلام کے زمانہ میں
4
اِنَّ مَفَاتِحَہٗ لَتَنُوْٓ أُ بِالْعُصْبَۃِ اُولِی الْقُوَّۃِ بعض مفسرین نے اس آیت سے قارون کی دولت کا ایک الف لیلوی اندازہ لگایا ہے۔ حالانکہ اس آیت سے یہ تو پتہ لگتا ہے کہ قارون مال دار آدمی تھا مگر کوئی جنّاتی خزانہ اس کے قبضہ میں ثابت نہیں ہوتا۔ یہ کہ خزانہ کی کنجیاں ایک مضبوط جماعت کے لئے بھی اٹھانی مشکل تھیں۔ اس کی توجیہہ کرتے ہوئے یہ یاد رکھنا چاہیے کہ یہ خزانہ حکومت کا تھا اور اس وقت بادشاہ جب ملک میں سفر کرتے تھے تو سینکڑوں ہزاروں اونٹوں پر خزانے کے دوہرے بکس رکھ کر ساتھ لے جاتے تھے کیونکہ اس وقت موٹر نہیں ہوتے تھے نہ مختلف علاقوں میں سرکاری خزانے ب
b
29:40; 40:25.
2930
Important Words:
کنوز (treasures of hoarded wealth) is the plural of کنز which is noun-inf. from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he hoarded it, or stored, or he collected the property and treasured it. کنز therefore, means, treasure, property buried in the earth; property that is preserved in a receptacle; that receptacle in which property is buried or preserved or hoarded; treasure-boxes; anything abundant and collected together (Lane & Aqrab).
مفاتح (stores) is the plural of مفتح (maftah) which is derived from فتح. They say فتح الباب i.e. he opened the door. مفتح (maftah) means, a hoard; a treasure, a store or store room or magazine; buried property. مفتح (miftah) of which مفاتح also is the plural and مفتاح (plural مفاتیح) mean a key (Lane & Aqrab).
لتنوء (would have weighed down) is derived fromناء which means, he rose or rose with difficulty and effort under a load; he was oppressed by weight and fell down. ناء بحمله means, he rose with his burden with effort and difficulty. ناء به الحملmeans, the burden weighed him down (Aqrab).
Commentary:
It would appear that Korah was an Israelite who stood high in the favour of Pharaoh and held one of the principal offices of State under him. Very likely he was Pharaoh’s treasurer. When Pharaoh went on official tour the royal treasures were probably transported under Korah’s charge. In order to safeguard his position and to win further favours from Pharaoh, Korah seemed to have persecuted his own people and behaved haughtily and tyrannically towards them.
The name of Qarun (Korah) seems also to have been symbolically used here for men of material wealth. Abundance of riches has proved the undoing of many a man. Elated with riches and wealth and lulled into a false sense of security, wealthy people are prone to reject God’s Message and defy His Prophets. Korah as it appears from the Bible (Num. 16:1-35), was a believer in Moses. According to Rabbinical literature he was fabulously rich (Jew. Enc.) and in the pride of wealth revolted against Moses and Aaron and consequently perished with his 250 followers, the earth having swallowed them up.
a
29:40; 40:25.
2231
Qarun (Korah) was fabulously rich. He stood high in the favour of Pharaoh and was very likely his treasurer. It seems that he was officer in charge of the gold mines belonging to Pharaoh and was a specialist in the art of digging out gold from the mines. In Southern Egypt the territory of Karu was famed for gold mines. The suffix "An" or "On" meaning "pillar," or "light" the combined word "Kur-on" signifies, 'the pillar of Karu' and was the title of Pharaoh’s Minister of Mineralogy. He is said to be an Israelite and a believer in Moses. In order to win favours from Pharaoh he seemed to have persecuted his own people and to have behaved arrogantly towards them. As a result Divine punishment descended upon him and he perished.
2232
Mafatih is the plural of both Maftah and Miftah, the former word meaning a hoard; a treasure; and the latter meaning a key (Lane).
فَخَرَجَ عَلٰی قَوۡمِہٖ فِیۡ زِیۡنَتِہٖ ۖ قَالَ الَّذِیۡنَ یُرِیۡدُوۡنَ الۡحَیٰوۃَ الدُّنۡیَا یٰلَیۡتَ لَنَا مِثۡلَ مَاۤ اُوۡتِیَ قٰرُوۡنُ اِنَّہٗ لَذُوۡ حَظٍّ عَظِیۡمٍ
اس سے بھی ثابت ہوتا ہے کہ وہ سرکاری افسر تھا۔
4
اس سے بھی ثابت ہوتا ہے کہ وہ سرکاری افسر تھا۔
وَلَمَّا بَرَزُوۡا لِجَالُوۡتَ وَجُنُوۡدِہٖ قَالُوۡا رَبَّنَاۤ اَفۡرِغۡ عَلَیۡنَا صَبۡرًا وَّثَبِّتۡ اَقۡدَامَنَا وَانۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
3:148, 201; 7:127.
2:287; 3:148.
Jalut spoken of in this verse does not signify a person but a people, while the word "forces" points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6: 1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6: 3) and formed "the forces" referred to in the verse.
3:148, 201; 7:127.
2:287; 3:148.
Commentary:
The trial by water referred to in the preceding verse and the subsequent exhortation mentioned in the concluding clause of that verse seem to have filled the Israelites with hope and courage. Consequently their prayer in the verse under comment does not betray a defeatist tendency as heretofore shown by them, but a buoyant spirit of hope and good cheer.
b
3:148, 201; 7:127.
c
2:287; 3:148.
a
3:148, 201; 7:127.
b
2:287; 3:148.
257
Commentary:
The trial by water referred to in the preceding verse and the subsequent exhortation mentioned in the concluding clause of that verse seem to have filled the Israelites with hope and courage. Consequently their prayer in the verse under comment does not betray a defeatist tendency as heretofore shown by them, but a buoyant spirit of hope and good cheer.
a
3:148, 201; 7:127.
b
2:287; 3:148.
311
Jalut spoken of in this verse does not signify a person but a people, while the word "forces" points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6: 1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6: 3) and formed "the forces" referred to in the verse.