یَقۡتَرِفُ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "یَقۡتَرِفُ".
- earned
- and that they may continue to earn
Occurrences in Quran
Found 2 verses containing "یَقۡتَرِفُ".
وَلِتَصۡغٰۤی اِلَیۡہِ اَفۡئِدَۃُ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ وَلِیَرۡضَوۡہُ وَلِیَقۡتَرِفُوۡا مَا ہُمۡ مُّقۡتَرِفُوۡنَ
پہلے لکھا جا چکا ہے کہ عمل کی جزا کے طور پر اگر عمل کا لفظ استعمال کیا جائے تو عربی میں اس کے معنے اس عمل کی جزا کے ہوتے ہیں۔ چونکہ اس آیت کا لفظی ترجمہ بھی یہ ہے کہ ’’تاوہ کمالیں جو وہ کما رہے ہیں‘‘ ہم نے یہ ترجمہ کیا ہے کہ تا وہ اپنے اعمال کا نتیجہ دیکھ لیں۔ نیز اگلی آیت نمبر۱۲۱ میں اللہ تعالیٰ نے اس مضمون کو اسی عبارت میں بیان کیا ہے جو ہم نے ترجمہ میں لکھی ہے۔
That they may persist in their evil course. The words also mean that they experience the consequences of what they earn.
Important Words:
یقترفوا (they may earn) is derived from اقترف which again is derived from قرف. They say قرف لعیاله i.e. he earned for his family. قرف علی القوم means, he transgressed against the people and lied. قرف الرجل means, the man lied and mixed truth with falsehood. قرف الشیء means, he peeled the skin or bark (of a tree, etc.). اقترف الرجل means, the man earned, especially an evil. اقترف الذنب means, he committed the sin (Aqrab).
Commentary:
The subject of the previous verse is continued here. Wicked leaders from among the common people and from among the big people suggest to one another gilded speech and fallacious reasoning in order to deceive the weak-minded and in order to attract towards themselves the hearts of disbelievers with a view to winning their applause and making them persist in their evil course against the Prophets.
1
پہلے لکھا جا چکا ہے کہ عمل کی جزا کے طور پر اگر عمل کا لفظ استعمال کیا جائے تو عربی میں اس کے معنے اس عمل کی جزا کے ہوتے ہیں۔ چونکہ اس آیت کا لفظی ترجمہ بھی یہ ہے کہ ’’تاوہ کمالیں جو وہ کما رہے ہیں‘‘ ہم نے یہ ترجمہ کیا ہے کہ تا وہ اپنے اعمال کا نتیجہ دیکھ لیں۔ نیز اگلی آیت نمبر۱۲۱ میں اللہ تعالیٰ نے اس مضمون کو اسی عبارت میں بیان کیا ہے جو ہم نے ترجمہ میں لکھی ہے۔
855
Important Words:
یقترفوا (they may earn) is derived from اقترف which again is derived from قرف. They say قرف لعیاله i.e. he earned for his family. قرف علی القوم means, he transgressed against the people and lied. قرف الرجل means, the man lied and mixed truth with falsehood. قرف الشیء means, he peeled the skin or bark (of a tree, etc.). اقترف الرجل means, the man earned, especially an evil. اقترف الذنب means, he committed the sin (Aqrab).
Commentary:
The subject of the previous verse is continued here. Wicked leaders from among the common people and from among the big people suggest to one another gilded speech and fallacious reasoning in order to deceive the weak-minded and in order to attract towards themselves the hearts of disbelievers with a view to winning their applause and making them persist in their evil course against the Prophets.
900A
That they may persist in their evil course. The words also mean that they experience the consequences of what they earn.
وَذَرُوۡا ظٰہِرَ الۡاِثۡمِ وَبَاطِنَہٗۤ ۚ اِنَّ الَّذِیۡنَ یَکۡسِبُوۡنَ الۡاِثۡمَ سَیُجۡزَوۡنَ بِمَا کَانُوۡا یَقۡتَرِفُوۡنَ
6:152; 7:34.
6:152; 7:34.
6:152; 7:34.
Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.
a
6:152; 7:34.
a
6:152; 7:34.
862
Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.
d
6:152; 7:34.