بَعْدِهِمْ
Appears 14 times in Quran
Occurrences in Quran
Found 14 verses containing "بَعْدِهِمْ".
وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍۭ بَطِرَتْ مَعِيشَتَهَا ۖ فَتِلْكَ مَسَٰكِنُهُمْ لَمْ تُسْكَن مِّنۢ بَعْدِهِمْ إِلَّا قَلِيلًا ۖ وَكُنَّا نَحْنُ ٱلْوَٰرِثِينَ
7:5; 21:12; 22:46; 65:9.
یہاں قرآن مجید میں اِلَّا قَلِیْلًا کے لفظ ہیں مگر بتایا جا چکا ہے کہ لَا قَلِیْلًا وَّ لَا کَثِیْرًا کے معنے ہیں ’’بالکل نہیں۔‘‘
7:5; 21:12; 22:46; 65:9.
There had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid, and yet when they rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
7:5; 21:12; 22:46; 65:9.
15:24; 19:41.
Important Words:
بطرت (exulted) is feminine gender from بطر which means, he exulted; or exulted greatly or excessively and behaved insolently, or he exulted by reason of wealth and behaved with pride. بطرت عیشک means, thou exultest excessively and behavest insolently in thy manner of life. بطرت معیشتھا in reality is بطرت فی معیشتھا which means, it exulted in its manner or means of life. بطر النعمة means, he held the favour in light estimation and was ungrateful for it. بطر الحق means, he disdainfully rejected the truth (Lane & Aqrab). See also 8:48.
Commentary:
The verse means to say that the Meccans fear that if they accepted the new message, they will be deprived of their property and possessions by more wealthy and powerful peoples. But they seem to ignore the fact that there had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid and yet when those people rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
f
7:5; 21:12; 22:46; 65:9.
2
یہاں قرآن مجید میں اِلَّا قَلِیْلًا کے لفظ ہیں مگر بتایا جا چکا ہے کہ لَا قَلِیْلًا وَّ لَا کَثِیْرًا کے معنے ہیں ’’بالکل نہیں۔‘‘
a
7:5; 21:12; 22:46; 65:9.
b
15:24; 19:41.
2919
Important Words:
بطرت (exulted) is feminine gender from بطر which means, he exulted; or exulted greatly or excessively and behaved insolently, or he exulted by reason of wealth and behaved with pride. بطرت عیشک means, thou exultest excessively and behavest insolently in thy manner of life. بطرت معیشتھا in reality is بطرت فی معیشتھا which means, it exulted in its manner or means of life. بطر النعمة means, he held the favour in light estimation and was ungrateful for it. بطر الحق means, he disdainfully rejected the truth (Lane & Aqrab). See also 8:48.
Commentary:
The verse means to say that the Meccans fear that if they accepted the new message, they will be deprived of their property and possessions by more wealthy and powerful peoples. But they seem to ignore the fact that there had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid and yet when those people rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
d
7:5; 21:12; 22:46; 65:9.
2225
There had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid, and yet when they rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
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.
فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ وَرِثُوا۟ ٱلْكِتَٰبَ يَأْخُذُونَ عَرَضَ هَٰذَا ٱلْأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُۥ يَأْخُذُوهُ ۚ أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَٰقُ ٱلْكِتَٰبِ أَن لَّا يَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ وَدَرَسُوا۟ مَا فِيهِ ۗ وَٱلدَّارُ ٱلْءَاخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ
19:60.
6:33; 12:110.
‘Arad means, a thing that is not permanent; the paltry goods of the present world; worldly goods or commodities; an object of desire; (Lane).
Darasa means, (1) he read or studied a book; (2) he effaced, erased or obliterated something (Lane).
19:60.
6:33; 12:110.
Important Words:
خلف (an evil generation) is a substantive from خلف (khalafa) meaning, he came after, succeeded or remained after another. خلف means, the location or quarter that is behind; the time past; the side corresponding to the front; one who remains after another, or persons remaining after others; a remnant of people; a generation after a generation; a bad son; an evil generation; one or more persons in whom there is no good; a thing in which there is no good (Lane & Aqrab). See also 2:31; 7:70.
عرض (paltry goods) is derived from عرض. They say عرض له الشیء i.e. he presented, showed or offered the thing to him. عرضmeans, a thing that befalls or happens to a man, such as disease, misfortune and the like; a thing that is not permanent; the paltry goods of the present world; worldly goods or commodities; booty or spoil; an object of desire; an eager desire or covetousness (Lane & Aqrab).
درسوا (they have studied) is from درس i.e. (1) he read or studied a book; (2) it became effaced, erased or obliterated; (3) he effaced, erased or obliterated something (Lane). See also 6:106.
Commentary:
The Book spoken of in this verse is the Bible and the expression, who inherited the Book, means who received the Book as a sacred trust from God through the Prophets, or through those gone before them.
The words درسوا ما فیه (they have studied what is therein) may also be rendered as "they have obliterated or effaced what is therein", meaning that they were taught the Divine Book, but they forgot it and rendered it as something effaced and obliterated.
a
6:33; 12:110.
e
19:60.
b
19:60.
c
6:33; 12:110.
1059
Important Words:
خلف (an evil generation) is a substantive from خلف (khalafa) meaning, he came after, succeeded or remained after another. خلف means, the location or quarter that is behind; the time past; the side corresponding to the front; one who remains after another, or persons remaining after others; a remnant of people; a generation after a generation; a bad son; an evil generation; one or more persons in whom there is no good; a thing in which there is no good (Lane & Aqrab). See also 2:31; 7:70.
عرض (paltry goods) is derived from عرض. They say عرض له الشیء i.e. he presented, showed or offered the thing to him. عرضmeans, a thing that befalls or happens to a man, such as disease, misfortune and the like; a thing that is not permanent; the paltry goods of the present world; worldly goods or commodities; booty or spoil; an object of desire; an eager desire or covetousness (Lane & Aqrab).
درسوا (they have studied) is from درس i.e. (1) he read or studied a book; (2) it became effaced, erased or obliterated; (3) he effaced, erased or obliterated something (Lane). See also 6:106.
Commentary:
The Book spoken of in this verse is the Bible and the expression, who inherited the Book, means who received the Book as a sacred trust from God through the Prophets, or through those gone before them.
The words درسوا ما فیه (they have studied what is therein) may also be rendered as "they have obliterated or effaced what is therein", meaning that they were taught the Divine Book, but they forgot it and rendered it as something effaced and obliterated.
b
19:60.
c
6:33; 12:110.
1067
‘Arad means, a thing that is not permanent; the paltry goods of the present world; worldly goods or commodities; an object of desire; (Lane).
1068
Darasa means, (1) he read or studied a book; (2) he effaced, erased or obliterated something (Lane).
أَوْ تَقُولُوٓا۟ إِنَّمَآ أَشْرَكَ ءَابَآؤُنَا مِن قَبْلُ وَكُنَّا ذُرِّيَّةً مِّنۢ بَعْدِهِمْ ۖ أَفَتُهْلِكُنَا بِمَا فَعَلَ ٱلْمُبْطِلُونَ
7:39.
7:39.
7:39.
Commentary:
The appearance of a Prophet also debars the people of his time from urging the plea mentioned in the present verse, for then the truth is made manifest from falsehood and idolatry stands publicly condemned.
a
7:39.
a
7:39.
1062
Commentary:
The appearance of a Prophet also debars the people of his time from urging the plea mentioned in the present verse, for then the truth is made manifest from falsehood and idolatry stands publicly condemned.
a
7:39.
ثُمَّ جَعَلْنَٰكُمْ خَلَٰٓئِفَ فِى ٱلْأَرْضِ مِنۢ بَعْدِهِمْ لِنَنظُرَ كَيْفَ تَعْمَلُونَ
2:31; 7:130.
2:31; 7:130.
2:31; 7:130.
Important Words:
خلائف (successors) is the plural of خلیفة which is the active participle from خلف. They say خلفه i.e. he came after, succeeded or remained after him. خلیفة means, a successor; a vicegerent or deputy; one appointed to take the place of another who has been before him (Lane). See also 2:31; 7:70 & 7:170.
Commentary:
The verse gives rise to a natural question, viz. when a people is made to succeed another people only when the former is superior to the latter who have met with a merited downfall, what is the significance of the words, that We might see how you would act? The answer to this question is that good works are of two kinds: (1) those that bring about and lead to the glory of a people; and (2) those that are needed to maintain that glory. There are people who acquit themselves excellently in the acquisition of greatness but, once they have attained it they fail to maintain a high standard of national morality and fall victim to sloth and lack of discipline. Moreover, the works of a people are further divided into two more categories. Some actions are virtuous by themselves, while others serve only as a basis for, and help to maintain, good deeds. By adding the clause, that We might see how you would act, the Quran means to say that God made you heirs to His favours on account of such of your initial good deeds as were needed to merit greatness, and now He will see how you do those deeds which guard and perpetuate your good actions. The truth is that the latter kind of good deeds are far more difficult to perform than the former. One of the principal causes of the decline of nations is that, while they are ready to undergo all sorts of sacrifices in order to attain honour and greatness, they do not make similar efforts to preserve and perpetuate the same willingness for sacrifice and the same love for righteousness among their posterity. The result is that with the passing of one or more deserving generations the process of decay and degeneration sets in, till at last the doomed nation falls into the abyss of ruin and destruction.
If Muslims had borne this great truth in mind, they would not have sunk to their present degradation. If even now they hearken to the voice of God and His Messenger and act upon the great truth embodied in this verse, they may yet regain their lost glory.
b
2:31; 7:130.
a
2:31; 7:130.
1290
Important Words:
خلائف (successors) is the plural of خلیفة which is the active participle from خلف. They say خلفه i.e. he came after, succeeded or remained after him. خلیفة means, a successor; a vicegerent or deputy; one appointed to take the place of another who has been before him (Lane). See also 2:31; 7:70 & 7:170.
Commentary:
The verse gives rise to a natural question, viz. when a people is made to succeed another people only when the former is superior to the latter who have met with a merited downfall, what is the significance of the words, that We might see how you would act? The answer to this question is that good works are of two kinds: (1) those that bring about and lead to the glory of a people; and (2) those that are needed to maintain that glory. There are people who acquit themselves excellently in the acquisition of greatness but, once they have attained it they fail to maintain a high standard of national morality and fall victim to sloth and lack of discipline. Moreover, the works of a people are further divided into two more categories. Some actions are virtuous by themselves, while others serve only as a basis for, and help to maintain, good deeds. By adding the clause, that We might see how you would act, the Quran means to say that God made you heirs to His favours on account of such of your initial good deeds as were needed to merit greatness, and now He will see how you do those deeds which guard and perpetuate your good actions. The truth is that the latter kind of good deeds are far more difficult to perform than the former. One of the principal causes of the decline of nations is that, while they are ready to undergo all sorts of sacrifices in order to attain honour and greatness, they do not make similar efforts to preserve and perpetuate the same willingness for sacrifice and the same love for righteousness among their posterity. The result is that with the passing of one or more deserving generations the process of decay and degeneration sets in, till at last the doomed nation falls into the abyss of ruin and destruction.
If Muslims had borne this great truth in mind, they would not have sunk to their present degradation. If even now they hearken to the voice of God and His Messenger and act upon the great truth embodied in this verse, they may yet regain their lost glory.
c
2:31; 7:130.
أَلَمْ يَأْتِكُمْ نَبَؤُا۟ ٱلَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ ۛ وَٱلَّذِينَ مِنۢ بَعْدِهِمْ ۛ لَا يَعْلَمُهُمْ إِلَّا ٱللَّهُ ۚ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَرَدُّوٓا۟ أَيْدِيَهُمْ فِىٓ أَفْوَٰهِهِمْ وَقَالُوٓا۟ إِنَّا كَفَرْنَا بِمَآ أُرْسِلْتُم بِهِۦ وَإِنَّا لَفِى شَكٍّ مِّمَّا تَدْعُونَنَآ إِلَيْهِ مُرِيبٍ
9:70; 40:32; 50:13-15.
9:70; 40:32; 50:13-15.
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
9:70; 40:32; 50:13-15.
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
e
9:70; 40:32; 50:13-15.
a
9:70; 40:32; 50:13-15.
1664
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
c
9:70; 40:32; 50:13-15.
1456
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
1457
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
وَلَنُسْكِنَنَّكُمُ ٱلْأَرْضَ مِنۢ بَعْدِهِمْ ۚ ذَٰلِكَ لِمَنْ خَافَ مَقَامِى وَخَافَ وَعِيدِ
21:106.
«古兰经» 中, 安拉的人称代名词既可用单数, 也可用复数表示。如果要表示安拉的威力和威严, 用复数 (形式)。如果要强调安拉的自足和自主, 用单数 (形式)。又如某些穆斯林学者所说的那样, 当安拉想通过天使的作用, 得出一结果时, 就用复数; 但想通过某一特殊天命进行某一事时, 就用单数。本节经文中, 两者兼而有之。但大多数的中文 «古兰» 译本中, 安拉的人称代名词, 都用单数形式如 “我”, 以强调安拉的独一性而避免人们以为有多位安拉的误解。所以本译文中安拉的人称代名词也都采用单数。
21:106.
The Qur’an has used both singular and plural numbers for the personal pronoun with reference to the Supreme Being. Where the Power and Majesty of God are meant to be expressed, the plural number is used; and where His Self- Sufficiency and Independence are intended to be emphasized the singular number is used. Or, as some Muslim divines have stated, where God intends to bring about a result through the agency of angels, the plural number is used; but where a work is to be performed through some special Divine decree, the singular number is resorted to. The present verse combines both.
21:106.
Important Words:
مقامی (My tribunal) is derived from قام which means, he stood up or he stood still. مقام means, the place of stationing; a place of continuance; stay, residence or abode; social standing, rank; God’s Judgement Seat or Tribunal (Lane, Aqrab & Mufradat). See also 55:47.
Commentary:
The Quran has used both the singular and the plural number of the first personal pronoun with reference to the Supreme Being. Where the Power and Majesty of God are meant to be expressed, the plural number is used; and where His Self-Sufficiency and Independence are intended to be emphasized or where the Power and Majesty of God are not meant to be stressed, the singular number is used. Or, as some Muslim divines have stated, where God intends to bring about a result through the agency of angels, the plural number is used; but where a work is to be performed through some special Divinedecree, the singular person is resorted to. The present verse combines both.
The words, This is for him who fears to stand before My Tribunal and fears My warning, make it clear that the promises of victory and success are meant for those only who properly appreciate and realize the Majesty of God and His Power and who believe that God is the Master of the Day of Judgement and who fear lest their sins should bring upon them the punishment of God. Such a belief is a necessary condition for the fulfilment of the promises of God’s help. This shows that mere nominal acceptance of Islam is no surety for success and victory.
b
21:106.
648
«古兰经» 中, 安拉的人称代名词既可用单数, 也可用复数表示。如果要表示安拉的威力和威严, 用复数 (形式)。如果要强调安拉的自足和自主, 用单数 (形式)。又如某些穆斯林学者所说的那样, 当安拉想通过天使的作用, 得出一结果时, 就用复数; 但想通过某一特殊天命进行某一事时, 就用单数。本节经文中, 两者兼而有之。但大多数的中文 «古兰» 译本中, 安拉的人称代名词, 都用单数形式如 “我”, 以强调安拉的独一性而避免人们以为有多位安拉的误解。所以本译文中安拉的人称代名词也都采用单数。
a
21:106.
1669
Important Words:
مقامی (My tribunal) is derived from قام which means, he stood up or he stood still. مقام means, the place of stationing; a place of continuance; stay, residence or abode; social standing, rank; God’s Judgement Seat or Tribunal (Lane, Aqrab & Mufradat). See also 55:47.
Commentary:
The Quran has used both the singular and the plural number of the first personal pronoun with reference to the Supreme Being. Where the Power and Majesty of God are meant to be expressed, the plural number is used; and where His Self-Sufficiency and Independence are intended to be emphasized or where the Power and Majesty of God are not meant to be stressed, the singular number is used. Or, as some Muslim divines have stated, where God intends to bring about a result through the agency of angels, the plural number is used; but where a work is to be performed through some special Divinedecree, the singular person is resorted to. The present verse combines both.
The words, This is for him who fears to stand before My Tribunal and fears My warning, make it clear that the promises of victory and success are meant for those only who properly appreciate and realize the Majesty of God and His Power and who believe that God is the Master of the Day of Judgement and who fear lest their sins should bring upon them the punishment of God. Such a belief is a necessary condition for the fulfilment of the promises of God’s help. This shows that mere nominal acceptance of Islam is no surety for success and victory.
d
21:106.
1460
The Qur’an has used both singular and plural numbers for the personal pronoun with reference to the Supreme Being. Where the Power and Majesty of God are meant to be expressed, the plural number is used; and where His Self- Sufficiency and Independence are intended to be emphasized the singular number is used. Or, as some Muslim divines have stated, where God intends to bring about a result through the agency of angels, the plural number is used; but where a work is to be performed through some special Divine decree, the singular number is resorted to. The present verse combines both.
۞ فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ وَٱتَّبَعُوا۟ ٱلشَّهَوَٰتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا
7:170.
7:170.
In fact, negligence and remissness in observing Prayers make a person ignorant of Divine attributes and kill in him the desire to establish his connection with his Creator which in turn throws him into the clutches of the Devil. And whereas negligence in invoking Divine mercy and in praying to God leads to failure, the pursuit of evil desires results in apathy towards true knowledge and indulgence in obscenities and idle pursuits; and all these things combined together bring about complete moral and spiritual ruin of a person.
7:170.
Important Words:
غیاً (destruction) is derived from غوی which means, he erred; he deviated from the right way or course; he persisted in ignorance, he failed in attaining his desire; he acted ignorantly from misbelief; he perished (Lane & Aqrab). See also 7:17.
Commentary:
In fact negligence and remissness in observing prayers makes a person ignorant of Divine attributes and kills in him the desire to establish his connection with the Creator which in turn throws him into the clutches of the Devil. And whereas negligence in invoking Divine mercy and praying to God leads to failure, the pursuit of evil desires results in apathy towards true knowledge and indulgence in obscenities and idle pursuits; and all these things combined together bring about complete moral and spiritual ruin.
c
7:170.
a
7:170.
2201
Important Words:
غیاً (destruction) is derived from غوی which means, he erred; he deviated from the right way or course; he persisted in ignorance, he failed in attaining his desire; he acted ignorantly from misbelief; he perished (Lane & Aqrab). See also 7:17.
Commentary:
In fact negligence and remissness in observing prayers makes a person ignorant of Divine attributes and kills in him the desire to establish his connection with the Creator which in turn throws him into the clutches of the Devil. And whereas negligence in invoking Divine mercy and praying to God leads to failure, the pursuit of evil desires results in apathy towards true knowledge and indulgence in obscenities and idle pursuits; and all these things combined together bring about complete moral and spiritual ruin.
b
7:170.
1785
In fact, negligence and remissness in observing Prayers make a person ignorant of Divine attributes and kill in him the desire to establish his connection with his Creator which in turn throws him into the clutches of the Devil. And whereas negligence in invoking Divine mercy and in praying to God leads to failure, the pursuit of evil desires results in apathy towards true knowledge and indulgence in obscenities and idle pursuits; and all these things combined together bring about complete moral and spiritual ruin of a person.
ثُمَّ أَنشَأْنَا مِنۢ بَعْدِهِمْ قَرْنًا ءَاخَرِينَ
23:43; 25:39.
23:43; 25:39.
The reference in the words, "another generation," is to the ‘Ad tribe, the people of the Prophet Hud, because the conditions and circumstances of "another generation" mentioned in the verse under comment and the following few verses closely resemble those of ‘Ad mentioned in 7:66-70.
23:43; 25:39.
Commentary:
The reference in the words "another generation" is to ‘Ad, the people of the Prophet Hud. The following several verses, if compared to vv. 7:66-70, make this inference irresistible because the conditions and circumstances of "another generation" mentioned in the verse under comment and the following few verses closely resemble those of ‘Ad mentioned in 7:66-70.
f
23:43; 25:39.
a
23:43; 25:39.
2533A
Commentary:
The reference in the words "another generation" is to ‘Ad, the people of the Prophet Hud. The following several verses, if compared to vv. 7:66-70, make this inference irresistible because the conditions and circumstances of "another generation" mentioned in the verse under comment and the following few verses closely resemble those of ‘Ad mentioned in 7:66-70.
d
23:43; 25:39.
1994
The reference in the words, "another generation," is to the ‘Ad tribe, the people of the Prophet Hud, because the conditions and circumstances of "another generation" mentioned in the verse under comment and the following few verses closely resemble those of ‘Ad mentioned in 7:66-70.
ثُمَّ أَنشَأْنَا مِنۢ بَعْدِهِمْ قُرُونًا ءَاخَرِينَ
23:32.
23:32.
See 23:32.
a
23:32.
b
See 23:32.
a
23:32.
مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَٱلَّذِينَ مِنۢ بَعْدِهِمْ ۚ وَمَا ٱللَّهُ يُرِيدُ ظُلْمًا لِّلْعِبَادِ
9:70; 14:10; 50:13-15.
9:70; 14:10; 50:13-15.
9:70; 14:10; 50:13-15.
Important Words:
دأب (case) is the noun-infinitive from دأب (da’ba). They say دأب فی العمل i.e. he laboured and strove hard and exerted and wearied himself in the work; he remained constant in it.دأب (da’bun) means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab). See also 3:12.
a
9:70; 14:10; 50:13-15.
a
9:70; 14:10; 50:13-15.
3519
Important Words:
دأب (case) is the noun-infinitive from دأب (da’ba). They say دأب فی العمل i.e. he laboured and strove hard and exerted and wearied himself in the work; he remained constant in it.دأب (da’bun) means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab). See also 3:12.
b
9:70; 14:10; 50:13-15.
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَٱلْأَحْزَابُ مِنۢ بَعْدِهِمْ ۖ وَهَمَّتْ كُلُّ أُمَّةٍۭ بِرَسُولِهِمْ لِيَأْخُذُوهُ ۖ وَجَٰدَلُوا۟ بِٱلْبَٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ فَأَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ
6:35; 22:43; 35:26; 54:10.
6:35; 22:43; 35:26; 54:10.
6:35; 22:43; 35:26; 54:10.
Commentary:
The verse gives an illustration of the great power and wealth which disbelievers, in the time of Noah and the Prophets who came after him, possessed. Just as disbelievers were seized with Divine punishment because they rejected and opposed their Prophets, so will the enemies of the Holy Prophet be punished.
f
6:35; 22:43; 35:26; 54:10.
c
6:35; 22:43; 35:26; 54:10.
3497
Commentary:
The verse gives an illustration of the great power and wealth which disbelievers, in the time of Noah and the Prophets who came after him, possessed. Just as disbelievers were seized with Divine punishment because they rejected and opposed their Prophets, so will the enemies of the Holy Prophet be punished.
a
6:35; 22:43; 35:26; 54:10.
وَمَا تَفَرَّقُوٓا۟ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ إِلَىٰٓ أَجَلٍ مُّسَمًّى لَّقُضِىَ بَيْنَهُمْ ۚ وَإِنَّ ٱلَّذِينَ أُورِثُوا۟ ٱلْكِتَٰبَ مِنۢ بَعْدِهِمْ لَفِى شَكٍّ مِّنْهُ مُرِيبٍ
مطلب یہ ہے کہ مختلف کفار کے متعلق کئی پیشگوئیاں قرآن مجید اور احادیث میں بیان ہیں اگر ان کو ابھی تباہ کر دیا جائے تو اپنے اپنے وقت پر ان پیشگوئیوں کے پورا ہونے کا کوئی امکان باقی نہیں رہتا۔ پس یہ دیر قرآن اور حدیث کے سچا کرنے کے لئے ہے نہ کہ ان لوگوں کے کسی حق کی وجہ سے۔
45:18; 98:5.
10:20; 20:130; 41:46.
45:18; 98:5.
10:20; 20:130; 41:46.
Commentary:
While the pronoun "they" in the expression "and they did not become divided" refers to the followers of the Prophets mentioned in the previous verse, the reference in the words, "those who were made to inherit the Book after them," is either to those followers of the above-mentioned Prophets who inherited the Book after those Prophets had passed away or to the people in the time of the Holy Prophet who became heirs to Divine revelation after the followers of the Israelite Prophets had defied and disobeyed the Divine Message.
d
45:18; 98:5.
e
10:20; 20:130; 41:46.
1
مطلب یہ ہے کہ مختلف کفار کے متعلق کئی پیشگوئیاں قرآن مجید اور احادیث میں بیان ہیں اگر ان کو ابھی تباہ کر دیا جائے تو اپنے اپنے وقت پر ان پیشگوئیوں کے پورا ہونے کا کوئی امکان باقی نہیں رہتا۔ پس یہ دیر قرآن اور حدیث کے سچا کرنے کے لئے ہے نہ کہ ان لوگوں کے کسی حق کی وجہ سے۔
a
45:18; 98:5.
b
10:20; 20:130; 41:46.
3612
Commentary:
While the pronoun "they" in the expression "and they did not become divided" refers to the followers of the Prophets mentioned in the previous verse, the reference in the words, "those who were made to inherit the Book after them," is either to those followers of the above-mentioned Prophets who inherited the Book after those Prophets had passed away or to the people in the time of the Holy Prophet who became heirs to Divine revelation after the followers of the Israelite Prophets had defied and disobeyed the Divine Message.
a
45:18; 98:5.
b
10:20; 20:130; 41:46.
وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّا لِّلَّذِينَ ءَامَنُوا۟ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ
这句经文可以用于后来到麦地那的教胞, 也可用于穆斯林未来的世世代代。
یہ آیت بھی ان لوگوں کا جو صحابہؓ کو بُرا کہتے ہیں ردّ کرتی ہے‘ کیونکہ یہ آیت بتاتی ہے کہ مومن کی علامت یہ ہے کہ وہ اپنے سے پہلے ایمان لانے والوں کا نام عزت سے لے اور ان کے لئے دعائیں کرے۔ لیکن بعض لوگ حضرت ابوبکرؓ اور حضرت عمرؓ اور دوسرے صحابہؓ کو گالیاں دیتے ہیں بلکہ ان پر لعنتیں ڈالتے ہیں حالانکہ قرآن مجید سکھاتا ہے کہ مومنوں کو اپنے پہلے بھائیوں کے لئے دعائیں کرنی چاہئیں اور خداتعالیٰ سے دعا کرنی چاہیے کہ مومنوں کے دلوں میں پہلے گذرے ہوئے لوگوں کی نسبت کسی قسم کا بغض اور کینہ پیدا نہ ہو۔ اور پھر آگے اسی آیت میں فرماتا ہے کہ اے ہمارے رب! تو بڑا مہربان اور رحم کرنے
The words may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims.
Commentary:
The words "those who came after them," may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims, or particularly to the followers of the Promised Messiah to whom a pointed reference is made in 62:3.
The later generations of Muslims have been commanded here to pray for their brethren in Faith of earlier generations and to pray also that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims. What a beautiful recipe by which Muslims can become cemented into a well-knit community!
1413
这句经文可以用于后来到麦地那的教胞, 也可用于穆斯林未来的世世代代。
1
یہ آیت بھی ان لوگوں کا جو صحابہؓ کو بُرا کہتے ہیں ردّ کرتی ہے‘ کیونکہ یہ آیت بتاتی ہے کہ مومن کی علامت یہ ہے کہ وہ اپنے سے پہلے ایمان لانے والوں کا نام عزت سے لے اور ان کے لئے دعائیں کرے۔ لیکن بعض لوگ حضرت ابوبکرؓ اور حضرت عمرؓ اور دوسرے صحابہؓ کو گالیاں دیتے ہیں بلکہ ان پر لعنتیں ڈالتے ہیں حالانکہ قرآن مجید سکھاتا ہے کہ مومنوں کو اپنے پہلے بھائیوں کے لئے دعائیں کرنی چاہئیں اور خداتعالیٰ سے دعا کرنی چاہیے کہ مومنوں کے دلوں میں پہلے گذرے ہوئے لوگوں کی نسبت کسی قسم کا بغض اور کینہ پیدا نہ ہو۔ اور پھر آگے اسی آیت میں فرماتا ہے کہ اے ہمارے رب! تو بڑا مہربان اور رحم کرنے
4197
Commentary:
The words "those who came after them," may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims, or particularly to the followers of the Promised Messiah to whom a pointed reference is made in 62:3.
The later generations of Muslims have been commanded here to pray for their brethren in Faith of earlier generations and to pray also that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims. What a beautiful recipe by which Muslims can become cemented into a well-knit community!
3024
The words may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims.