عَٰقِبَةُ
Appears 26 times in Quran
Occurrences in Quran
Found 26 verses containing "عَٰقِبَةُ".
فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَٰهُمْ وَقَوْمَهُمْ أَجْمَعِينَ
7:79; 26:173; 37:137.
7:79; 26:173; 37:137.
7:79; 11:68.
Commentary:
The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.
b
7:79; 26:173; 37:137.
b
7:79; 11:68.
2851
Commentary:
The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.
c
7:79; 26:173; 37:137.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُجْرِمِينَ
16:37; 30:43; 40:83.
16:37; 30:43; 40:83.
16:37; 30:43; 40:83.
Commentary:
In this verse the disbelievers are warned that they will not be allowed to arrest or retard the progress of the Holy Prophet’s noble cause; on the contrary, by opposing him they will only bring ruin upon themselves. The lesson is writ large on the pages of history that denial of truth has always led disbelievers to destruction and desolation. In the next verse the Holy Prophet is consoled and comforted that he should not feel distressed because of the plots and conspiracies of his enemies, as their evil designs can do him no harm and will only recoil on their own heads.
c
16:37; 30:43; 40:83.
c
16:37; 30:43; 40:83.
2860
Commentary:
In this verse the disbelievers are warned that they will not be allowed to arrest or retard the progress of the Holy Prophet’s noble cause; on the contrary, by opposing him they will only bring ruin upon themselves. The lesson is writ large on the pages of history that denial of truth has always led disbelievers to destruction and desolation. In the next verse the Holy Prophet is consoled and comforted that he should not feel distressed because of the plots and conspiracies of his enemies, as their evil designs can do him no harm and will only recoil on their own heads.
c
16:37; 30:43; 40:83.
وَقَالَ مُوسَىٰ رَبِّىٓ أَعْلَمُ بِمَن جَآءَ بِٱلْهُدَىٰ مِنْ عِندِهِۦ وَمَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ
Commentary:
The words, "the wrongdoers never prosper," lay down an immutable law of God and an infallible criterion to test the truth of a claimant to Divine revelation. The law is that a false claimant to Divine revelation or a false Prophet never succeeds in his mission. Sooner or later he must come to naught.
2902
Commentary:
The words, "the wrongdoers never prosper," lay down an immutable law of God and an infallible criterion to test the truth of a claimant to Divine revelation. The law is that a false claimant to Divine revelation or a false Prophet never succeeds in his mission. Sooner or later he must come to naught.
فَأَخَذْنَٰهُ وَجُنُودَهُۥ فَنَبَذْنَٰهُمْ فِى ٱلْيَمِّ ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلظَّٰلِمِينَ
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
یَمّ کے معنے عام طور پر لوگ دریا کے کرتے ہیں۔ مگر تاریخوں سے پتہ لگتا ہے کہ موسیٰ علیہ السلام اور فرعون بحیرہ احمر جہاں وادیٔ سینا سے ملتا ہے وہاں سے گذرے تھے۔ پس ہم نے یَمّ کے معنے سمندر کے کیے ہیں اور لغت میں بھی اس کے معنے سمندر کے لکھے ہیں۔ (دیکھئے اقرب)
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
Commentary:
The use of the word یم (sea) in this verse and v. 8 above seems to suggest a curious coincidence. In order to save the child Moses from being killed by Pharaoh, Moses’ mother cast him into the یم from which he was later rescued. But Pharaoh and his mighty hosts while endeavouring to cross the یم in order to overtake the Israelites, were drowned. See also 20:79.
f
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2
یَمّ کے معنے عام طور پر لوگ دریا کے کرتے ہیں۔ مگر تاریخوں سے پتہ لگتا ہے کہ موسیٰ علیہ السلام اور فرعون بحیرہ احمر جہاں وادیٔ سینا سے ملتا ہے وہاں سے گذرے تھے۔ پس ہم نے یَمّ کے معنے سمندر کے کیے ہیں اور لغت میں بھی اس کے معنے سمندر کے لکھے ہیں۔ (دیکھئے اقرب)
b
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2904
Commentary:
The use of the word یم (sea) in this verse and v. 8 above seems to suggest a curious coincidence. In order to save the child Moses from being killed by Pharaoh, Moses’ mother cast him into the یم from which he was later rescued. But Pharaoh and his mighty hosts while endeavouring to cross the یم in order to overtake the Israelites, were drowned. See also 20:79.
a
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
7:39; 13:31; 41:26; 46:19.
6:12; 12:110; 27:70.
Sunan is the plural of Sunnah which means, (1) way, course or rule of conduct: (2) way of acting instituted or pursued by a people and followed by others after them; (3) character, conduct, nature or disposition; (4) religious law or dispensation (Taj).
7:39; 13:31; 41:26; 46:19.
6:12; 12:110; 27:70.
Important Words:
سنن (dispensations) is the plural of سنة which is derived from سن. They say سنه i.e. he whetted or sharpened it (knife, appetite, etc.). سن العقده means, he undid the knot. سن الامر means, he made known or manifested the matter or the affair or the case. سن الشیء means, he shaped or formed or fashioned the thing. سن الطریقه means, he followed or pursued the way or course. سن علیھم سنة means, he established or instituted or prescribed for them a law or custom or mode of conduct. سنة means, (1) face or form; (2) way or course or rule of conduct; (3) way of acting instituted or pursued by a people and followed by others after them; (4) character or conduct or nature or disposition; (5) law or religious law or dispensation (Aqrab & Taj).
Commentary:
The clause, there have been many dispensations before you, means that there have gone before you men who followed different ways and possessed diverse characters; or there have passed before you many dispensations and many nations following different systems or laws. So you should journey in the earth and see what class of men were saved and who perished and what the end of those who persisted in evil was.
b
7:39; 13:31; 41:26; 46:19.
c
6:12; 12:110; 27:70.
b
7:39; 13:31; 41:26; 46:19.
c
6:12; 12:110; 27:70.
421
Important Words:
سنن (dispensations) is the plural of سنة which is derived from سن. They say سنه i.e. he whetted or sharpened it (knife, appetite, etc.). سن العقده means, he undid the knot. سن الامر means, he made known or manifested the matter or the affair or the case. سن الشیء means, he shaped or formed or fashioned the thing. سن الطریقه means, he followed or pursued the way or course. سن علیھم سنة means, he established or instituted or prescribed for them a law or custom or mode of conduct. سنة means, (1) face or form; (2) way or course or rule of conduct; (3) way of acting instituted or pursued by a people and followed by others after them; (4) character or conduct or nature or disposition; (5) law or religious law or dispensation (Aqrab & Taj).
Commentary:
The clause, there have been many dispensations before you, means that there have gone before you men who followed different ways and possessed diverse characters; or there have passed before you many dispensations and many nations following different systems or laws. So you should journey in the earth and see what class of men were saved and who perished and what the end of those who persisted in evil was.
d
7:39; 13:31; 41:26; 46:19.
e
6:12; 12:110; 27:70.
484
Sunan is the plural of Sunnah which means, (1) way, course or rule of conduct: (2) way of acting instituted or pursued by a people and followed by others after them; (3) character, conduct, nature or disposition; (4) religious law or dispensation (Taj).
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا۟ ٱلْأَرْضَ وَعَمَرُوهَآ أَكْثَرَ مِمَّا عَمَرُوهَا وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
12:110; 22:47; 35:45; 47:11.
4:41; 10:45.
12:110; 22:47; 35:45; 47:11.
4:41; 9:70; 10:45; 18:50; 29:32.
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
a
12:110; 22:47; 35:45; 47:11.
b
4:41; 9:70; 10:45; 18:50; 29:32.
2996
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ ثُمَّ ٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
3:138; 22:47; 27:70.
3:138; 22:47; 27:70.
3:138; 22:47; 27:70.
Commentary:
When the disbelievers were told, in reply to their demand for the coming of an angel, that disbelievers saw angels only when they came with punishment from God, the disbelievers arrogantly said, "Let them come with it then". The verse tells them that such foolhardy demands were made by their predecessors also; so let them go about in the land and see what was the end of such people.
b
3:138; 22:47; 27:70.
a
3:138; 22:47; 27:70.
759
Commentary:
When the disbelievers were told, in reply to their demand for the coming of an angel, that disbelievers saw angels only when they came with punishment from God, the disbelievers arrogantly said, "Let them come with it then". The verse tells them that such foolhardy demands were made by their predecessors also; so let them go about in the land and see what was the end of such people.
a
3:138; 22:47; 27:70.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلُ ۚ كَانَ أَكْثَرُهُم مُّشْرِكِينَ
16:37; 27:70; 40:83.
16:37; 27:70; 40:83.
16:37; 27:70; 40:83.
Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history.
a
16:37; 27:70; 40:83.
a
16:37; 27:70; 40:83.
3021
Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history.
a
16:37; 27:70; 40:83.
۞ وَمَن يُسْلِمْ وَجْهَهُۥٓ إِلَى ٱللَّهِ وَهُوَ مُحْسِنٌ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ ۗ وَإِلَى ٱللَّهِ عَٰقِبَةُ ٱلْأُمُورِ
2:113.
اَحْسَنَ کے معنے جَعَلَہٗ حَسَنًا کے ہیں (اقرب) یعنی پورا کام کیا ادھورا نہ چھوڑا۔
عُرْوَۃٌ۔ چھاگل کے پیچھے جو ہتھی بنی ہوتی ہے اسے عُرْوَۃ کہتے ہیں۔
یہاں ’’پھرتا ہے‘‘ کے الفاظ استعمال کیے گئے ہیں۔ جو اردو میں اس موقعہ پر استعمال نہیں ہوتے۔ مطلب یہ ہے کہ تمام کاموں کا انجام اللہ تعالیٰ کے ہاتھوں میں ہے اور انسان کی کوششیں اس میں بے نتیجہ رہتی ہیں۔
2:113.
Commentary:
The words, "With Allah rests the end of all affairs." mean that it is God alone Who causes all actions to produce their results.
b
2:113.
3
اَحْسَنَ کے معنے جَعَلَہٗ حَسَنًا کے ہیں (اقرب) یعنی پورا کام کیا ادھورا نہ چھوڑا۔
4
عُرْوَۃٌ۔ چھاگل کے پیچھے جو ہتھی بنی ہوتی ہے اسے عُرْوَۃ کہتے ہیں۔
5
یہاں ’’پھرتا ہے‘‘ کے الفاظ استعمال کیے گئے ہیں۔ جو اردو میں اس موقعہ پر استعمال نہیں ہوتے۔ مطلب یہ ہے کہ تمام کاموں کا انجام اللہ تعالیٰ کے ہاتھوں میں ہے اور انسان کی کوششیں اس میں بے نتیجہ رہتی ہیں۔
a
2:113.
3049
Commentary:
The words, "With Allah rests the end of all affairs." mean that it is God alone Who causes all actions to produce their results.
a
2:113.
2313
God alone causes all actions to produce their results.
قُلْ يَٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَامِلٌ ۖ فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِ ۗ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ
11:94, 122; 39:40, 41.
11:94, 122; 39:40, 41.
The words also mean, (1) act according to your way; (2) do your worst. The verse holds out a challenge to the idolatrous Meccans to do their worst and exert themselves to the utmost of their power and resources to extirpate Islam and destroy the small Muslim Community, but they will utterly fail in their nefarious designs and endeavours.
11:94,122; 39:40-41.
Important Words:
مکانتکم (as best you can). The word مکان is considered by some to have been derived from کان which means, he or it was, or he or it came into existence. مکان means, place of being or existence. مکانة means, place of being or existence; state or condition. The Arabs say مکانك و زیدا i.e. keep where thou art and approach not Zaid (Lane & Aqrab). The expression اعملوا علی مکانتکم means, do what you can; or act as best you can; or remain where you are and do your worst (Kashshaf). Some authorities, however, consider the word to have been derived from مکن in which case it signifies greatness; or high rank or standing; or honourable a place or position, especially with a king or potentate (Aqrab & Lane). In this sense the expression would mean, "You look upon yourselves to be great or high in rank. Now come and exert your full power against Islam and then see what the result will be."
Commentary:
As explained under Important Words, the expression اعملوا علی مکانتکم means, you may do your worst and exert yourselves to the utmost of your power and resources to extirpate Islam and destroy the small Muslim community but you will never succeed.
The words, Soon will you know whose will be the ultimate reward, signify, "you will soon see which of the two parties will succeed in the end." The word الدار (abode) may refer either to this world or to the next. In both cases the ultimate reward is reserved for the truthful.
d
11:94, 122; 39:40, 41.
a
11:94,122; 39:40-41.
875
Important Words:
مکانتکم (as best you can). The word مکان is considered by some to have been derived from کان which means, he or it was, or he or it came into existence. مکان means, place of being or existence. مکانة means, place of being or existence; state or condition. The Arabs say مکانك و زیدا i.e. keep where thou art and approach not Zaid (Lane & Aqrab). The expression اعملوا علی مکانتکم means, do what you can; or act as best you can; or remain where you are and do your worst (Kashshaf). Some authorities, however, consider the word to have been derived from مکن in which case it signifies greatness; or high rank or standing; or honourable a place or position, especially with a king or potentate (Aqrab & Lane). In this sense the expression would mean, "You look upon yourselves to be great or high in rank. Now come and exert your full power against Islam and then see what the result will be."
Commentary:
As explained under Important Words, the expression اعملوا علی مکانتکم means, you may do your worst and exert yourselves to the utmost of your power and resources to extirpate Islam and destroy the small Muslim community but you will never succeed.
The words, Soon will you know whose will be the ultimate reward, signify, "you will soon see which of the two parties will succeed in the end." The word الدار (abode) may refer either to this world or to the next. In both cases the ultimate reward is reserved for the truthful.
c
11:94, 122; 39:40, 41.
913
The words also mean, (1) act according to your way; (2) do your worst. The verse holds out a challenge to the idolatrous Meccans to do their worst and exert themselves to the utmost of their power and resources to extirpate Islam and destroy the small Muslim Community, but they will utterly fail in their nefarious designs and endeavours.
وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُجْرِمِينَ
لوطؑ کی قوم کے وطن پر بھی ایک شدید زلزلہ آیا تھا جس سے زمین کا تختہ الٹ گیا تھا۔ شدید زلزلوں میں ایسا ہوتا ہے کہ مٹی سینکڑوں فٹ اوپر جاکر پھر گرتی ہے۔ گویا مٹی اور پتھروں کی بارش ہوتی ہے۔ پومپیائی میں بھی ایسا ہوا۔ ۱۹۰۵ء میں کانگڑہ میں بھی ایسا ہوا۔ حال میں ہی کابل کے شمال میں ایک شدید زلزلہ آیا۔ اس میں بھی ایسا ہی ہوا۔
26:174; 27:59.
It often happens in a severe earthquake that rocks and rubble erupt and are carried to a height and then fall back on the earth. This happened at Pompeii; and at Kangra (India) in 1905.
According to some the country round the Dead Sea is the site of the ruined cities. The Qur’an, however, appears to place it on the route from Medina to Syria (15:80).
g
26:174; 27:59.
508
在一次剧烈的地震中经常会发生喷发岩石和石块到高空然后落回地面的现象。这种现象在庞贝 (Pompeii) 发生过; 1905年在印度康格拉 (Kangra) 也发生过。
2
لوطؑ کی قوم کے وطن پر بھی ایک شدید زلزلہ آیا تھا جس سے زمین کا تختہ الٹ گیا تھا۔ شدید زلزلوں میں ایسا ہوتا ہے کہ مٹی سینکڑوں فٹ اوپر جاکر پھر گرتی ہے۔ گویا مٹی اور پتھروں کی بارش ہوتی ہے۔ پومپیائی میں بھی ایسا ہوا۔ ۱۹۰۵ء میں کانگڑہ میں بھی ایسا ہوا۔ حال میں ہی کابل کے شمال میں ایک شدید زلزلہ آیا۔ اس میں بھی ایسا ہی ہوا۔
a
26:174; 27:59.
983
Commentary:
It appears that there was a violent eruption, and burning matter was thrown out of the ground and buried the disbelieving people underneath it.
a
26:174; 27:59.
1008
It often happens in a severe earthquake that rocks and rubble erupt and are carried to a height and then fall back on the earth. This happened at Pompeii; and at Kangra (India) in 1905.
1009
According to some the country round the Dead Sea is the site of the ruined cities. The Qur’an, however, appears to place it on the route from Medina to Syria (15:80).
وَلَا تَقْعُدُوا۟ بِكُلِّ صِرَٰطٍ تُوعِدُونَ وَتَصُدُّونَ عَن سَبِيلِ ٱللَّهِ مَنْ ءَامَنَ بِهِۦ وَتَبْغُونَهَا عِوَجًا ۚ وَٱذْكُرُوٓا۟ إِذْ كُنتُمْ قَلِيلًا فَكَثَّرَكُمْ ۖ وَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُفْسِدِينَ
7:46; 11:20; 14:4; 16:89.
3:124; 8:27.
The children of Abraham from Keturah, who was a bondwoman, were despised by both the Israelites and the Ishmaelites. They were looked down upon as weak and despicable, but God increased their numbers and gave them wealth and power.
7:46; 11:20; 14:4; 16:89.
3:124; 8:27.
Commentary:
The tribe of Shu‘aib appears to resemble very much the Arabs in their ways and customs; for, the Meccans did with the Holy Prophet exactly what the people of Shu‘aib did with him. Both of them hindered the outsiders from approaching their respective Prophets. The words, لا تقعدوا بکل صراط besides the meaning given in the text, may also be interpreted as, "have not recourse to every means", and taken in this sense, the prohibition shows that the people of Shu‘aib tried all means in their power to dissuade men from accepting the truth.
The children of Abraham from Keturah, who was a bondwoman, were despised by both Israelites and Ishmaelites. They were looked down upon as weak and despicable, but God increased their number and gave them wealth and power. They are, therefore, asked to remember this favour of God and be grateful to Him.
c
7:46; 11:20; 14:4; 16:89.
d
3:124; 8:27.
a
7:46; 11:20; 14:4; 16:89.
b
3:124; 8:27.
985
Commentary:
The tribe of Shu‘aib appears to resemble very much the Arabs in their ways and customs; for, the Meccans did with the Holy Prophet exactly what the people of Shu‘aib did with him. Both of them hindered the outsiders from approaching their respective Prophets. The words, لا تقعدوا بکل صراط besides the meaning given in the text, may also be interpreted as, "have not recourse to every means", and taken in this sense, the prohibition shows that the people of Shu‘aib tried all means in their power to dissuade men from accepting the truth.
The children of Abraham from Keturah, who was a bondwoman, were despised by both Israelites and Ishmaelites. They were looked down upon as weak and despicable, but God increased their number and gave them wealth and power. They are, therefore, asked to remember this favour of God and be grateful to Him.
a
7:46; 11:20; 14:4; 16:89.
b
3:124; 8:27.
1012
The children of Abraham from Keturah, who was a bondwoman, were despised by both the Israelites and the Ishmaelites. They were looked down upon as weak and despicable, but God increased their numbers and gave them wealth and power.
ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِم مُّوسَىٰ بِـَٔايَٰتِنَآ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَظَلَمُوا۟ بِهَا ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُفْسِدِينَ
17:102; 28:37; 43:47.
The words "after them", contradict the popular view that Shu‘aib was a contemporary and father-in-law of Moses.
Zulm meaning to put a thing in the wrong place or to make a wrong use of it (Lane), the clause signifies that Pharaoh and his chiefs made wrong use of the Signs. The Signs were meant to engender fear of God in their hearts but instead they jeered and mocked at them.
17:102; 28:37; 43:47.
Commentary:
The clause, Then after them We sent Moses, does not mean that Moses appeared directly or immediately after the Prophets mentioned in the preceding verses. Other Messengers may have intervened between Moses and these Prophets, of whom Shu‘aib appears to be the nearest in time to Moses. In fact, the use of the words, Then after them, in the above clause only means that Moses appeared and lived sometime after them. The expression also contradicts the popular view that Shu‘aib was a contemporary and the father-in-law of Moses.
The words ظلموا بھا (they unjustly rejected them) literally meaning "they did wrong by means of the signs, or did them wrong", really signify that "they rejected the signs and treated them as lies, or they made them the means of doing wrong to men by ridiculing them and in this way deceiving the people."
The word ظلم also means, "to put a thing in the wrong place, or to make a wrong use of a thing" (Lane). Taking the word in this sense, the clause would mean, "they made a wrong use of the signs", i.e. though the signs were meant to engender fear of God in the hearts of men, the disbelievers, instead of profiting by them, jeered and mocked at them.
a
17:102; 28:37; 43:47.
511
ظُلْم (Zulm) 的意思是, 把一件东西放在错误的地方, 或错误地使用它。(Lane) 这一句意指法老和他的首长错误地使用了那些迹象。那些迹象原想在他们心中产生对安拉敬畏的心情, 但他们相反地却嘲笑那些迹象。
a
17:102; 28:37; 43:47.
999
Commentary:
The clause, Then after them We sent Moses, does not mean that Moses appeared directly or immediately after the Prophets mentioned in the preceding verses. Other Messengers may have intervened between Moses and these Prophets, of whom Shu‘aib appears to be the nearest in time to Moses. In fact, the use of the words, Then after them, in the above clause only means that Moses appeared and lived sometime after them. The expression also contradicts the popular view that Shu‘aib was a contemporary and the father-in-law of Moses.
The words ظلموا بھا (they unjustly rejected them) literally meaning "they did wrong by means of the signs, or did them wrong", really signify that "they rejected the signs and treated them as lies, or they made them the means of doing wrong to men by ridiculing them and in this way deceiving the people."
The word ظلم also means, "to put a thing in the wrong place, or to make a wrong use of a thing" (Lane). Taking the word in this sense, the clause would mean, "they made a wrong use of the signs", i.e. though the signs were meant to engender fear of God in the hearts of men, the disbelievers, instead of profiting by them, jeered and mocked at them.
b
17:102; 28:37; 43:47.
1019
The words "after them", contradict the popular view that Shu‘aib was a contemporary and father-in-law of Moses.
1020
Zulm meaning to put a thing in the wrong place or to make a wrong use of it (Lane), the clause signifies that Pharaoh and his chiefs made wrong use of the Signs. The Signs were meant to engender fear of God in their hearts but instead they jeered and mocked at them.
بَلْ كَذَّبُوا۟ بِمَا لَمْ يُحِيطُوا۟ بِعِلْمِهِۦ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُۥ ۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلظَّٰلِمِينَ
27:85.
27:85.
27:85.
Commentary:
The verse means that it is no wonder that disbelievers look upon the Quran as a fabrication (see the preceding verse). When a man does not understand a thing fully, he is prone to deny it. As disbelievers did not comprehend the Quranic teaching and found it to be contradictory to many of their confirmed views and cherished notions, they rejected it forthwith. The words, they have rejected that the knowledge of which they did not compass, may also mean, "they hastened to reject the Quran before even trying to understand it or knowing its true significance."
The words, nor has the true significance thereof yet come to them, may lead some to think that if a long period must elapse before the reality and true significance of some of the things promised by the Prophets could be known, then it would not be wrong to disbelieve in them in the beginning when that reality could not yet be known. But such an inference would be manifestly wrong. The verse does not mean that in the beginning the Prophets do not possess those proofs and arguments which can help seekers after truth to know and recognize their truth. What it means is that those who, in spite of witnessing signs which go to establish the truth of a Prophet, attach importance to certain other matters to which they wrongly give undue weight, should not be in a hurry to deny the truth of the Prophet on that score only but should wait till those matters about which they entertain doubts are clarified.
The Rev. Mr. Wherry, quoting Brinkman, says that on the basis of this verse no blame could attach to the Meccans for rejecting the Quran, because, according to the Quran itself, they were not yet in full possession of the required knowledge. But the reverend gentleman did not trouble to consider that it is one thing to be unable to possess full knowledge about a certain thing and quite another not to try to acquire such knowledge. The Quran does not say that disbelievers were unable to get sufficient knowledge by which they could know the truth of the Holy Prophet, but that they never tried to acquire such knowledge and rejected him on the ground that he was a common man like themselves.
d
27:85.
a
27:85.
1315
Commentary:
The verse means that it is no wonder that disbelievers look upon the Quran as a fabrication (see the preceding verse). When a man does not understand a thing fully, he is prone to deny it. As disbelievers did not comprehend the Quranic teaching and found it to be contradictory to many of their confirmed views and cherished notions, they rejected it forthwith. The words, they have rejected that the knowledge of which they did not compass, may also mean, "they hastened to reject the Quran before even trying to understand it or knowing its true significance."
The words, nor has the true significance thereof yet come to them, may lead some to think that if a long period must elapse before the reality and true significance of some of the things promised by the Prophets could be known, then it would not be wrong to disbelieve in them in the beginning when that reality could not yet be known. But such an inference would be manifestly wrong. The verse does not mean that in the beginning the Prophets do not possess those proofs and arguments which can help seekers after truth to know and recognize their truth. What it means is that those who, in spite of witnessing signs which go to establish the truth of a Prophet, attach importance to certain other matters to which they wrongly give undue weight, should not be in a hurry to deny the truth of the Prophet on that score only but should wait till those matters about which they entertain doubts are clarified.
The Rev. Mr. Wherry, quoting Brinkman, says that on the basis of this verse no blame could attach to the Meccans for rejecting the Quran, because, according to the Quran itself, they were not yet in full possession of the required knowledge. But the reverend gentleman did not trouble to consider that it is one thing to be unable to possess full knowledge about a certain thing and quite another not to try to acquire such knowledge. The Quran does not say that disbelievers were unable to get sufficient knowledge by which they could know the truth of the Holy Prophet, but that they never tried to acquire such knowledge and rejected him on the ground that he was a common man like themselves.
c
27:85.
فَكَذَّبُوهُ فَنَجَّيْنَٰهُ وَمَن مَّعَهُۥ فِى ٱلْفُلْكِ وَجَعَلْنَٰهُمْ خَلَٰٓئِفَ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُنذَرِينَ
29:16.
29:16.
29:16.
Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue.
b
29:16.
b
29:16.
1347
Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue.
c
29:16.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ ۗ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۗ وَلَدَارُ ٱلْءَاخِرَةِ خَيْرٌ لِّلَّذِينَ ٱتَّقَوْا۟ ۗ أَفَلَا تَعْقِلُونَ
16:44; 21:8.
16:44; 21:8.
16:44; 21:8.
Commentary:
It is clear from this verse that only men, not women, can become Prophets. In fact, men and women have their specific spheres of work, the office of prophethood being outside the sphere of women. All other spiritual favours and blessings, however, are as open to women as to men.
The verse also warns disbelievers that their present pomp and power should not deceive them into thinking that they will indefinitely continue to enjoy these things. The time was fast approaching when their power and glory would depart and the people would see the truth and accept Islam. Their days would end in adversity and degradation, unlike those of the believers, whose condition would continue to improve, though sincere believers always enjoy perfect peace of mind even in adversity.
b
16:44; 21:8.
b
16:44; 21:8.
1609
Commentary:
It is clear from this verse that only men, not women, can become Prophets. In fact, men and women have their specific spheres of work, the office of prophethood being outside the sphere of women. All other spiritual favours and blessings, however, are as open to women as to men.
The verse also warns disbelievers that their present pomp and power should not deceive them into thinking that they will indefinitely continue to enjoy these things. The time was fast approaching when their power and glory would depart and the people would see the truth and accept Islam. Their days would end in adversity and degradation, unlike those of the believers, whose condition would continue to improve, though sincere believers always enjoy perfect peace of mind even in adversity.
b
16:44; 21:8.
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَٰلَةُ ۚ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
طَاغُوۡتَ کے معنے عربی زبان میں سرکش کے ہوتے ہیں (دیکھو مفرداتِ راغب) نیز جو شخص لوگوں کو نیکی کے راستہ سے ہٹائے۔
10:48; 13:8; 35:25.
7:31.
3:138; 6:12.
10:48; 13:8; 35:25.
7:31.
3:138; 6:12.
Commentary:
This verse supplies several answers to the objection of disbelievers mentioned in the previous verse. The first answer is that God had raised Prophets among different peoples at different times and every one of these Prophets had taught the Unity of God. If the contention of disbelievers that polytheism was permitted and countenanced by God had any basis in fact then one or other of these Prophets should have subscribed to this doctrine. But all the Prophets most vehemently denounced polytheism in every shape and form.
The second answer is implied in the words, We did raise among every people a Messenger, which mean that if God had chosen to employ force in the matter of faith, then there was no need for so many Prophets to come to convey to man the will of God. One Prophet would have sufficed through whom God would have guided to the right path those whom He desired. The long succession of Prophets who appeared among different peoples at different times to exhort them to live righteous lives constitutes a strong proof that man is created a free agent.
The third answer is contained in the injunction "shun the Evil One". If it were true that good and evil had been predetermined by God and man is only the victim of determinism, there is no sense in such an injunction, and in sending so many Prophets, for in that case every man’s course would have been predetermined. The fourth answer consists in the fact that at the appearance of every Prophet a certain number of people who before his advent are polytheists renounce their wrong doctrines and become believers in the Unity of God. In the event of man’s actions having been predetermined, he could not possibly effect a change in his beliefs or actions. The fact that on the occasion of the advent of every Prophet a certain number of disbelievers join the ranks of believers is positive proof of the fact that man has been endowed with freewill and that he is the master of his own destiny.
Divine visitations that have invariably overtaken disbelievers in all ages constitute yet another very cogent proof that man has been created free and is not the object or victim of a predetermined fate because there is no sense or justification in punishment overtaking a person who is not free to act as he likes.
a
7:31.
b
3:138; 6:12.
g
10:48; 13:8; 35:25.
1
طَاغُوۡتَ کے معنے عربی زبان میں سرکش کے ہوتے ہیں (دیکھو مفرداتِ راغب) نیز جو شخص لوگوں کو نیکی کے راستہ سے ہٹائے۔
a
10:48; 13:8; 35:25.
b
7:31.
c
3:138; 6:12.
1838
Commentary:
This verse supplies several answers to the objection of disbelievers mentioned in the previous verse. The first answer is that God had raised Prophets among different peoples at different times and every one of these Prophets had taught the Unity of God. If the contention of disbelievers that polytheism was permitted and countenanced by God had any basis in fact then one or other of these Prophets should have subscribed to this doctrine. But all the Prophets most vehemently denounced polytheism in every shape and form.
The second answer is implied in the words, We did raise among every people a Messenger, which mean that if God had chosen to employ force in the matter of faith, then there was no need for so many Prophets to come to convey to man the will of God. One Prophet would have sufficed through whom God would have guided to the right path those whom He desired. The long succession of Prophets who appeared among different peoples at different times to exhort them to live righteous lives constitutes a strong proof that man is created a free agent.
The third answer is contained in the injunction "shun the Evil One". If it were true that good and evil had been predetermined by God and man is only the victim of determinism, there is no sense in such an injunction, and in sending so many Prophets, for in that case every man’s course would have been predetermined. The fourth answer consists in the fact that at the appearance of every Prophet a certain number of people who before his advent are polytheists renounce their wrong doctrines and become believers in the Unity of God. In the event of man’s actions having been predetermined, he could not possibly effect a change in his beliefs or actions. The fact that on the occasion of the advent of every Prophet a certain number of disbelievers join the ranks of believers is positive proof of the fact that man has been endowed with freewill and that he is the master of his own destiny.
Divine visitations that have invariably overtaken disbelievers in all ages constitute yet another very cogent proof that man has been created free and is not the object or victim of a predetermined fate because there is no sense or justification in punishment overtaking a person who is not free to act as he likes.
e
10:48; 13:8; 35:25.
f
7:31.
g
3:138; 6:12.
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ وَكَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً ۚ وَمَا كَانَ ٱللَّهُ لِيُعْجِزَهُۥ مِن شَىْءٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ ۚ إِنَّهُۥ كَانَ عَلِيمًا قَدِيرًا
12:110; 22:46, 47; 30:10; 40:22; 47:11.
12:110; 22:46, 47; 30:10; 40:22; 47:11.
It is God’s unalterable decree that all the plans and plots of disbelievers to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph.
12:110; 22:47; 30:10; 40:22; 47:11.
Commentary:
The verse means to say that if disbelievers have any doubt that their rejection of and opposition to the Holy Prophet will not be punished, then let them "travel in the earth and see how evil was the end of those who were before them," and who rejected God’s Prophets in their own time. Let them remember that it is God’s unalterable decree that all their plans and plots to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph over disbelief.
e
12:110; 22:46, 47; 30:10; 40:22; 47:11.
d
12:110; 22:47; 30:10; 40:22; 47:11.
3211
Commentary:
The verse means to say that if disbelievers have any doubt that their rejection of and opposition to the Holy Prophet will not be punished, then let them "travel in the earth and see how evil was the end of those who were before them," and who rejected God’s Prophets in their own time. Let them remember that it is God’s unalterable decree that all their plans and plots to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph over disbelief.
e
12:110; 22:46, 47; 30:10; 40:22; 47:11.
2424
It is God’s unalterable decree that all the plans and plots of disbelievers to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph.
ٱلَّذِينَ إِن مَّكَّنَّٰهُمْ فِى ٱلْأَرْضِ أَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ وَأَمَرُوا۟ بِٱلْمَعْرُوفِ وَنَهَوْا۟ عَنِ ٱلْمُنكَرِ ۗ وَلِلَّهِ عَٰقِبَةُ ٱلْأُمُورِ
这节经文给穆斯林指出一条经律。当他们获得权力时, 他们不应该用权力去满足自己的私欲, 而应该用它来改善穷人和身受践踏的人们的处境。在他们管辖的疆界内确保和平与安全, 尊重与保护朝觐圣地。
The verse implies a commandment for the Muslims that when they get power, they should not use it for the furtherance of their own selfish ends but should employ it to ameliorate the lot of the poor and the down trodden people and to establish peace and security in their dominions, and that they should respect and protect places of worship.
Commentary:
The verse lays down some principles of universal application:
Firstly: Those true servants of God are entitled to receive God’s help, power and authority to use it for the good of humanity who do their duty to God and man, and are devout and God-fearing, who help their fellow beings with all the means at their disposal and not only themselves live righteous lives but exhort others to lead good and useful lives and abstain from evil.
Secondly: Any nation or people who seek to receive Divine help and rise to power and influence should act upon these principles.
Thirdly: a nation or people on whom God confers power and dominion continue to enjoy these blessings so long as they observe these principles. To this sublime principle another verse of the Quran also refers, viz. "Verily, Allah changes not the condition of a people until they change their own condition" (13:12).
The verse incidentally implies a commandment for the Muslims that when they get power, they should not use it for the furtherance of their own selfish ends but should employ it in ameliorating the lot of poor and downtrodden people and in establishing peace and tranquillity in their dominions and should particularly respect and protect places of worship. It also shows that the Companions of the Holy Prophet were granted power, dominion and wealth because they lived up to the principles enunciated in this verse and that when they attained power and wealth they used it in the service of humanity.
871
这节经文给穆斯林指出一条经律。当他们获得权力时, 他们不应该用权力去满足自己的私欲, 而应该用它来改善穷人和身受践踏的人们的处境。在他们管辖的疆界内确保和平与安全, 尊重与保护朝觐圣地。
2472
Commentary:
The verse lays down some principles of universal application:
Firstly: Those true servants of God are entitled to receive God’s help, power and authority to use it for the good of humanity who do their duty to God and man, and are devout and God-fearing, who help their fellow beings with all the means at their disposal and not only themselves live righteous lives but exhort others to lead good and useful lives and abstain from evil.
Secondly: Any nation or people who seek to receive Divine help and rise to power and influence should act upon these principles.
Thirdly: a nation or people on whom God confers power and dominion continue to enjoy these blessings so long as they observe these principles. To this sublime principle another verse of the Quran also refers, viz. "Verily, Allah changes not the condition of a people until they change their own condition" (13:12).
The verse incidentally implies a commandment for the Muslims that when they get power, they should not use it for the furtherance of their own selfish ends but should employ it in ameliorating the lot of poor and downtrodden people and in establishing peace and tranquillity in their dominions and should particularly respect and protect places of worship. It also shows that the Companions of the Holy Prophet were granted power, dominion and wealth because they lived up to the principles enunciated in this verse and that when they attained power and wealth they used it in the service of humanity.
1960
The verse implies a commandment for the Muslims that when they get power, they should not use it for the furtherance of their own selfish ends but should employ it to ameliorate the lot of the poor and the down trodden people and to establish peace and security in their dominions, and that they should respect and protect places of worship.
۞ أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ كَانُوا۟ مِن قَبْلِهِمْ ۚ كَانُوا۟ هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَءَاثَارًا فِى ٱلْأَرْضِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ وَمَا كَانَ لَهُم مِّنَ ٱللَّهِ مِن وَاقٍ
12:110; 22:47; 35:45; 47:11.
یعنی ان قلعوں اور محلّوں کے کھنڈرات جو انہوں نے چھوڑے ہیں وہ بتاتے ہیں کہ ان لوگوں کو وہ فنون حاصل نہیں جو پہلوں کو تھے۔
12:110; 22:47; 35:45; 47:11.
12:110; 22:47; 35:45; 47:11.
Important Words:
واق (protector) is derived from وقی They say وقی فلاناً i.e. he preserved or guarded such a one from trouble. وقاہ الله عن السوء means, may God protect him from evil. وقی الامر means, he set the affair right. واق means, one who protects, a protector (Aqrab & Lane).
Commentary:
The verse warns disbelievers that rejection of truth has never borne good fruit and that the opponents of God’s Prophets have always met with a sad end. This is one supreme lesson of all history.
a
12:110; 22:47; 35:45; 47:11.
3
یعنی ان قلعوں اور محلّوں کے کھنڈرات جو انہوں نے چھوڑے ہیں وہ بتاتے ہیں کہ ان لوگوں کو وہ فنون حاصل نہیں جو پہلوں کو تھے۔
a
12:110; 22:47; 35:45; 47:11.
3510
Important Words:
واق (protector) is derived from وقی They say وقی فلاناً i.e. he preserved or guarded such a one from trouble. وقاہ الله عن السوء means, may God protect him from evil. وقی الامر means, he set the affair right. واق means, one who protects, a protector (Aqrab & Lane).
Commentary:
The verse warns disbelievers that rejection of truth has never borne good fruit and that the opponents of God’s Prophets have always met with a sad end. This is one supreme lesson of all history.
a
12:110; 22:47; 35:45; 47:11.
وَجَحَدُوا۟ بِهَا وَٱسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا ۚ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُفْسِدِينَ
2:88.
2:88.
2:88.
b
2:88.
c
2:88.
b
2:88.
فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُنذَرِينَ
Commentary:
The lesson is writ large on the face of history that God’s Messengers appeared among all peoples, that the Divine Message was invariably received with ridicule and mockery, and that the rejecters of truth were always punished. It is to this supreme lesson of history that the attention of disbelievers is repeatedly drawn in the words of the Quran, "Behold, how evil was the end of those who were warned." Yet such is the tragedy of human affairs that disbelievers do not benefit from looking at the fate of their disbelieving predecessors.
3318
Commentary:
The lesson is writ large on the face of history that God’s Messengers appeared among all peoples, that the Divine Message was invariably received with ridicule and mockery, and that the rejecters of truth were always punished. It is to this supreme lesson of history that the attention of disbelievers is repeatedly drawn in the words of the Quran, "Behold, how evil was the end of those who were warned." Yet such is the tragedy of human affairs that disbelievers do not benefit from looking at the fate of their disbelieving predecessors.
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً وَءَاثَارًا فِى ٱلْأَرْضِ فَمَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يَكْسِبُونَ
16:37; 27:70; 30:43.
16:37; 27:70; 30:43.
16:37; 27:70; 30:43.
Commentary:
After having been reminded, in the last three verses, of the many Divine blessings and favours, the greatest of which is that God has revealed His will to mankind and has sent His Messengers to guide them, the disbelievers are warned in the present verse that if they refused to accept God’s Message and opposed His Messenger, they will be visited with Heavenly punishment as disbelievers were punished in the past.
c
16:37; 27:70; 30:43.
a
16:37; 27:70; 30:43.
3552
Commentary:
After having been reminded, in the last three verses, of the many Divine blessings and favours, the greatest of which is that God has revealed His will to mankind and has sent His Messengers to guide them, the disbelievers are warned in the present verse that if they refused to accept God’s Message and opposed His Messenger, they will be visited with Heavenly punishment as disbelievers were punished in the past.
d
16:37; 27:70; 30:43.
فَٱنتَقَمْنَا مِنْهُمْ ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
7:137; 43:56.
7:137; 43:56.
7:137; 43:56.
b
7:137; 43:56.
a
7:137; 43:56.
a
7:137; 43:56.
۞ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ دَمَّرَ ٱللَّهُ عَلَيْهِمْ ۖ وَلِلْكَٰفِرِينَ أَمْثَٰلُهَا
12:110; 22:47; 30:10; 35:45; 40:22.
12:110; 22:47; 30:10; 35:45; 40:22.
As many as fifteen times, the disbelievers of the Holy Prophet have been told in the Qur’an to travel in the earth and see for themselves the sad end to which the disbelievers of former Prophets had come. How can they, the verse warns them, expect to escape a similar fate? Divine punishment will, surely, overtake them in various forms and shapes.
12:110; 22:47; 30:10; 35:45; 40:22.
Commentary:
As many as fifteen times, the disbelievers of the Holy Prophet have been warned in the Quran to travel in the earth and see the dreadful end to which the disbelievers of former Prophets have come. How can they, the verse warns them, expect to escape a similar fate? The expression أمثالھا shows that Divine punishment will overtake disbelievers in various forms and shapes.
a
12:110; 22:47; 30:10; 35:45; 40:22.
a
12:110; 22:47; 30:10; 35:45; 40:22.
3796
Commentary:
As many as fifteen times, the disbelievers of the Holy Prophet have been warned in the Quran to travel in the earth and see the dreadful end to which the disbelievers of former Prophets have come. How can they, the verse warns them, expect to escape a similar fate? The expression أمثالھا shows that Divine punishment will overtake disbelievers in various forms and shapes.
b
12:110; 22:47; 30:10; 35:45; 40:22.
2745
As many as fifteen times, the disbelievers of the Holy Prophet have been told in the Qur’an to travel in the earth and see for themselves the sad end to which the disbelievers of former Prophets had come. How can they, the verse warns them, expect to escape a similar fate? Divine punishment will, surely, overtake them in various forms and shapes.
فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَٰقِبَةُ أَمْرِهَا خُسْرًا
Wabal means, injury; sin; punishment of sin. Wabil means, dangerous, pernicious, violent (Aqrab).
Important Words:
وبال (evil consequences) is derived from وبل. They say وبل فلانا i.e. he beat such a one harshly and with consecutive strokes. وبلت السماء means, the rain fell in torrents. وبل الصید means, he chased the hunt. وبال means, injury, damage; harshness; vexation; sin; punishment of sin. وبیل means, dangerous, pernicious violent (Aqrab).
4275
Important Words:
وبال (evil consequences) is derived from وبل. They say وبل فلانا i.e. he beat such a one harshly and with consecutive strokes. وبلت السماء means, the rain fell in torrents. وبل الصید means, he chased the hunt. وبال means, injury, damage; harshness; vexation; sin; punishment of sin. وبیل means, dangerous, pernicious violent (Aqrab).
3070
Wabal means, injury; sin; punishment of sin. Wabil means, dangerous, pernicious, violent (Aqrab).