قَدَّمَتۡ
Appears 14 times in Quran
Occurrences in Quran
Found 14 verses containing "قَدَّمَتۡ".
وَلَنۡ یَّتَمَنَّوۡہُ اَبَدًۢا بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِالظّٰلِمِیۡنَ
62:8.
62:8.
62:8.
Commentary:
In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.
The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.
For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.
e
62:8.
b
62:8.
102
Commentary:
In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.
The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.
For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.
a
62:8.
وَلَوۡلَاۤ اَنۡ تُصِیۡبَہُمۡ مُّصِیۡبَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ فَیَقُوۡلُوۡا رَبَّنَا لَوۡلَاۤ اَرۡسَلۡتَ اِلَیۡنَا رَسُوۡلًا فَنَتَّبِعَ اٰیٰتِکَ وَنَکُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ
20:135.
20:135.
20:135.
Commentary:
The sense implied in the verse is that by their iniquities and transgressions the disbelievers render themselves deserving of God’s punishment but as it is inconsistent with His justice and mercy to punish them without first giving them an opportunity to reform themselves, so He raises a Prophet among them so that when punishment should overtake them they might not say that they were not given an opportunity to reform themselves by following the Divine Prophet if one had appeared among them.
f
20:135.
c
20:135.
2910
Commentary:
The sense implied in the verse is that by their iniquities and transgressions the disbelievers render themselves deserving of God’s punishment but as it is inconsistent with His justice and mercy to punish them without first giving them an opportunity to reform themselves, so He raises a Prophet among them so that when punishment should overtake them they might not say that they were not given an opportunity to reform themselves by following the Divine Prophet if one had appeared among them.
a
20:135.
ذٰلِکَ بِمَا قَدَّمَتۡ اَیۡدِیۡکُمۡ وَاَنَّ اللّٰہَ لَیۡسَ بِظَلَّامٍ لِّلۡعَبِیۡدِ
8:52; 41:47; 50:30.
8:52; 41:47; 50:30.
8:52; 41:47; 50:30.
Commentary:
The expression, Allah is not at all unjust to His servants, falsifies the inference to which the statement of the disbelievers mentioned in the previous verse gives rise. They seem to say that if Islam had been true, God Himself would have helped it and would not have asked others to help it with their money. To this objection the answer is given that if the Prophet is an impostor and yet God is helping him to thrive and prosper, it means that God is doing a great wrong to the people by granting respite to an impostor and by allowing the people to be led astray by helping a wrong cause. But as God cannot be unjust, so the cause of Islam must be, and is, a right cause.
e
8:52; 41:47; 50:30.
a
8:52; 41:47; 50:30.
465
Commentary:
The expression, Allah is not at all unjust to His servants, falsifies the inference to which the statement of the disbelievers mentioned in the previous verse gives rise. They seem to say that if Islam had been true, God Himself would have helped it and would not have asked others to help it with their money. To this objection the answer is given that if the Prophet is an impostor and yet God is helping him to thrive and prosper, it means that God is doing a great wrong to the people by granting respite to an impostor and by allowing the people to be led astray by helping a wrong cause. But as God cannot be unjust, so the cause of Islam must be, and is, a right cause.
c
8:52; 41:47; 50:30.
فَکَیۡفَ اِذَاۤ اَصٰبَتۡہُمۡ مُّصِیۡبَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ ثُمَّ جَآءُوۡکَ یَحۡلِفُوۡنَ بِاللّٰہِ اِنۡ اَرَدۡنَاۤ اِلَّاۤ اِحۡسٰنًا وَّتَوۡفِیۡقًا
قرآن مجید میں کَیْفَ کا لفظ ہے جس کے معنے کس طرح کے ہیں۔ مگر اردو میں چونکہ اس جگہ کیوں کا لفظ بولتے ہیں ہم نے ترجمہ میں ’’کیوں‘‘ لکھ دیا ہے تاکہ مطلب واضح ہو جائے۔
Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.
1
قرآن مجید میں کَیْفَ کا لفظ ہے جس کے معنے کس طرح کے ہیں۔ مگر اردو میں چونکہ اس جگہ کیوں کا لفظ بولتے ہیں ہم نے ترجمہ میں ’’کیوں‘‘ لکھ دیا ہے تاکہ مطلب واضح ہو جائے۔
535
Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.
وَاِذَاۤ اَذَقۡنَا النَّاسَ رَحۡمَۃً فَرِحُوۡا بِہَا ۖ وَاِنۡ تُصِبۡہُمۡ سَیِّئَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ اِذَا ہُمۡ یَقۡنَطُوۡنَ
10:22; 41:51, 52; 42:49.
10:22; 41:51, 52; 42:49.
10:22; 41:51-52; 42:49.
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
d
10:22; 41:51, 52; 42:49.
c
10:22; 41:51-52; 42:49.
3016
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
c
10:22; 41:51, 52; 42:49.
تَرٰی کَثِیۡرًا مِّنۡہُمۡ یَتَوَلَّوۡنَ الَّذِیۡنَ کَفَرُوۡا ۚ لَبِئۡسَ مَا قَدَّمَتۡ لَہُمۡ اَنۡفُسُہُمۡ اَنۡ سَخِطَ اللّٰہُ عَلَیۡہِمۡ وَفِی الۡعَذَابِ ہُمۡ خٰلِدُوۡنَ
3:163.
یعنی آگے بھیجی ہوئی خدا کی ناراضگی ہے جو ایسی چیز نہیں کہ انسان اس کو اپنی آخرت کے لئے جمع کرے۔
3:163.
3:163.
Important Words:
سخط (is displeased). The word سخط means, he was or became displeased or discontented; he was or became angry. They say سخط علیه i.e. he was or became displeased or discontented or angry with him. سخط الشیء means, he disliked or became discontented with the thing (Lane & Aqrab).
Commentary:
In this verse the word "disbelievers" stands for "idolaters". See note on 5:58. The clause بئس ماقدمت لھم انفسھم (evil is that which they themselves have sent on before for themselves) may also be rendered as "evil is that which their souls have brought forward, or brought to the forefront, for them", i.e. that which their souls have made to appear fair in their sight is really evil and foul.
e
3:163.
2
یعنی آگے بھیجی ہوئی خدا کی ناراضگی ہے جو ایسی چیز نہیں کہ انسان اس کو اپنی آخرت کے لئے جمع کرے۔
b
3:163.
711
Important Words:
سخط (is displeased). The word سخط means, he was or became displeased or discontented; he was or became angry. They say سخط علیه i.e. he was or became displeased or discontented or angry with him. سخط الشیء means, he disliked or became discontented with the thing (Lane & Aqrab).
Commentary:
In this verse the word "disbelievers" stands for "idolaters". See note on 5:58. The clause بئس ماقدمت لھم انفسھم (evil is that which they themselves have sent on before for themselves) may also be rendered as "evil is that which their souls have brought forward, or brought to the forefront, for them", i.e. that which their souls have made to appear fair in their sight is really evil and foul.
b
3:163.
ذٰلِکَ بِمَا قَدَّمَتۡ اَیۡدِیۡکُمۡ وَاَنَّ اللّٰہَ لَیۡسَ بِظَلّٰمٍ لِّلۡعَبِیۡدِ
3:183; 22:11; 41:47.
ظَلَّام سے جو مبالغہ کا صیغہ ہے یہ نتیجہ نکالا گیا ہے۔
e
3:183; 22:11; 41:47.
3
ظَلَّام سے جو مبالغہ کا صیغہ ہے یہ نتیجہ نکالا گیا ہے۔
a
3:183; 22:11; 41:47.
1140
Commentary:
This verse further explains and provides a reason for the idea expressed in the preceding verse.
e
3:183; 22:11; 41:47.
1131
Dhalika refers to the punishment spoken of in the preceding verse.
وَمَنۡ اَظۡلَمُ مِمَّنۡ ذُکِّرَ بِاٰیٰتِ رَبِّہٖ فَاَعۡرَضَ عَنۡہَا وَنَسِیَ مَا قَدَّمَتۡ یَدَاہُ ۚ اِنَّا جَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۖ وَّاِنۡ تَدۡعُہُمۡ اِلَی الۡہُدٰی فَلَنۡ یَّہۡتَدُوۡۤا اِذًا اَبَدًا
دیکھئے نوٹ سورۃ بنی اسرائیل آیت۴۷۔
2:8; 6:26; 17:47; 41:60; 47:17.
The disbelievers persistently refuse to see reason and to make use of their God-given powers with the result that these powers and faculties become rusted and corroded and they are left floundering in sin and iniquity.
2:8; 6:26; 17:47; 41:6; 47:17.
Commentary:
These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?
a
2:8; 6:26; 17:47; 41:60; 47:17.
772
不信的人顽固地不愿正视理智的事物和使用安拉赐给他们的能力, 结果是这些能力和才能生锈并腐化了, 他们只有踉跄地生活在罪恶之中。
1
دیکھئے نوٹ سورۃ بنی اسرائیل آیت۴۷۔
b
2:8; 6:26; 17:47; 41:6; 47:17.
2098
Commentary:
These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?
b
2:8; 6:26; 17:47; 41:60; 47:17.
1703
The disbelievers persistently refuse to see reason and to make use of their God-given powers with the result that these powers and faculties become rusted and corroded and they are left floundering in sin and iniquity.
ذٰلِکَ بِمَا قَدَّمَتۡ یَدَاکَ وَاَنَّ اللّٰہَ لَیۡسَ بِظَلّٰمٍ لِّلۡعَبِیۡدِ
3:183; 8:52; 41:47.
3:183; 8:52; 41:47.
3:183; 8:52; 41:47.
b
3:183; 8:52; 41:47.
a
3:183; 8:52; 41:47.
b
3:183; 8:52; 41:47.
فَاِنۡ اَعۡرَضُوۡا فَمَاۤ اَرۡسَلۡنٰکَ عَلَیۡہِمۡ حَفِیۡظًا ۖ اِنۡ عَلَیۡکَ اِلَّا الۡبَلٰغُ ۗ وَاِنَّاۤ اِذَاۤ اَذَقۡنَا الۡاِنۡسٰنَ مِنَّا رَحۡمَۃً فَرِحَ بِہَا ۖ وَاِنۡ تُصِبۡہُمۡ سَیِّئَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ فَاِنَّ الۡاِنۡسٰنَ کَفُوۡرٌ
11:11.
11:11.
17:84; 30:34; 39:9.
a
11:11.
b
17:84; 30:34; 39:9.
a
11:11.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَلۡتَنۡظُرۡ نَفۡسٌ مَّا قَدَّمَتۡ لِغَدٍ ۖ وَّاتَّقُوا اللّٰہَ ۚ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
4:2; 33:71.
Commentary:
The root cause of all sin is neglect and negligence. The believers here are enjoined to take care of the morrow. And there could be no real moral or spiritual progress without a sure, sincere and true belief in God.
b
4:2; 33:71.
4203
Commentary:
The root cause of all sin is neglect and negligence. The believers here are enjoined to take care of the morrow. And there could be no real moral or spiritual progress without a sure, sincere and true belief in God.
وَلَا یَتَمَنَّوۡنَہٗۤ اَبَدًۢا بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ ۚ وَاللّٰہُ عَلِیۡمٌۢ بِالظّٰلِمِیۡنَ
2:96.
2:96.
2:96.
Commentary:
The reference in the verse seems to be to those Muslim ulema whom the Promised Messiah will invite to Mubahalah. Being convinced of the falsity of their position the ulema will refuse to accept the challenge.
b
2:96.
b
2:96.
4240
Commentary:
The reference in the verse seems to be to those Muslim ulema whom the Promised Messiah will invite to Mubahalah. Being convinced of the falsity of their position the ulema will refuse to accept the challenge.
b
2:96.
اِنَّاۤ اَنۡذَرۡنٰکُمۡ عَذَابًا قَرِیۡبًا یَّوۡمَ یَنۡظُرُ الۡمَرۡءُ مَا قَدَّمَتۡ یَدَاہُ وَیَقُوۡلُ الۡکَافِرُ یٰلَیۡتَنِیۡ کُنۡتُ تُرٰبًۢا
یعنی جو عمل وہ کر چکاہے۔
بعض مسلمان فرقے صحابہؓ کے بُغض میں اس قدر بڑھ گئے ہیں کہ وہ کہتے ہیں کہ حضرت ابوبکرؓ موت کے وقت یہی فقرہ کہتے تھے۔ پس ان کا کفر ثابت ہے۔ حالانکہ اگر یہ روایت ثابت ہو اور یہ آیت حضرت ابوبکرؓ کے متعلق ہو‘ تو ابوبکرؓ کے ایمان کے لحاظ سے اس کے یہ معنے ہوں گے کہ کفار کی باتوں کا منکر یعنی ابوبکرؓ یہ کہے گا کہ کاش! میرے ساتھ خداتعالیٰ کا معاملہ ایسا ہی ہوتا کہ نہ وہ میرے نیک اعمال کا بدلہ دیتا اور نہ میری غلطیوں کی سزا دیتا۔ اور یہ فقرہ ایک مومن کامل کا فقرہ ہے۔ حدیثوں میں تو خود رسول کریم صلی اللہ علیہ وسلم کے متعلق بھی آتا ہے کہ آپ یہ فرمایا کرتے تھے کہ میں اپنے اعمال کی و
4:43.
"The punishment" may be the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Qur’an (32:22) this punishment has been described as nearer punishment as against the greater punishment which is punishment in the Hereafter.
4:43.
Commentary:
"The punishment which is near at hand," seems to refer to the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Quran (32:22) this punishment has been described as العذاب الادنی (nearer punishment) as against العذاب الاکبر (the greater punishment) which is punishment in the Hereafter. This nearer punishment took the form of the defeats which the disbelievers suffered at the hands of Muslims, and finally that of the Fall of Mecca when the cup of their utter mortification and humiliation became full to the brim. The verse gives a befitting picture of the state of mind of the Quraish leaders on that day.
d
4:43.
1581
“惩罚” 的意思可以指今世有罪的不信者要遭受的惩罚。另外在 «古兰经» 32:22中, 这个惩罚被描写为更临近的惩罚, 以对照后世更大的惩罚。
1
یعنی جو عمل وہ کر چکاہے۔
2
بعض مسلمان فرقے صحابہؓ کے بُغض میں اس قدر بڑھ گئے ہیں کہ وہ کہتے ہیں کہ حضرت ابوبکرؓ موت کے وقت یہی فقرہ کہتے تھے۔ پس ان کا کفر ثابت ہے۔ حالانکہ اگر یہ روایت ثابت ہو اور یہ آیت حضرت ابوبکرؓ کے متعلق ہو‘ تو ابوبکرؓ کے ایمان کے لحاظ سے اس کے یہ معنے ہوں گے کہ کفار کی باتوں کا منکر یعنی ابوبکرؓ یہ کہے گا کہ کاش! میرے ساتھ خداتعالیٰ کا معاملہ ایسا ہی ہوتا کہ نہ وہ میرے نیک اعمال کا بدلہ دیتا اور نہ میری غلطیوں کی سزا دیتا۔ اور یہ فقرہ ایک مومن کامل کا فقرہ ہے۔ حدیثوں میں تو خود رسول کریم صلی اللہ علیہ وسلم کے متعلق بھی آتا ہے کہ آپ یہ فرمایا کرتے تھے کہ میں اپنے اعمال کی و
d
4:43.
4550
Commentary:
"The punishment which is near at hand," seems to refer to the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Quran (32:22) this punishment has been described as العذاب الادنی (nearer punishment) as against العذاب الاکبر (the greater punishment) which is punishment in the Hereafter. This nearer punishment took the form of the defeats which the disbelievers suffered at the hands of Muslims, and finally that of the Fall of Mecca when the cup of their utter mortification and humiliation became full to the brim. The verse gives a befitting picture of the state of mind of the Quraish leaders on that day.
a
4:43.
3235
"The punishment" may be the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Qur’an (32:22) this punishment has been described as nearer punishment as against the greater punishment which is punishment in the Hereafter.
عَلِمَتۡ نَفۡسٌ مَّا قَدَّمَتۡ وَاَخَّرَتۡ
اس جگہ نفس سے مراد عیسائیت ہے کیونکہ شرک اور الحاد اسی کے ذریعہ سے دنیا میں پھیل رہا ہے۔
یعنی خداتعالیٰ ایسی علامتیں پیدا کر دے گا جس سے عیسائیت کی تباہی کے آثار ظاہر ہو جائیں گے اور عیسائی قوم معلوم کر لے گی کہ ہم نے بڑے گندے عمل کیے ہیں اور اپنے پیچھے ایسے نشان چھوڑے جا رہے ہیں۔ جو لوگوں کے دلوں میں ہمارے متعلق نفرت پیدا کرتے رہیں گے۔
3:31; 81:15.
Commentary:
In this and the next few verses the address is to the protagonists and propagandists of the false Christian doctrines. They will come to realize the enormity and heinousness of their false teaching.
e
3:31; 81:15.
1631
这一节和以下几节经文是针对错误的基督教教旨的提倡者和宣传者而言的。他们终将认识到他们的错误的教义的凶恶和可憎。
2
اس جگہ نفس سے مراد عیسائیت ہے کیونکہ شرک اور الحاد اسی کے ذریعہ سے دنیا میں پھیل رہا ہے۔
3
یعنی خداتعالیٰ ایسی علامتیں پیدا کر دے گا جس سے عیسائیت کی تباہی کے آثار ظاہر ہو جائیں گے اور عیسائی قوم معلوم کر لے گی کہ ہم نے بڑے گندے عمل کیے ہیں اور اپنے پیچھے ایسے نشان چھوڑے جا رہے ہیں۔ جو لوگوں کے دلوں میں ہمارے متعلق نفرت پیدا کرتے رہیں گے۔
b
3:31; 81:15.
4618
Commentary:
In this and the next few verses the address is to the protagonists and propagandists of the false Christian doctrines. They will come to realize the enormity and heinousness of their false teaching.
e
3:31; 81:15.
3285
In this and the next few verses the address is to the protagonists and propagandists of the false Christian doctrines. They will come to realize the enormity and heinousness of their false teachings.