Search Results for "جَعَلْنَٰهُمْ"
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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.
وَمَا جَعَلْنَٰهُمْ جَسَدًا لَّا يَأْكُلُونَ ٱلطَّعَامَ وَمَا كَانُوا۟ خَٰلِدِينَ
25:21.
یہ خالد کا ترجمہ ہے (دیکھئے کتاب لغت مفرداتِ راغب زیر لفظ خُلُود)
25:21.
Though disbelievers regarded all the Divine Messengers as ordinary mortals, yet the objection was invariably repeated to every one of them that like ordinary mortals 'he eats and drinks and walks about in the streets and is subject to all human needs and demands of the body' (25:8), and on the basis of this very plea they rejected him. An implied reference is made here to this inconsistent attitude of disbelievers. They do not want to understand this simple fact, the verse purports to say, that Prophets are raised as 'models' for men, and, how could they serve as models if they were not men like them and were not like them subject to the demands of the physical body? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
25:21.
Commentary:
Though disbelievers of all the Prophets believed them to be ordinary mortals, yet curiously enough the objection was invariably repeated to every Prophet that like ordinary mortals "he eats and drinks and walks about the streets and is subject to all human needs and demands of the body" (25:8). An implied reference is made in the present verse to this inconsistent attitude of disbelievers. It purports to say that disbelievers in the time of the Holy Prophet cannot, or do not wish to, understand this simple fact that Prophets are raised as 'models' for men, and how could they be models for them if they were not men like them and were not like them subject to the demands of the body but belonged to any other species of creation? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
b
25:21.
2
یہ خالد کا ترجمہ ہے (دیکھئے کتاب لغت مفرداتِ راغب زیر لفظ خُلُود)
a
25:21.
2350
Commentary:
Though disbelievers of all the Prophets believed them to be ordinary mortals, yet curiously enough the objection was invariably repeated to every Prophet that like ordinary mortals "he eats and drinks and walks about the streets and is subject to all human needs and demands of the body" (25:8). An implied reference is made in the present verse to this inconsistent attitude of disbelievers. It purports to say that disbelievers in the time of the Holy Prophet cannot, or do not wish to, understand this simple fact that Prophets are raised as 'models' for men, and how could they be models for them if they were not men like them and were not like them subject to the demands of the body but belonged to any other species of creation? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
a
25:21.
1873
Though disbelievers regarded all the Divine Messengers as ordinary mortals, yet the objection was invariably repeated to every one of them that like ordinary mortals 'he eats and drinks and walks about in the streets and is subject to all human needs and demands of the body' (25:8), and on the basis of this very plea they rejected him. An implied reference is made here to this inconsistent attitude of disbelievers. They do not want to understand this simple fact, the verse purports to say, that Prophets are raised as 'models' for men, and, how could they serve as models if they were not men like them and were not like them subject to the demands of the physical body? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
فَمَا زَالَت تِّلْكَ دَعْوَىٰهُمْ حَتَّىٰ جَعَلْنَٰهُمْ حَصِيدًا خَٰمِدِينَ
The verse gives a graphic description of the people upon whom descends Divine punishment. They are completely ruined, and all their ambitions and aspirations become extinguished. The very will to live dies in them and they despair of their future and lose all initiative and thus to all intents and purposes they become defunct and dead.
Important Words:
خامدین (reduced to ashes) is the plural of خامد which is active participle from خمد. They say خمدت النار i.e. the fire subsided. خمدت الـحمی means, the vehemence of the fever became allayed. خمد also means, he (a sick man) fainted or swooned; or he died. خامد means, silent; from whom no voice is heard; silent and dead or silent, having died, and become like extinguished ashes (Lane).
حصیدا (mown down). See 10:25.
Commentary:
The verse gives a graphic description of the people who are visited by the wrath of God. They are completely ruined. They lose all power and capacity for revival. The surest sign that the decline and downfall of a people has begun is that all their ambitions and aspirations become extinguished. The very will to live dies in them. They despair of their future and lose all initiative and thus to all intents and purposes become a dead people.
2356
Important Words:
خامدین (reduced to ashes) is the plural of خامد which is active participle from خمد. They say خمدت النار i.e. the fire subsided. خمدت الـحمی means, the vehemence of the fever became allayed. خمد also means, he (a sick man) fainted or swooned; or he died. خامد means, silent; from whom no voice is heard; silent and dead or silent, having died, and become like extinguished ashes (Lane).
حصیدا (mown down). See 10:25.
Commentary:
The verse gives a graphic description of the people who are visited by the wrath of God. They are completely ruined. They lose all power and capacity for revival. The surest sign that the decline and downfall of a people has begun is that all their ambitions and aspirations become extinguished. The very will to live dies in them. They despair of their future and lose all initiative and thus to all intents and purposes become a dead people.
1875
The verse gives a graphic description of the people upon whom descends Divine punishment. They are completely ruined, and all their ambitions and aspirations become extinguished. The very will to live dies in them and they despair of their future and lose all initiative and thus to all intents and purposes they become defunct and dead.
وَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَخْسَرِينَ
37:99.
37:99.
37:99.
c
37:99.
a
37:99.
a
37:99.
وَجَعَلْنَٰهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَآ إِلَيْهِمْ فِعْلَ ٱلْخَيْرَٰتِ وَإِقَامَ ٱلصَّلَوٰةِ وَإِيتَآءَ ٱلزَّكَوٰةِ ۖ وَكَانُوا۟ لَنَا عَٰبِدِينَ
2:125; 32:25.
2:125; 32:25.
2:125; 32:25.
Commentary:
God chose leaders of religious movements from among the progeny of Abraham in fulfilment of his prayer referred to in 2:125. A similar promise in regard to the raising of Divine Reformers in every age from among his followers was made to the Holy Prophet (Abu Dawud). This promise is also implicit in the famous prayer, i.e. Darud, viz. "O Lord bestow thy blessings upon Muhammad as Thou didst bestow Thy blessings upon Abraham." Divine Reformers continued to appear among the progeny of Abraham till, with the rejection of Jesus by the Jews, they were deprived of this boon for all times and prophethood was transferred to the House of Ishmael in fulfilment of the above-said prayer. Divine teachers are now raised from among the followers of the Holy Prophet in every century to regenerate Islam and they will continue to do so till the end of time. The fulfilment of the prayer implicit in Darud establishes the superiority of the Holy Prophetover Abraham because whereas Divine teachers ceased to appear among the progeny of Abraham after Jesus, they will continue to appear among his followers as long as this world lasts.
b
2:125; 32:25.
b
2:125; 32:25.
2406
Commentary:
God chose leaders of religious movements from among the progeny of Abraham in fulfilment of his prayer referred to in 2:125. A similar promise in regard to the raising of Divine Reformers in every age from among his followers was made to the Holy Prophet (Abu Dawud). This promise is also implicit in the famous prayer, i.e. Darud, viz. "O Lord bestow thy blessings upon Muhammad as Thou didst bestow Thy blessings upon Abraham." Divine Reformers continued to appear among the progeny of Abraham till, with the rejection of Jesus by the Jews, they were deprived of this boon for all times and prophethood was transferred to the House of Ishmael in fulfilment of the above-said prayer. Divine teachers are now raised from among the followers of the Holy Prophet in every century to regenerate Islam and they will continue to do so till the end of time. The fulfilment of the prayer implicit in Darud establishes the superiority of the Holy Prophetover Abraham because whereas Divine teachers ceased to appear among the progeny of Abraham after Jesus, they will continue to appear among his followers as long as this world lasts.
c
2:125; 32:25.
فَأَخَذَتْهُمُ ٱلصَّيْحَةُ بِٱلْحَقِّ فَجَعَلْنَٰهُمْ غُثَآءً ۚ فَبُعْدًا لِّلْقَوْمِ ٱلظَّٰلِمِينَ
7:92; 11:68.
’’مقدّر کردو‘‘ اس لئے نکالا گیا ہے کہ بُعْدًا کے آخر میں نصب آئی ہے اور اس سے پہلے کوئی عامل ہونا ضروری ہے۔
7:92; 11:68.
Ghutha’ means, the rubbish or particles of things or refuse and scum and rotten leaves with the scum borne upon the surface of a torrent. Ghutha’ un-Nas means, the low and the vile and the refuse of mankind (Lane).
Bu‘d means, perdition or death; curse or malediction, etc. (Lane).
7:92; 11:68.
Important Words:
الصیحة (punishment) means, a loud cry; punishment, castigation, chastisement; a hostile or predatory incursion by which a tribe is surprised (Lane & Aqrab). See also 11:68.
غثاء (rubbish) is derived from غثاء (ghatha). They say غثا الوادی i.e. the valley has in it abundance of rubbish. غثت النفس i.e. the stomach heaved, or became agitated with a tendency to vomit. غثاء means, the rubbish or particles of things or refuse and scum and rotten leaves with the scum borne upon the surface of a torrent. The Arabs say ماله غثاء و عمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is like motes that are seen in the rays of the sun and his labour is a thing that is unapparent. غثاء الناس means, the low and the vile and the refuse of mankind (Lane & Aqrab).
بعداً means, perdition or death; curse or malediction etc. The expression بعداله means, may he be cursed or may God alienate him from good (Lane & Aqrab). See also 11:45.
Commentary:
The verse points to a lesson to which history of religion generally and the Quran particularly draws attention, viz. that the opponents of God’s Prophets always meet with failure and destruction and believers whom they regard as the scum and dregs of humanity succeed in their mission and ultimately become the teachers and leaders of nations.
g
7:92; 11:68.
1
’’مقدّر کردو‘‘ اس لئے نکالا گیا ہے کہ بُعْدًا کے آخر میں نصب آئی ہے اور اس سے پہلے کوئی عامل ہونا ضروری ہے۔
a
7:92; 11:68.
2540
Important Words:
الصیحة (punishment) means, a loud cry; punishment, castigation, chastisement; a hostile or predatory incursion by which a tribe is surprised (Lane & Aqrab). See also 11:68.
غثاء (rubbish) is derived from غثاء (ghatha). They say غثا الوادی i.e. the valley has in it abundance of rubbish. غثت النفس i.e. the stomach heaved, or became agitated with a tendency to vomit. غثاء means, the rubbish or particles of things or refuse and scum and rotten leaves with the scum borne upon the surface of a torrent. The Arabs say ماله غثاء و عمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is like motes that are seen in the rays of the sun and his labour is a thing that is unapparent. غثاء الناس means, the low and the vile and the refuse of mankind (Lane & Aqrab).
بعداً means, perdition or death; curse or malediction etc. The expression بعداله means, may he be cursed or may God alienate him from good (Lane & Aqrab). See also 11:45.
Commentary:
The verse points to a lesson to which history of religion generally and the Quran particularly draws attention, viz. that the opponents of God’s Prophets always meet with failure and destruction and believers whom they regard as the scum and dregs of humanity succeed in their mission and ultimately become the teachers and leaders of nations.
f
7:92; 11:68.
1996
Ghutha’ means, the rubbish or particles of things or refuse and scum and rotten leaves with the scum borne upon the surface of a torrent. Ghutha’ un-Nas means, the low and the vile and the refuse of mankind (Lane).
1997
Bu‘d means, perdition or death; curse or malediction, etc. (Lane).
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَا ۖ كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ ۚ فَأَتْبَعْنَا بَعْضَهُم بَعْضًا وَجَعَلْنَٰهُمْ أَحَادِيثَ ۚ فَبُعْدًا لِّقَوْمٍ لَّا يُؤْمِنُونَ
2:88; 36:31.
یعنی دنیا میں ان کا نام و نشان باقی نہ رہا۔
2:88; 36:31.
Their destruction was so complete that generations coming after them talked of them as of a people who once lived on this earth, as no trace of their existence was left.
2:88; 36:31.
Important Words:
تتراً (one after another) is derived from وتر. They say وترہ i.e. he made it (a number) sole; or one and no more; he made it to be odd number. وتر الخبر means, he made the tidings to follow one part after another or to follow with a small space between every two portions thereof. تواتر means, it was consecutive, or was so with intervals or was so with interruption. وترة of the nose means the partition between the two nostrils. جاؤواتتری means, they came following one another; one after another. ثم أرسلنا رسلنا تتری means, then We sent Our Messengers one after another; or interruptedly; at intervals or making a long time to intervene between every two (Lane & Aqrab).
Commentary:
This verse like several others shows that after a Divine Law has been revealed God continues to raise other Messengers to support, explain and establish it. After the Law of Moses was revealed God sent other Messengers who followed the Mosaic Law and exhorted the Israelites to follow it.
It appears from the Bible that there had always lived among the Israelites a number of Prophets and Reformers who explained the Torah to the Israelites. Jesus was the last of these Prophets. He himself says, "Think not that I am come to destroy the Law, or the Prophets. I am not come to destroy but to fulfil. For verily I say unto you, till heaven and earth pass one jot or one tittle shall in no wise pass from the Law, till all be fulfilled" (Matt. 5:17, 18).
The words, "We made them mere tales," signify that when the opponents of the Prophets are destroyed their destruction is so complete that generations coming after them talk of them as people who once lived on this earth, because no trace of their existence or work remains behind.
c
2:88; 36:31.
1
یعنی دنیا میں ان کا نام و نشان باقی نہ رہا۔
d
2:88; 36:31.
2542
Important Words:
تتراً (one after another) is derived from وتر. They say وترہ i.e. he made it (a number) sole; or one and no more; he made it to be odd number. وتر الخبر means, he made the tidings to follow one part after another or to follow with a small space between every two portions thereof. تواتر means, it was consecutive, or was so with intervals or was so with interruption. وترة of the nose means the partition between the two nostrils. جاؤواتتری means, they came following one another; one after another. ثم أرسلنا رسلنا تتری means, then We sent Our Messengers one after another; or interruptedly; at intervals or making a long time to intervene between every two (Lane & Aqrab).
Commentary:
This verse like several others shows that after a Divine Law has been revealed God continues to raise other Messengers to support, explain and establish it. After the Law of Moses was revealed God sent other Messengers who followed the Mosaic Law and exhorted the Israelites to follow it.
It appears from the Bible that there had always lived among the Israelites a number of Prophets and Reformers who explained the Torah to the Israelites. Jesus was the last of these Prophets. He himself says, "Think not that I am come to destroy the Law, or the Prophets. I am not come to destroy but to fulfil. For verily I say unto you, till heaven and earth pass one jot or one tittle shall in no wise pass from the Law, till all be fulfilled" (Matt. 5:17, 18).
The words, "We made them mere tales," signify that when the opponents of the Prophets are destroyed their destruction is so complete that generations coming after them talk of them as people who once lived on this earth, because no trace of their existence or work remains behind.
c
2:88; 36:31.
1999
Their destruction was so complete that generations coming after them talked of them as of a people who once lived on this earth, as no trace of their existence was left.
وَقَوْمَ نُوحٍ لَّمَّا كَذَّبُوا۟ ٱلرُّسُلَ أَغْرَقْنَٰهُمْ وَجَعَلْنَٰهُمْ لِلنَّاسِ ءَايَةً ۖ وَأَعْتَدْنَا لِلظَّٰلِمِينَ عَذَابًا أَلِيمًا
18:30.
18:30.
18:30; 42:46.
a
18:30.
b
18:30; 42:46.
e
18:30.
وَجَعَلْنَٰهُمْ أَئِمَّةً يَدْعُونَ إِلَى ٱلنَّارِ ۖ وَيَوْمَ ٱلْقِيَٰمَةِ لَا يُنصَرُونَ
11:99.
11:99.
11:99.
a
11:99.
c
11:99.
b
11:99.
فَقَالُوا۟ رَبَّنَا بَٰعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوٓا۟ أَنفُسَهُمْ فَجَعَلْنَٰهُمْ أَحَادِيثَ وَمَزَّقْنَٰهُمْ كُلَّ مُمَزَّقٍ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
حضرت سلیمان علیہ السلام کے زمانہ میں فلسطین بلکہ ایک ملک اوپر سے لیکر تمام عرب کا ساحل بشمولیت یمن ان کے ماتحت تھا۔ پھر ان کی حکومت عدن سے ہوتی ہوئی خلیج فارس کے اوپر تک عرب ساحل پر جاتی تھی۔ مگر بعد میں تباہی آئی تو عرب آزاد ہو گیا۔ اور ملک میں طوائف الملوکی قائم ہو کر آبادیاں اجڑ گئیں اور سفر لمبے اور تکلیف دہ ہو گئے۔
یعنی ان کی تاریخ ایسی مٹی کہ ان کے واقعات لوگوں کو کہانی معلوم ہوتے تھے۔
The words put in the mouth of the Sabaeans, in fact, describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted and desolate. The words, 'place longer distances between the stages of our journeys,' signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe. The Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
Commentary:
The words shown as spoken by the people of Saba’ in the verse were not actually spoken by them but are used to describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted, and desolate. The words "place longer distances between the stages of our journey" signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe.
The expression "and so We made them by-words" means that the Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
1
حضرت سلیمان علیہ السلام کے زمانہ میں فلسطین بلکہ ایک ملک اوپر سے لیکر تمام عرب کا ساحل بشمولیت یمن ان کے ماتحت تھا۔ پھر ان کی حکومت عدن سے ہوتی ہوئی خلیج فارس کے اوپر تک عرب ساحل پر جاتی تھی۔ مگر بعد میں تباہی آئی تو عرب آزاد ہو گیا۔ اور ملک میں طوائف الملوکی قائم ہو کر آبادیاں اجڑ گئیں اور سفر لمبے اور تکلیف دہ ہو گئے۔
2
یعنی ان کی تاریخ ایسی مٹی کہ ان کے واقعات لوگوں کو کہانی معلوم ہوتے تھے۔
3146
Commentary:
The words shown as spoken by the people of Saba’ in the verse were not actually spoken by them but are used to describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted, and desolate. The words "place longer distances between the stages of our journey" signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe.
The expression "and so We made them by-words" means that the Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
2386
The words put in the mouth of the Sabaeans, in fact, describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted and desolate. The words, 'place longer distances between the stages of our journeys,' signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe. The Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
فَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَسْفَلِينَ
21:71.
کَیْدٌ کا لفظ جب خداتعالیٰ کے لئے آئے تو اس کے معنے محض تدبیر کے ہوتے ہیں۔ لیکن اگر انسان کے لئے ہو تو اس کے معنے چالاکی کے ہوتے ہیں۔
e
21:71.
2
کَیْدٌ کا لفظ جب خداتعالیٰ کے لئے آئے تو اس کے معنے محض تدبیر کے ہوتے ہیں۔ لیکن اگر انسان کے لئے ہو تو اس کے معنے چالاکی کے ہوتے ہیں۔
b
21:71.
3334
Commentary:
As the enemies of Abraham were frustrated in their plans against him, they had a deep feeling of humiliation.
d
21:71.
2496
As the enemies of Abraham were frustrated in their plans against him, they had a deep feeling of humiliation.
فَجَعَلْنَٰهُمْ سَلَفًا وَمَثَلًا لِّلْءَاخِرِينَ
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