مَدّ
Appears 7 times in Quran
Derived Words (8)
Words derived from the stem "مَدّ".
- He has helped you
- helped you
- and We shall greatly prolong
- long respite
- lengthens
- spread
- extended
- extended
- He has helped you
- helped you
- lengthens
- spread
- and We shall greatly prolong
- long respite
Occurrences in Quran
Found 7 verses containing "مَدّ".
وَہُوَ الَّذِیۡ مَدَّ الۡاَرۡضَ وَجَعَلَ فِیۡہَا رَوٰسِیَ وَاَنۡہٰرًا ۖ وَّمِنۡ کُلِّ الثَّمَرٰتِ جَعَلَ فِیۡہَا زَوۡجَیۡنِ اثۡنَیۡنِ ۖ یُغۡشِی الَّیۡلَ النَّہَارَ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ
15:20; 16:16; 21:32.
36:37; 51:50.
7:55; 39:6.
Though the present verse refers only to fruits, elsewhere the Qur’an speaks of God having made pairs––male and female––of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Qur’an was the first to propound. Scientists have begun to discover pairs even in inorganic matter. The verse draws attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of both Divine revelation and human reason.
15:20; 16:16; 21:32.
36:37; 51:50.
7:55; 39:6.
Commentary:
This verse points to the law of nature that heaven and earth work in unison and this harmonious co-operation of the celestial and terrestrial bodies is responsible for the successful working of the universe. For instance, when rain falls from heaven the earth brings forth its vegetation which is thus the common result of both heaven and earth. The same law works in the spiritual universe, for just as there is a heaven and an earth in the material world there is also a spiritual heaven and a spiritual earth. Rain and light come down from the spiritual heaven, and the spiritual earth becomes enligh-tened and revived into a new life. Just as good soil cannot fail to yield its treasures after the descent of rain, similarly, unsullied human nature cannot withhold its treasures after the descent of heavenly water which is Divinerevelation. God’s Prophets attract men as a magnet attracts iron. There was therefore, no cause for wonder if Islam spread quickly. The wonder would have been if it had not spread so fast, because then one would have been entitled to ask why the soil did not bring forth its verdure and herbage when rain had fallen at the proper time.
The verse refers to another important natural law, viz. God has made in the earth mountains which keep water stored up in the form of snow which, on melting, feeds rivers and springs. If the store of snow on the tops of mountains were exhausted, rivers and springs would be dried up and the land would lie dry and desolate. An analogous law operates in the spiritual world. In the spiritual realm certain individuals are like mountains and serve as reser-voirs, storing up the Word of God, while certain other individuals are like rivers and springs which water the world but cannot keep the water stored up. Prophets are the mountains of the spiritual world, while savants and ulema, learned in religious lore, are its rivers and springs, and the common people provide the soil which these rivers and springs, being themselves fed by the melted snow of the mountains, water and make fertile. Should these mountains disappear, there would be no springs and no rivers and the earth would dry up and be ruined.
Though the present verse refers only to fruits, elsewhere the Quran speaks of God having made pairs—male and female—of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Quran was the first to propound. It is true that even in pre-Islamic days the Arabs had discovered that the date trees were male and female, but they could go no further. It was the Quran that made known to the world the great truth that all fruit-trees, in fact, everything, had male and female. The people could not at first understand it. But now, after a lapse of 1350 years, scientific research has confirmed the Quranic announcement and scientists have begun to discover pairs even in inorganic matter.
The verse draws our attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of Divinerevelation and human reason. So it is impossible to have true knowledge of God independently of the revelation sent to the Holy Prophet. Similarly, human reason cannot fail to accept the Word of God revealed to the Holy Prophet if it is presented to it in a proper manner.
The words, He causes the night to cover the day, point to yet another fundamental law of nature that the night serves as a covering for the day, and by pointing to this law the Quran dispels the popular misconception that the light of the Quran could not spread amidst the prevailing im-penetrable veil of darkness. Just as the darkness of night is removed to give place to the light of the day, similarly, the present darkness of sin and iniquity will be followed by the spiritual light of truth and righteousness. Darkness, in fact, possesses no independent existence and a single ray of the sun dispels and dissipates it. The Sun of Islam will now dispel the darkness of unbelief and infidelity.
g
15:20; 16:16; 21:32.
h
36:37; 51:50.
i
7:55; 39:6.
a
15:20; 16:16; 21:32.
b
36:37; 51:50.
c
7:55; 39:6.
1615
Commentary:
This verse points to the law of nature that heaven and earth work in unison and this harmonious co-operation of the celestial and terrestrial bodies is responsible for the successful working of the universe. For instance, when rain falls from heaven the earth brings forth its vegetation which is thus the common result of both heaven and earth. The same law works in the spiritual universe, for just as there is a heaven and an earth in the material world there is also a spiritual heaven and a spiritual earth. Rain and light come down from the spiritual heaven, and the spiritual earth becomes enligh-tened and revived into a new life. Just as good soil cannot fail to yield its treasures after the descent of rain, similarly, unsullied human nature cannot withhold its treasures after the descent of heavenly water which is Divinerevelation. God’s Prophets attract men as a magnet attracts iron. There was therefore, no cause for wonder if Islam spread quickly. The wonder would have been if it had not spread so fast, because then one would have been entitled to ask why the soil did not bring forth its verdure and herbage when rain had fallen at the proper time.
The verse refers to another important natural law, viz. God has made in the earth mountains which keep water stored up in the form of snow which, on melting, feeds rivers and springs. If the store of snow on the tops of mountains were exhausted, rivers and springs would be dried up and the land would lie dry and desolate. An analogous law operates in the spiritual world. In the spiritual realm certain individuals are like mountains and serve as reser-voirs, storing up the Word of God, while certain other individuals are like rivers and springs which water the world but cannot keep the water stored up. Prophets are the mountains of the spiritual world, while savants and ulema, learned in religious lore, are its rivers and springs, and the common people provide the soil which these rivers and springs, being themselves fed by the melted snow of the mountains, water and make fertile. Should these mountains disappear, there would be no springs and no rivers and the earth would dry up and be ruined.
Though the present verse refers only to fruits, elsewhere the Quran speaks of God having made pairs—male and female—of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Quran was the first to propound. It is true that even in pre-Islamic days the Arabs had discovered that the date trees were male and female, but they could go no further. It was the Quran that made known to the world the great truth that all fruit-trees, in fact, everything, had male and female. The people could not at first understand it. But now, after a lapse of 1350 years, scientific research has confirmed the Quranic announcement and scientists have begun to discover pairs even in inorganic matter.
The verse draws our attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of Divinerevelation and human reason. So it is impossible to have true knowledge of God independently of the revelation sent to the Holy Prophet. Similarly, human reason cannot fail to accept the Word of God revealed to the Holy Prophet if it is presented to it in a proper manner.
The words, He causes the night to cover the day, point to yet another fundamental law of nature that the night serves as a covering for the day, and by pointing to this law the Quran dispels the popular misconception that the light of the Quran could not spread amidst the prevailing im-penetrable veil of darkness. Just as the darkness of night is removed to give place to the light of the day, similarly, the present darkness of sin and iniquity will be followed by the spiritual light of truth and righteousness. Darkness, in fact, possesses no independent existence and a single ray of the sun dispels and dissipates it. The Sun of Islam will now dispel the darkness of unbelief and infidelity.
b
15:20; 16:16; 21:32.
c
36:37; 51:50.
d
7:55; 39:6.
1421
Though the present verse refers only to fruits, elsewhere the Qur’an speaks of God having made pairs––male and female––of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Qur’an was the first to propound. Scientists have begun to discover pairs even in inorganic matter. The verse draws attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of both Divine revelation and human reason.
قُلۡ مَنۡ کَانَ فِی الضَّلٰلَۃِ فَلۡیَمۡدُدۡ لَہُ الرَّحۡمٰنُ مَدًّا ۚ حَتّٰۤی اِذَا رَاَوۡا مَا یُوۡعَدُوۡنَ اِمَّا الۡعَذَابَ وَاِمَّا السَّاعَۃَ فَسَیَعۡلَمُوۡنَ مَنۡ ہُوَ شَرٌّ مَّکَانًا وَّاَضۡعَفُ جُنۡدًا
72:25.
'Punishment' here may signify the intervening punishment which will overtake disbelievers in stages before their final destruction, and "final Hour" may signify their complete and final destruction.
72:25.
Commentary:
The verb فلیمدد while being in the imperative mood has been used in the indicative mood in order to impart more emphasis to the meaning. The verse means to say that God will give more and more respite to the wrongdoing people and will grant them increase in power and wealth and resources, so that when Divine punishment descends upon them, their destruction will look all the more impressive and awe-inspiring. العذاب (the punishment) here may signify the intervening punishment which will overtake Western nations in stages before their final destruction, and الساعة may mean their complete and final destruction. Thus the verse means to say that Divine punishment will descend upon the nations of the West in different forms and stages. At first their power will gradually weaken and decline by wars that will take place at short intervals and then a global war in which most deadly weapons will be used will destroy them fully and completely.
The words العذاب and الساعة having been used simultaneously in the verse show that the punishment which will overtake Western nations, if they did not accept truth and mend their ways, will at first be in the form of العذاب (intervening punishment) for some of them and الساعة (final destruction) for others till ultimately it will take the form of الساعة for all of them.
The verse points to an absolute certainty that the path of sin and iniquity leads to sure destruction. It also shows that when destruction will overtake Western nations, they will realize that the germs of their destruction had lain hidden in their very material power of which they were so proud and that the apparently weak condition of the Eastern nations possessed seeds of their growing strength and power.
a
72:25.
807
“惩罚” 在这里可以指不信道的人在他们最后毁灭以前各个阶段之间遭受到的惩罚, 而 “最后时刻” 可以指他们最后彻底的毁灭。
a
72:25.
2215
Commentary:
The verb فلیمدد while being in the imperative mood has been used in the indicative mood in order to impart more emphasis to the meaning. The verse means to say that God will give more and more respite to the wrongdoing people and will grant them increase in power and wealth and resources, so that when Divine punishment descends upon them, their destruction will look all the more impressive and awe-inspiring. العذاب (the punishment) here may signify the intervening punishment which will overtake Western nations in stages before their final destruction, and الساعة may mean their complete and final destruction. Thus the verse means to say that Divine punishment will descend upon the nations of the West in different forms and stages. At first their power will gradually weaken and decline by wars that will take place at short intervals and then a global war in which most deadly weapons will be used will destroy them fully and completely.
The words العذاب and الساعة having been used simultaneously in the verse show that the punishment which will overtake Western nations, if they did not accept truth and mend their ways, will at first be in the form of العذاب (intervening punishment) for some of them and الساعة (final destruction) for others till ultimately it will take the form of الساعة for all of them.
The verse points to an absolute certainty that the path of sin and iniquity leads to sure destruction. It also shows that when destruction will overtake Western nations, they will realize that the germs of their destruction had lain hidden in their very material power of which they were so proud and that the apparently weak condition of the Eastern nations possessed seeds of their growing strength and power.
c
72:25.
1795
'Punishment' here may signify the intervening punishment which will overtake disbelievers in stages before their final destruction, and "final Hour" may signify their complete and final destruction.
کَلَّا ۚ سَنَکۡتُبُ مَا یَقُوۡلُ وَنَمُدُّ لَہٗ مِنَ الۡعَذَابِ مَدًّا
فرماتا ہے ان کا یہ عقیدہ غلط ہے اگر مریں گے تو بھی سزا پائیں گے اور اگر اس دنیا میں زندہ رہیں گے تب بھی ان کے عذاب پانے کی خداتعالیٰ کوئی صورت نکال دے گا۔
The particle kalla (indeed not) signifies rejection, rebuke; and reprimanding a person for what he has said being untrue. It also signifies that what has been said before is wrong and what follows is right (Lane). The words, 'what he says,' refer to the proud talk in which the disbelievers indulge because of their great wealth, power, influence and children.
Important Words:
کلا (nay) is a particle and signifies, rejection; rebuke; and reprimanding a person for what he has said being untrue. It also signifies that what has been said before is wrong and what follows after is right (Lane).
Commentary:
The verse means to say that disbelievers take pride in their wealth and children but they should know that they will be deprived of all these things and their punishment will be prolonged as was their prosperity prolonged because it was the prolongation of their prosperity that made them proud and arrogant.
2
فرماتا ہے ان کا یہ عقیدہ غلط ہے اگر مریں گے تو بھی سزا پائیں گے اور اگر اس دنیا میں زندہ رہیں گے تب بھی ان کے عذاب پانے کی خداتعالیٰ کوئی صورت نکال دے گا۔
2219
Important Words:
کلا (nay) is a particle and signifies, rejection; rebuke; and reprimanding a person for what he has said being untrue. It also signifies that what has been said before is wrong and what follows after is right (Lane).
Commentary:
The verse means to say that disbelievers take pride in their wealth and children but they should know that they will be deprived of all these things and their punishment will be prolonged as was their prosperity prolonged because it was the prolongation of their prosperity that made them proud and arrogant.
1797
The particle kalla (indeed not) signifies rejection, rebuke; and reprimanding a person for what he has said being untrue. It also signifies that what has been said before is wrong and what follows is right (Lane). The words, 'what he says,' refer to the proud talk in which the disbelievers indulge because of their great wealth, power, influence and children.
اَلَمۡ تَرَ اِلٰی رَبِّکَ کَیۡفَ مَدَّ الظِّلَّ وَلَوۡ شَآءَ لَجَعَلَہٗ سَاکِنًا ثُمَّ جَعَلۡنَا الشَّمۡسَ عَلَیۡہِ دَلِیۡلًا
16:49.
یعنی جب معلوم کرنا ہو کہ سایہ کس طرف گیا ہے اور کتنا لمبا ہے تو سورج کو دیکھ کر معلوم کیا جا سکتا ہے۔ اگر سورج نیچے ہو تو سایہ بالمقابل اور لمبا ہوگا اور اگر سر پر ہوتو بہت چھوٹا اور عین درمیان میں۔
16:49.
The verse alludes in figurative language to the rise, progress and power of Islam and illustrates this tact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increase. The verse implies that God is at the back of Islam and therefore its shadow would continue to expand and extend till it would reach the ends of the earth, and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet.
The position of the sun determines the size of the shade.
16:49.
Important Words:
دلیلا (guide) is derived from دل. They say دل علیه i.e. he directed him or rightly directed him or guided him to it. دلیلtherefore, means, a director or a right director to that which is sought or desired; a guide; a thing by which one is rightly directed or guided i.e. an evidence, argument or a proof; a sign set up for the knowledge of a thing indicated (Lane & Aqrab).
Commentary:
While the preceding few verses referred to the prophetic mission of the Holy Prophet, the verse under comment speaks in figurative language of the rise, progress and power of Islam and illustrates this fact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increases. The present Surah was revealed at Mecca when Islam being yet in infancy, its very fate seemed to hang in the balance on account of the relentless persecution to which the weak and defenceless Muslims were subjected. In metaphorical language the verse seems to warn disbelievers that the weak state of Islam should not deceive them into thinking that they would succeed in exterminating it. God is at its back and therefore its shadow would continue to expand and extend till it would reach the ends of the earth and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet. For a fuller explanation of this verse see 16:49.
b
16:49.
3
یعنی جب معلوم کرنا ہو کہ سایہ کس طرف گیا ہے اور کتنا لمبا ہے تو سورج کو دیکھ کر معلوم کیا جا سکتا ہے۔ اگر سورج نیچے ہو تو سایہ بالمقابل اور لمبا ہوگا اور اگر سر پر ہوتو بہت چھوٹا اور عین درمیان میں۔
a
16:49.
2678
Important Words:
دلیلا (guide) is derived from دل. They say دل علیه i.e. he directed him or rightly directed him or guided him to it. دلیلtherefore, means, a director or a right director to that which is sought or desired; a guide; a thing by which one is rightly directed or guided i.e. an evidence, argument or a proof; a sign set up for the knowledge of a thing indicated (Lane & Aqrab).
Commentary:
While the preceding few verses referred to the prophetic mission of the Holy Prophet, the verse under comment speaks in figurative language of the rise, progress and power of Islam and illustrates this fact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increases. The present Surah was revealed at Mecca when Islam being yet in infancy, its very fate seemed to hang in the balance on account of the relentless persecution to which the weak and defenceless Muslims were subjected. In metaphorical language the verse seems to warn disbelievers that the weak state of Islam should not deceive them into thinking that they would succeed in exterminating it. God is at its back and therefore its shadow would continue to expand and extend till it would reach the ends of the earth and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet. For a fuller explanation of this verse see 16:49.
b
16:49.
2081
The verse alludes in figurative language to the rise, progress and power of Islam and illustrates this tact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increase. The verse implies that God is at the back of Islam and therefore its shadow would continue to expand and extend till it would reach the ends of the earth, and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet.
2082
The position of the sun determines the size of the shade.
وَاتَّقُوا الَّذِیۡۤ اَمَدَّکُمۡ بِمَا تَعۡلَمُوۡنَ
Commentary:
The Adites are told in the verse that God has bestowed on them material blessings and benefits, that they might know that He is the real Source of all power and that they should be on their guard against defying His commandments.
2775
Commentary:
The Adites are told in the verse that God has bestowed on them material blessings and benefits, that they might know that He is the real Source of all power and that they should be on their guard against defying His commandments.
اَمَدَّکُمۡ بِاَنۡعٰمٍ وَّبَنِیۡنَ
Commentary:
In this and the next verse reference has been made to the three main sources and signs of the material power and pomp of a people, viz. their great numbers, their cattle and animals, and their gardens and springs.
2776
Commentary:
In this and the next verse reference has been made to the three main sources and signs of the material power and pomp of a people, viz. their great numbers, their cattle and animals, and their gardens and springs.
فِیۡ عَمَدٍ مُّمَدَّدَۃٍۭ
“捆缚在长长的圆柱上” 指坏习惯、不良的风俗使不信者的人生不能符合行善的标准和价值。
یعنی جب عذاب الٰہی آئے گا تو اللہ تعالیٰ کا رحم چاہے گا کہ ان کو دوزخ سے باہر نکالے لیکن ان کے باپ دادوں کی روایات جس پر وہ چلتے تھے اور ان کی رسوم و عادات ان کو دوزخ میں رکھنے پر مصر ہوں گی۔ کیونکہ انہی کی وجہ سے انہوں نے ایسے عمل کیے جن کے باعث وہ دوزخ کے سخت عذاب کے مستحق بن گئے۔
The "outstretched columns" are bad habits, evil customs and usages which would not let disbelievers conform their lives to beneficent standards and values.
Commentary:
The verse may mean: (1) Disbelievers will be bound down to tall columns when the fire will burn them, i.e. they will be quite helpless and will find no escape or refuge from Divine punishment. (2) They will burn in a furnace of which the columns will be very tall. This again is a metaphor pointing to the severity of the punishment of Hell. The tall columns may also signify evil customs and usages of disbelievers. These bad customs and traditions will take the form of tall columns in the next life.
1788
“捆缚在长长的圆柱上” 指坏习惯、不良的风俗使不信者的人生不能符合行善的标准和价值。
2
یعنی جب عذاب الٰہی آئے گا تو اللہ تعالیٰ کا رحم چاہے گا کہ ان کو دوزخ سے باہر نکالے لیکن ان کے باپ دادوں کی روایات جس پر وہ چلتے تھے اور ان کی رسوم و عادات ان کو دوزخ میں رکھنے پر مصر ہوں گی۔ کیونکہ انہی کی وجہ سے انہوں نے ایسے عمل کیے جن کے باعث وہ دوزخ کے سخت عذاب کے مستحق بن گئے۔
4841
Commentary:
The verse may mean: (1) Disbelievers will be bound down to tall columns when the fire will burn them, i.e. they will be quite helpless and will find no escape or refuge from Divine punishment. (2) They will burn in a furnace of which the columns will be very tall. This again is a metaphor pointing to the severity of the punishment of Hell. The tall columns may also signify evil customs and usages of disbelievers. These bad customs and traditions will take the form of tall columns in the next life.
3435A
The "outstretched columns" are bad habits, evil customs and usages which would not let disbelievers conform their lives to beneficent standards and values.