قُعُوۡد
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "قُعُوۡد".
Occurrences in Quran
Found 4 verses containing "قُعُوۡد".
اَلَّذِیۡنَ یَذۡکُرُوۡنَ اللّٰہَ قِیٰمًا وَّقُعُوۡدًا وَّعَلٰی جُنُوۡبِہِمۡ وَیَتَفَکَّرُوۡنَ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ رَبَّنَا مَا خَلَقۡتَ ہٰذَا بٰطِلًا سُبۡحٰنَکَ فَقِنَا عَذَابَ النَّارِ
4:104; 10:13; 39:10; 62:11.
38:28.
如果没有明确的目的, 前节经文所提及的宏大体系当然不能存在。由于创造整个宇宙是为人效劳, 所以人本身的创造就必须具有宏大的目的。当人在思考创造宇宙这一自然现象含有精神方面的意思以及支配这种自然现象的完美的秩序时, 他深为创造者的智慧所感动, 并从内心深处惊叹: “我们的养主啊！你没有徒劳无益地创造了天地。”
38:28.
4:104; 10:13; 39:10; 62:11.
The grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The whole universe having been created to serve man, the creation of man himself must have a great purpose. When man ponders over the spiritual implication of the physical phenomenon of the creation of the universe and the consummate order that pervades it, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this universe in vain.
4:104; 10:13; 39:10; 62:11.
38:28.
Important Words:
باطلا (in vain) is derived from بطل meaning, it was or became false or vain, or void or futile or devoid of virtue or of no account. They say ذھب دمه باطلا meaning his blood went for nothing, i.e. went unretaliated. بطل فی حدیثه means, he jested or was not serious in his discourse. باطل therefore, means: false, spurious, vain, useless, void and of no account (Lane).
Commentary:
Such a grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The phenomenon of day and night referred to in the preceding verse affords an illustration of how this purpose is served. With the rising of the sun the whole world is illuminated, and men begin to work. Then night falls and the light of the sun is hidden from our view and men go to sleep, but even then some heavenly bodies are busy doing their allotted task. Thus both during day and night heavenly bodies perform their appointed functions and loyally serve man. The whole universe having been created to serve man, the creation of man must also have a great purpose. Of men, some are bright in themselves like the sun, and there are others who possess no intrinsic light of their own but borrow it from others. Such men as place themselves in right relation to the Sun of the spiritual realm become enlightened, while those that keep away from it are left in the dark.
When man ponders over the spiritual implication of the physical phenomenon of the creation of heavens and earth, the alteration of day, and night and the consummate order that pervades the universe, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this in vain. Then apprehension takes hold of him lest he should become deprived of the light of the spiritual Sun and he cries out: Save us from the punishment of Fire, which is nothing but being overtaken by spiritual darkness and moral degradation.
e
4:104; 10:13; 39:10; 62:11.
f
38:28.
301
如果没有明确的目的, 前节经文所提及的宏大体系当然不能存在。由于创造整个宇宙是为人效劳, 所以人本身的创造就必须具有宏大的目的。当人在思考创造宇宙这一自然现象含有精神方面的意思以及支配这种自然现象的完美的秩序时, 他深为创造者的智慧所感动, 并从内心深处惊叹: “我们的养主啊！你没有徒劳无益地创造了天地。”
c
4:104; 10:13; 39:10; 62:11.
d
38:28.
474
Important Words:
باطلا (in vain) is derived from بطل meaning, it was or became false or vain, or void or futile or devoid of virtue or of no account. They say ذھب دمه باطلا meaning his blood went for nothing, i.e. went unretaliated. بطل فی حدیثه means, he jested or was not serious in his discourse. باطل therefore, means: false, spurious, vain, useless, void and of no account (Lane).
Commentary:
Such a grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The phenomenon of day and night referred to in the preceding verse affords an illustration of how this purpose is served. With the rising of the sun the whole world is illuminated, and men begin to work. Then night falls and the light of the sun is hidden from our view and men go to sleep, but even then some heavenly bodies are busy doing their allotted task. Thus both during day and night heavenly bodies perform their appointed functions and loyally serve man. The whole universe having been created to serve man, the creation of man must also have a great purpose. Of men, some are bright in themselves like the sun, and there are others who possess no intrinsic light of their own but borrow it from others. Such men as place themselves in right relation to the Sun of the spiritual realm become enlightened, while those that keep away from it are left in the dark.
When man ponders over the spiritual implication of the physical phenomenon of the creation of heavens and earth, the alteration of day, and night and the consummate order that pervades the universe, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this in vain. Then apprehension takes hold of him lest he should become deprived of the light of the spiritual Sun and he cries out: Save us from the punishment of Fire, which is nothing but being overtaken by spiritual darkness and moral degradation.
a
38:28.
d
4:104; 10:13; 39:10; 62:11.
547
The grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The whole universe having been created to serve man, the creation of man himself must have a great purpose. When man ponders over the spiritual implication of the physical phenomenon of the creation of the universe and the consummate order that pervades it, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this universe in vain.
فَاِذَا قَضَیۡتُمُ الصَّلٰوۃَ فَاذۡکُرُوا اللّٰہَ قِیٰمًا وَّقُعُوۡدًا وَّعَلٰی جُنُوۡبِکُمۡ ۚ فَاِذَا اطۡمَاۡنَنۡتُمۡ فَاَقِیۡمُوا الصَّلٰوۃَ ۚ اِنَّ الصَّلٰوۃَ کَانَتۡ عَلَی الۡمُؤۡمِنِیۡنَ کِتٰبًا مَّوۡقُوۡتًا
یعنی جنگ اور خطرہ کی حالت کی طرح جلدی جلدی نہیں۔
3:192.
2:240.
As in the midst of a battle formal Prayers are either said in haste, or performed in the form of one Rak‘at, Muslims are enjoined in this verse, that in order to make up the deficiency, they should remember God and pray to Him in an informal manner after the obligatory service is over. This is to compensate for the shortening of Prayer.
3:192.
2:240.
Commentary:
As in the midst of a battle, formal Prayers are either said in haste, or performed in the form of one Rak‘at only. Muslims are enjoined in this verse, with a view to making up the deficiency, to continue remembering God and praying to Him in an informal manner after the obligatory service is over. This was to compensate, on the one hand, for the shortening of Prayer and, on the other, to serve as a means of drawing the special aid and help of God in a time of great danger.
The expression, And when you are secure (from danger), then observe Prayer (in the prescribed form), very clearly brings out the difference between the words صلوا or اقضوا الصلوة (pray or offer Prayer) and the words اقیموا الصلوة (observe Prayer). The latter expression signifies observing Prayer attentively with all its necessary conditions. The verse thus clearly shows that Islam does not look upon the hasty performance of Prayer as coming under the injunction, اقیموا الصلوة (observe Prayer). See also 2:4.
a
3:192.
b
2:240.
1
یعنی جنگ اور خطرہ کی حالت کی طرح جلدی جلدی نہیں۔
a
3:192.
b
2:240.
572
Commentary:
As in the midst of a battle, formal Prayers are either said in haste, or performed in the form of one Rak‘at only. Muslims are enjoined in this verse, with a view to making up the deficiency, to continue remembering God and praying to Him in an informal manner after the obligatory service is over. This was to compensate, on the one hand, for the shortening of Prayer and, on the other, to serve as a means of drawing the special aid and help of God in a time of great danger.
The expression, And when you are secure (from danger), then observe Prayer (in the prescribed form), very clearly brings out the difference between the words صلوا or اقضوا الصلوة (pray or offer Prayer) and the words اقیموا الصلوة (observe Prayer). The latter expression signifies observing Prayer attentively with all its necessary conditions. The verse thus clearly shows that Islam does not look upon the hasty performance of Prayer as coming under the injunction, اقیموا الصلوة (observe Prayer). See also 2:4.
a
3:192.
b
2:240.
662
As in the midst of a battle formal Prayers are either said in haste, or performed in the form of one Rak‘at, Muslims are enjoined in this verse, that in order to make up the deficiency, they should remember God and pray to Him in an informal manner after the obligatory service is over. This is to compensate for the shortening of Prayer.
فَاِنۡ رَّجَعَکَ اللّٰہُ اِلٰی طَآئِفَۃٍ مِّنۡہُمۡ فَاسۡتَـٔۡذَنُوۡکَ لِلۡخُرُوۡجِ فَقُل لَّنۡ تَخۡرُجُوۡا مَعِیَ اَبَدًا وَّلَنۡ تُقٰتِلُوۡا مَعِیَ عَدُوًّا ۖ اِنَّکُمۡ رَضِیۡتُمۡ بِالۡقُعُوۡدِ اَوَّلَ مَرَّۃٍ فَاقۡعُدُوۡا مَعَ الۡخٰلِفِیۡنَ
Commentary:
The verse was probably revealed when the Holy Prophet was away from Medina during his expedition to Tabuk. But if, as some commentators think, it was revealed after his return to Medina, it would be taken to allude to what the hypocrites previously used to say regarding the said expedition. They thought that he would never return from the expedition alive. So the Quran, in this verse reminds them of what they used to say about the Holy Prophet, and of his safe return, contrary to their expectation.
The particle ان (if), it should be noted, does not always express doubt but is often used as simply a conditional particle. Moreover, it is sometimes used not from the point of view of the speaker, but from that of the person addressed. The word is here used by God and it is obvious that God had no doubt as to the safe return of the Prophet. So it must be taken to express the state of mind of the hypocrites.
1235
Commentary:
The verse was probably revealed when the Holy Prophet was away from Medina during his expedition to Tabuk. But if, as some commentators think, it was revealed after his return to Medina, it would be taken to allude to what the hypocrites previously used to say regarding the said expedition. They thought that he would never return from the expedition alive. So the Quran, in this verse reminds them of what they used to say about the Holy Prophet, and of his safe return, contrary to their expectation.
The particle ان (if), it should be noted, does not always express doubt but is often used as simply a conditional particle. Moreover, it is sometimes used not from the point of view of the speaker, but from that of the person addressed. The word is here used by God and it is obvious that God had no doubt as to the safe return of the Prophet. So it must be taken to express the state of mind of the hypocrites.
اِذۡ ہُمۡ عَلَیۡہَا قُعُوۡدٌ
第5-9节经文提到了那些真理的敌人, 他们在整个时代引燃起迫害走正道的信者的火焰, 并继续不断地煽风点火。在第11节经中有关于他们的结局的预言。
یعنی سچائی کے دشمن اس آگ کے پاس رہتے ہیں تا کہ ذرا وہ کم ہو تو اس میں وہ اور ایندھن ڈال دیں۔
In vv. 5-9 mention is made of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
Commentary:
These verses (vv. 5-8) show that all the forces of darkness will combine to oppose and persecute the Promised Messiah and his righteous followers, and that the persecution will be severe and continuous. In fact, in these verses a description is given of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
1657
第5-9节经文提到了那些真理的敌人, 他们在整个时代引燃起迫害走正道的信者的火焰, 并继续不断地煽风点火。在第11节经中有关于他们的结局的预言。
6
یعنی سچائی کے دشمن اس آگ کے پاس رہتے ہیں تا کہ ذرا وہ کم ہو تو اس میں وہ اور ایندھن ڈال دیں۔
4661
Commentary:
These verses (vv. 5-8) show that all the forces of darkness will combine to oppose and persecute the Promised Messiah and his righteous followers, and that the persecution will be severe and continuous. In fact, in these verses a description is given of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
3311
In vv. 5-9 mention is made of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.