یَلۡ
Appears 31 times in Quran
Derived Words (28)
Words derived from the stem "یَلۡ".
- will pick him up
- look back
- They will one day meet
- find fault
- he hangs out his tongue
- and amuse themselves
- and play
- and cause them confusion
- whom Allah curses
- and play
- and so curse them
- engaged in play
- make sport
- play about
- sportingly indulge
- to amuse themselves
- have not yet joined
Occurrences in Quran
Found 31 verses containing "یَلۡ".
اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلۡنَا مِنَ الۡبَیِّنٰتِ وَالۡہُدٰی مِنۡۢ بَعۡدِ مَا بَیَّنّٰہُ لِلنَّاسِ فِی الۡکِتٰبِ ۙ اُولٰٓئِکَ یَلۡعَنُہُمُ اللّٰہُ وَیَلۡعَنُہُمُ اللّٰعِنُوۡنَ
2:175.
2:175.
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
2:175.
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
a
2:175.
a
2:175.
166
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
b
2:175.
186
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
فَرِحِیۡنَ بِمَاۤ اٰتٰٮہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ وَیَسۡتَبۡشِرُوۡنَ بِالَّذِیۡنَ لَمۡ یَلۡحَقُوۡا بِہِمۡ مِّنۡ خَلۡفِہِمۡ اَلَّا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
2:63; 6:49; 7:50; 46:14.
2:63; 6:49; 7:50; 46:14.
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
2:63; 6:49; 7:50; 46:14.
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
c
2:63; 6:49; 7:50; 46:14.
a
2:63; 6:49; 7:50; 46:14.
453
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
d
2:63; 6:49; 7:50; 46:14.
528
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
وَلَوۡ جَعَلۡنٰہُ مَلَکًا لَّجَعَلۡنٰہُ رَجُلًا وَّلَلَبَسۡنَا عَلَیۡہِمۡ مَّا یَلۡبِسُوۡنَ
The verse exposes the folly of the disbelievers’ demand that an angel should have come to guide them.
Commentary:
Another possible form of the appearance of an angel is that he be sent to this world as a Messenger. But this could not improve things; for in that case, to make his mission to mankind worth anything, he should appear in the form of a man; but if he were to appear to them in the form of a man, then the people would entertain the same doubts about
his heavenly mission as they were now doing about that of the Holy Prophet.
757
Commentary:
Another possible form of the appearance of an angel is that he be sent to this world as a Messenger. But this could not improve things; for in that case, to make his mission to mankind worth anything, he should appear in the form of a man; but if he were to appear to them in the form of a man, then the people would entertain the same doubts about
his heavenly mission as they were now doing about that of the Holy Prophet.
827
The verse exposes the folly of the disbelievers’ demand that an angel should have come to guide them.
قُلۡ ہُوَ الۡقَادِرُ عَلٰۤی اَنۡ یَّبۡعَثَ عَلَیۡکُمۡ عَذَابًا مِّنۡ فَوۡقِکُمۡ اَوۡ مِنۡ تَحۡتِ اَرۡجُلِکُمۡ اَوۡ یَلۡبِسَکُمۡ شِیَعًا وَّیُذِیۡقَ بَعۡضَکُمۡ بَاۡسَ بَعۡضٍ ۗ اُنۡظُرۡ کَیۡفَ نُصَرِّفُ الۡاٰیٰتِ لَعَلَّہُمۡ یَفۡقَہُوۡنَ
“从上边惩罚” 意指: 饥馑、地震、洪水、飓风、有权的人压迫弱小的人, 精神痛苦以及其他等等; “从下边惩罚” 意指: 疾病、瘟疫、受统制民族的叛乱以及其他等等。然后, 有倾轧、不团结、不和而有时以内战结束。这在 “互相为害” 这些字暗示出来了。
"Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another.
Commentary:
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men.
429
“从上边惩罚” 意指: 饥馑、地震、洪水、飓风、有权的人压迫弱小的人, 精神痛苦以及其他等等; “从下边惩罚” 意指: 疾病、瘟疫、受统制民族的叛乱以及其他等等。然后, 有倾轧、不团结、不和而有时以内战结束。这在 “互相为害” 这些字暗示出来了。
811
Commentary:
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men.
859
"Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another.
اَلَّذِیۡنَ اٰمَنُوۡا وَلَمۡ یَلۡبِسُوۡۤا اِیۡمٰنَہُمۡ بِظُلۡمٍ اُولٰٓئِکَ لَہُمُ الۡاَمۡنُ وَہُمۡ مُّہۡتَدُوۡنَ
19:43
31:14.
31:14.
b
19:43
a
31:14.
b
31:14.
وَمَا قَدَرُوا اللّٰہَ حَقَّ قَدۡرِہٖۤ اِذۡ قَالُوۡا مَاۤ اَنۡزَلَ اللّٰہُ عَلٰی بَشَرٍ مِّنۡ شَیۡءٍ ۗ قُلۡ مَنۡ اَنۡزَلَ الۡکِتٰبَ الَّذِیۡ جَآءَ بِہٖ مُوۡسٰی نُوۡرًا وَّہُدًی لِّلنَّاسِ ۖ تَجۡعَلُوۡنَہٗ قَرَاطِیۡسَ تُبۡدُوۡنَہَا وَتُخۡفُوۡنَ کَثِیۡرًا ۖ وَّعُلِّمۡتُمۡ مَّا لَمۡ تَعۡلَمُوۡۤا اَنۡتُمۡ وَلَاۤ اٰبَآؤُکُمۡ ۖ قُلِ اللّٰہُ ۖ ثُمَّ ذَرۡہُمۡ فِیۡ خَوۡضِہِمۡ یَلۡعَبُوۡنَ
22:75; 39:68.
36:16; 67:10.
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
22:75; 39:68.
36:16; 67:10.
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
a
22:75; 39:68.
b
36:16; 67:10.
834
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
873
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
874
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
وَکَذٰلِکَ زَیَّنَ لِکَثِیۡرٍ مِّنَ الۡمُشۡرِکِیۡنَ قَتۡلَ اَوۡلٰدِہِمۡ شُرَکَآؤُہُمۡ لِیُرۡدُوۡہُمۡ وَلِیَلۡبِسُوۡا عَلَیۡہِمۡ دِیۡنَہُمۡ ۖ وَلَوۡ شَآءَ اللّٰہُ مَا فَعَلُوۡہُ ۖ فَذَرۡہُمۡ وَمَا یَفۡتَرُوۡنَ
The "associate-gods" here referred to are divines, soothsayers and astrologers, etc.
The reference is to the most atrocious practice among some Arab tribes of slaying or burying alive their female children or offering them as sacrifice at the altar of their deities to avert natural calamities. Or it may be to their superstitious vow that if they had a certain number of children they would offer one of them as sacrifice.
Commentary:
The "associate-gods" here referred to are divines, soothsayers and others. The "killing of children" happened in three ways: (1) some of the Arabs killed their female children and preserved the male ones; (2) some took the vow that if they had a certain number of children, whether male or female, one of them would be slaughtered in the name of God or in the name of one of their deities; and (3) sometimes they sacrificed their children to avert a calamity.
The word کثیر (many) in the expression, to many of the idolaters, shows that all Arabs did not indulge in this practice, nor even most of them, but only a considerable number. But, whatever the number, the practice provides one more instance of how men go astray when they begin to make laws for themselves with the sole aid of reason.
The particle ل (that) in لیـردوھم (that they may ruin them) is here used to express عاقبة (the result) and not the cause or motive. Thus, the sentence would mean that the result of the action of the associate-gods was that men who followed them were spiritually ruined. When a man goes so far as even to sacrifice his son in obedience to another person’s bidding, then he is entirely under the latter’s control, and is thus completely ruined in respect of religion.
877
Commentary:
The "associate-gods" here referred to are divines, soothsayers and others. The "killing of children" happened in three ways: (1) some of the Arabs killed their female children and preserved the male ones; (2) some took the vow that if they had a certain number of children, whether male or female, one of them would be slaughtered in the name of God or in the name of one of their deities; and (3) sometimes they sacrificed their children to avert a calamity.
The word کثیر (many) in the expression, to many of the idolaters, shows that all Arabs did not indulge in this practice, nor even most of them, but only a considerable number. But, whatever the number, the practice provides one more instance of how men go astray when they begin to make laws for themselves with the sole aid of reason.
The particle ل (that) in لیـردوھم (that they may ruin them) is here used to express عاقبة (the result) and not the cause or motive. Thus, the sentence would mean that the result of the action of the associate-gods was that men who followed them were spiritually ruined. When a man goes so far as even to sacrifice his son in obedience to another person’s bidding, then he is entirely under the latter’s control, and is thus completely ruined in respect of religion.
915
The "associate-gods" here referred to are divines, soothsayers and astrologers, etc.
916
The reference is to the most atrocious practice among some Arab tribes of slaying or burying alive their female children or offering them as sacrifice at the altar of their deities to avert natural calamities. Or it may be to their superstitious vow that if they had a certain number of children they would offer one of them as sacrifice.
اَوَاَمِنَ اَہۡلُ الۡقُرٰۤی اَنۡ یَّاۡتِیَہُمۡ بَاۡسُنَا ضُحًی وَّہُمۡ یَلۡعَبُوۡنَ
7:5.
ہندوستان میں دوپہر کے وقت بازاروں اور برآمدوں میں لوگ چوسر کھیلتے ہیں معلوم ہوتا ہے چونکہ یہ قوم بھی تاجر تھی۔ ان میں بھی ایسا ہی کوئی رواج تھا۔
7:5.
The words "these towns" refer to Mecca and its sister towns of Hijaz. The meaning is "Do not the people of Mecca, etc. take a lesson from the fate of ‘Ad, Thamud, the people of Lot and from that of the people of Shu‘aib?
7:5.
Commentary:
Whereas the preceding verse mentioned the time of night and sleep, the present one refers to the time of forenoon and play—both times of extreme negligence and forgetfulness.
b
7:5.
2
ہندوستان میں دوپہر کے وقت بازاروں اور برآمدوں میں لوگ چوسر کھیلتے ہیں معلوم ہوتا ہے چونکہ یہ قوم بھی تاجر تھی۔ ان میں بھی ایسا ہی کوئی رواج تھا۔
a
7:5.
995
Commentary:
Whereas the preceding verse mentioned the time of night and sleep, the present one refers to the time of forenoon and play—both times of extreme negligence and forgetfulness.
b
7:5.
1016
The words "these towns" refer to Mecca and its sister towns of Hijaz. The meaning is "Do not the people of Mecca, etc. take a lesson from the fate of ‘Ad, Thamud, the people of Lot and from that of the people of Shu‘aib?
وَلَوۡ شِئۡنَا لَرَفَعۡنٰہُ بِہَا وَلٰکِنَّہٗۤ اَخۡلَدَ اِلَی الۡاَرۡضِ وَاتَّبَعَ ہَوٰٮہُ ۚ فَمَثَلُہٗ کَمَثَلِ الۡکَلۡبِ اِنۡ تَحۡمِلۡ عَلَیۡہِ یَلۡہَثۡ اَوۡ تَتۡرُکۡہُ یَلۡہَث ۚ ذّٰلِکَ مَثَلُ الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۚ فَاقۡصُصِ الۡقَصَصَ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
Material things, specially love of money.
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
1064
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1073
Material things, specially love of money.
1074
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
فَاَعۡقَبَہُمۡ نِفَاقًا فِیۡ قُلُوۡبِہِمۡ اِلٰی یَوۡمِ یَلۡقَوۡنَہٗ بِمَاۤ اَخۡلَفُوا اللّٰہَ مَا وَعَدُوۡہُ وَبِمَا کَانُوۡا یَکۡذِبُوۡنَ
یعنی اللہ تعالیٰ نے۔
Commentary:
The verse points to the great truth that sometimes one sin follows another as a natural consequence thereof. Hypocrisy took the place of faith in the hearts of those who did not keep the promise they had made with God. See also the preceding two verses.
1
یعنی اللہ تعالیٰ نے۔
1230
Commentary:
The verse points to the great truth that sometimes one sin follows another as a natural consequence thereof. Hypocrisy took the place of faith in the hearts of those who did not keep the promise they had made with God. See also the preceding two verses.