كَيْد
Appears 25 times in Quran
📖 Lane's Lexicon
Classical definitions for root كيد
Derived Stems (70)
Derived Words (13)
Words derived from the lemma "كَيْد".
- his plan
- any stratagem
- your plan
- a plan
- a plot
- an evil design
- to do evil
- design
- the device
- design
- their crafty design
- their plan
- their guile
- a device of you women
- My plan
Occurrences in Quran
Found 25 verses containing "كَيْد".
إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا۟ بِهَا ۖ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْـًٔا ۗ إِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ
9:50.
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
9:50.
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
9:50.
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
d
9:50.
1
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
b
9:50.
405
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
a
9:50.
466
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
ٱلَّذِينَ ءَامَنُوا۟ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ وَٱلَّذِينَ كَفَرُوا۟ يُقَٰتِلُونَ فِى سَبِيلِ ٱلطَّٰغُوتِ فَقَٰتِلُوٓا۟ أَوْلِيَآءَ ٱلشَّيْطَٰنِ ۖ إِنَّ كَيْدَ ٱلشَّيْطَٰنِ كَانَ ضَعِيفًا
Important Words:
الطاغوت (the Evil One). See 2:257.
545A
Important Words:
الطاغوت (the Evil One). See 2:257.
وَأُمْلِى لَهُمْ ۚ إِنَّ كَيْدِى مَتِينٌ
3:179; 68:46.
3:179; 68:46.
3:179; 68:46.
Important Words:
متین (mighty) is derived from متن. They say متن الشیء i.e. the thing became strong, firm or hard. متین means, strong, stout, firm or hard; possessing any quality in a strong degree (Lane). متین is also one of the attributes of God, meaning, Strong and Mighty; He Whom fatigue or weariness touches not (Aqrab).
Commentary:
God’s delay in punishing disbelievers does not mean that He is weak; on the contrary, being All-Powerful and having them completely in His grasp, He is never in a hurry to punish. He punishes when in His infinite wisdom He thinks fit to do so.
f
3:179; 68:46.
a
3:179; 68:46.
1070
Important Words:
متین (mighty) is derived from متن. They say متن الشیء i.e. the thing became strong, firm or hard. متین means, strong, stout, firm or hard; possessing any quality in a strong degree (Lane). متین is also one of the attributes of God, meaning, Strong and Mighty; He Whom fatigue or weariness touches not (Aqrab).
Commentary:
God’s delay in punishing disbelievers does not mean that He is weak; on the contrary, being All-Powerful and having them completely in His grasp, He is never in a hurry to punish. He punishes when in His infinite wisdom He thinks fit to do so.
f
3:179; 68:46.
ذَٰلِكُمْ وَأَنَّ ٱللَّهَ مُوهِنُ كَيْدِ ٱلْكَٰفِرِينَ
قَالَ يَٰبُنَىَّ لَا تَقْصُصْ رُءْيَاكَ عَلَىٰٓ إِخْوَتِكَ فَيَكِيدُوا۟ لَكَ كَيْدًا ۖ إِنَّ ٱلشَّيْطَٰنَ لِلْإِنسَٰنِ عَدُوٌّ مُّبِينٌ
2:169; 18:51; 35:7.
2:169; 18:51; 35:7.
2:169; 18:51; 35:7.
Important Words
رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).
Commentary:
Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.
The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.
The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.
f
2:169; 18:51; 35:7.
a
2:169; 18:51; 35:7.
1510
Important Words
رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).
Commentary:
Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.
The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.
The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.
a
2:169; 18:51; 35:7.
فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُۥ مِن كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌ
The pronoun 'he' stands for the master of the house and not for the man who bore witness.
In his endeavour to screen his wife so far as possible Potiphar seems to accuse the whole fair sex of cunning and guile.
Commentary:
The pronoun "he" in the clause, when he saw his shirt, stands for the master of the house and not for the man who bore witness.
The words, Your device is indeed mighty, will thus be taken to have been spoken by Joseph’s master, and the pronoun "your" refers to "women" generally. In his endeavour to screen his wife as far as possible, he appears to accuse the whole of the fair sex of cunning and guile. But cunning is no characteristic of women; only those women who are oppressed and tyrannized over and whose rights are trampled upon generally develop a tendency to conspiring and adopting wily and cunning ways to avenge themselves on their oppressors. Moreover, the words of a man spoken casually cannot be regarded as an established truth and must be treated with reserve.
1532
Commentary:
The pronoun "he" in the clause, when he saw his shirt, stands for the master of the house and not for the man who bore witness.
The words, Your device is indeed mighty, will thus be taken to have been spoken by Joseph’s master, and the pronoun "your" refers to "women" generally. In his endeavour to screen his wife as far as possible, he appears to accuse the whole of the fair sex of cunning and guile. But cunning is no characteristic of women; only those women who are oppressed and tyrannized over and whose rights are trampled upon generally develop a tendency to conspiring and adopting wily and cunning ways to avenge themselves on their oppressors. Moreover, the words of a man spoken casually cannot be regarded as an established truth and must be treated with reserve.
1376
The pronoun 'he' stands for the master of the house and not for the man who bore witness.
1377
In his endeavour to screen his wife so far as possible Potiphar seems to accuse the whole fair sex of cunning and guile.
قَالَ رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ ٱلْجَٰهِلِينَ
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
2
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
1537
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
فَٱسْتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
Commentary:
God on the one hand made the women despair of Joseph and on the other strengthened his heart. This is how Joseph’s prayer was accepted.
1538
Commentary:
God on the one hand made the women despair of Joseph and on the other strengthened his heart. This is how Joseph’s prayer was accepted.
وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ ۖ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّٰتِى قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ
12:32.
12:32.
Realizing that Joseph was no ordinary person the King wanted to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be two- fold: First, that the King might know that he was innocent so that on no future occasion his mind might be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment. Secondly, that Potiphar, his benefactor, might not remain under the impression that Joseph had proved faithless to him.
12:32.
Commentary:
When the King saw that the wise men of his court had failed to interpret his dream and that Joseph had not only interpreted it rightly but had also suggested a remedy for the impending affliction, and when he learnt from his butler that Joseph’s previous interpretation of two dreams had also turned out to be true, he realized that Joseph was no ordinary man and desired to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be twofold: firstly, that the King might know that he was innocent so that on no future occasion might his mind be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment; secondly, that Potiphar, his benefactor, might not remain under the impression that he had proved faithless to him.
The Holy Prophet is reported to have once said that if he had remained in prison for so long a time as Joseph did and, like Joseph, had received the orders of his release, he would at once have left the prison (Bukhari & Muslim). This readiness of the Holy Prophet to leave the prison in contrast to the hesitancy of Joseph to do so shows the former to be spiritually superior to the latter. It is true that the vindication of one’s honour is an act of virtue, but to welcome the opportunity for discharging one’s duties as a Prophet of God, as the Holy Prophet’s reported readiness implied, leaving one’s honour to take care of itself, is certainly an act of much higher spiritual eminence.
The words, how fare the women who cut their hands, spoken by Joseph show that the incident of the cutting by the women of their hands did actually take place; otherwise Joseph could not have referred to it in these words. Either the women, while absorbed in conversation, had inadvertently cut their hands, or they might have declared that, by bringing a false accusation against Joseph, they had cut their own hands i.e. had landed themselves in a false position. If these words had only expressed the women’s state of mind and nothing actual had happened, Joseph could not have referred to "the cutting of the hands."
a
12:32.
a
12:32.
1554
Commentary:
When the King saw that the wise men of his court had failed to interpret his dream and that Joseph had not only interpreted it rightly but had also suggested a remedy for the impending affliction, and when he learnt from his butler that Joseph’s previous interpretation of two dreams had also turned out to be true, he realized that Joseph was no ordinary man and desired to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be twofold: firstly, that the King might know that he was innocent so that on no future occasion might his mind be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment; secondly, that Potiphar, his benefactor, might not remain under the impression that he had proved faithless to him.
The Holy Prophet is reported to have once said that if he had remained in prison for so long a time as Joseph did and, like Joseph, had received the orders of his release, he would at once have left the prison (Bukhari & Muslim). This readiness of the Holy Prophet to leave the prison in contrast to the hesitancy of Joseph to do so shows the former to be spiritually superior to the latter. It is true that the vindication of one’s honour is an act of virtue, but to welcome the opportunity for discharging one’s duties as a Prophet of God, as the Holy Prophet’s reported readiness implied, leaving one’s honour to take care of itself, is certainly an act of much higher spiritual eminence.
The words, how fare the women who cut their hands, spoken by Joseph show that the incident of the cutting by the women of their hands did actually take place; otherwise Joseph could not have referred to it in these words. Either the women, while absorbed in conversation, had inadvertently cut their hands, or they might have declared that, by bringing a false accusation against Joseph, they had cut their own hands i.e. had landed themselves in a false position. If these words had only expressed the women’s state of mind and nothing actual had happened, Joseph could not have referred to "the cutting of the hands."
a
12:32.
1387
Realizing that Joseph was no ordinary person the King wanted to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be two- fold: First, that the King might know that he was innocent so that on no future occasion his mind might be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment. Secondly, that Potiphar, his benefactor, might not remain under the impression that Joseph had proved faithless to him.
ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ
Commentary:
The words of this and the following verses were uttered by Joseph and not by the seducing woman as supposed by some commentators. The pronoun "him" in the clause لم اخنه (I was not unfaithful to him) refers to Potiphar. The verse shows Joseph as stating the object for which he had caused this enquiry to be held, which was to clear himself of the possible charge that he had behaved faithlessly towards his master, Potiphar.
The words "the unfaithful" here refer to those who had plotted against Joseph. As Joseph was a Prophet of God, the plotters against him could not succeed, and hence God caused their plot to be exposed and defeated.
1556
Commentary:
The words of this and the following verses were uttered by Joseph and not by the seducing woman as supposed by some commentators. The pronoun "him" in the clause لم اخنه (I was not unfaithful to him) refers to Potiphar. The verse shows Joseph as stating the object for which he had caused this enquiry to be held, which was to clear himself of the possible charge that he had behaved faithlessly towards his master, Potiphar.
The words "the unfaithful" here refer to those who had plotted against Joseph. As Joseph was a Prophet of God, the plotters against him could not succeed, and hence God caused their plot to be exposed and defeated.