ROOT ا ل و
35 verses • 3 derived words
📖 Lane's Lexicon
Classical definitions for root الو
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 35 verses containing words derived from "A l w".
أَوَعَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ ۚ وَٱذْكُرُوٓا۟ إِذْ جَعَلَكُمْ خُلَفَآءَ مِنۢ بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِى ٱلْخَلْقِ بَصْۜطَةً ۖ فَٱذْكُرُوٓا۟ ءَالَآءَ ٱللَّهِ لَعَلَّكُمْ تُفْلِحُونَ
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
The Adites were a very prosperous and powerful people.
The words also mean that He increased your posterity.
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
f
7:64; 10:3; 38:5; 50:3.
g
6:166; 7:75, 130; 10:15.
504
阿德人过去是非常繁荣强盛的民族。
1
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
a
7:64; 10:3; 38:5; 50:3.
b
6:166; 7:75, 130; 10:15.
968
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
e
7:64; 10:3; 38:5; 50:3.
f
6:166; 7:75, 130; 10:15.
997
The Adites were a very prosperous and powerful people.
997A
The words also mean that He increased your posterity.
وَٱذْكُرُوٓا۟ إِذْ جَعَلَكُمْ خُلَفَآءَ مِنۢ بَعْدِ عَادٍ وَبَوَّأَكُمْ فِى ٱلْأَرْضِ تَتَّخِذُونَ مِن سُهُولِهَا قُصُورًا وَتَنْحِتُونَ ٱلْجِبَالَ بُيُوتًا ۖ فَٱذْكُرُوٓا۟ ءَالَآءَ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ
عَثَا۔ یَعْثٰی کے معنے بھی فساد کرنے کے ہوتے ہیں اور عربی کا قاعدہ ہے کہ جب اسی لفظ کو جس کا فعل آیا ہو دہرایا جائے تو ایسا تاکید کے لئے ہوتا ہے۔ پس چونکہ لَا تَعْثَوْ کے معنے بھی تھے ’’فساد مت کرو‘‘ اور اس کے بعد مُفْسِدِیْنَ کا لفظ تاکید کے لئے بڑھایا گیا ہے۔ اس آیت کے معنے ہوئے ’’جان بوجھ کر فساد مت کرو‘‘ یعنی اگر یہ کام بے جانے ہوتا تب بھی بُرا ہوتا۔ مگر تم کو تو خدا کے رسول نے متنبہ کر دیا تھا۔ پھر بھی تم باز نہیں آتے۔ اس لئے سزا کے مستحق ہو۔
6:166; 7:70, 130; 10:15.
15:83; 26:150.
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into dwellings, allude to their summer resorts in the hills. The tribe of Thamud were a cultured people––industrious, wealthy and resourceful. Judged by the standards of their time, they led a luxurious and comfortable life, going up to the hills in the hot season and spending their winter in the plains.
6:166; 7:70,130; 10:15.
15:83; 26:150.
Important Words:
بواکم (assigned you an abode). بوا is derived from باء which means, he returned. بواہ منزلا means, he lodged him in an abode. بوأله منزلا means, he prepared for him an abode and assigned or gave him a place therein (Lane).
Commentary:
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into houses, allude to their summer residences in the hills. The tribe of Thamud were a cultured people—industrious, wealthy and resourceful. Judged by the standards of that time, they led a luxurious and comfortable life, going up the hills in the hot season and spending their winters in the plains.
b
6:166; 7:70, 130; 10:15.
c
15:83; 26:150.
1
عَثَا۔ یَعْثٰی کے معنے بھی فساد کرنے کے ہوتے ہیں اور عربی کا قاعدہ ہے کہ جب اسی لفظ کو جس کا فعل آیا ہو دہرایا جائے تو ایسا تاکید کے لئے ہوتا ہے۔ پس چونکہ لَا تَعْثَوْ کے معنے بھی تھے ’’فساد مت کرو‘‘ اور اس کے بعد مُفْسِدِیْنَ کا لفظ تاکید کے لئے بڑھایا گیا ہے۔ اس آیت کے معنے ہوئے ’’جان بوجھ کر فساد مت کرو‘‘ یعنی اگر یہ کام بے جانے ہوتا تب بھی بُرا ہوتا۔ مگر تم کو تو خدا کے رسول نے متنبہ کر دیا تھا۔ پھر بھی تم باز نہیں آتے۔ اس لئے سزا کے مستحق ہو۔
a
6:166; 7:70,130; 10:15.
b
15:83; 26:150.
973
Important Words:
بواکم (assigned you an abode). بوا is derived from باء which means, he returned. بواہ منزلا means, he lodged him in an abode. بوأله منزلا means, he prepared for him an abode and assigned or gave him a place therein (Lane).
Commentary:
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into houses, allude to their summer residences in the hills. The tribe of Thamud were a cultured people—industrious, wealthy and resourceful. Judged by the standards of that time, they led a luxurious and comfortable life, going up the hills in the hot season and spending their winters in the plains.
b
6:166; 7:70, 130; 10:15.
c
15:83; 26:150.
1002
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into dwellings, allude to their summer resorts in the hills. The tribe of Thamud were a cultured people––industrious, wealthy and resourceful. Judged by the standards of their time, they led a luxurious and comfortable life, going up to the hills in the hot season and spending their winter in the plains.
وَلَا يَأْتَلِ أُو۟لُوا۟ ٱلْفَضْلِ مِنكُمْ وَٱلسَّعَةِ أَن يُؤْتُوٓا۟ أُو۟لِى ٱلْقُرْبَىٰ وَٱلْمَسَٰكِينَ وَٱلْمُهَٰجِرِينَ فِى سَبِيلِ ٱللَّهِ ۖ وَلْيَعْفُوا۟ وَلْيَصْفَحُوٓا۟ ۗ أَلَا تُحِبُّونَ أَن يَغْفِرَ ٱللَّهُ لَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2605
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2037
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ
After having seen so many and so clear and invincible arguments and Signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos mixed with irony, how long will they continue to deny Truth and wander in the wilderness of disbelief?
Important Words:
After seeing so many and so clear and invincible arguments and signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos, mixed with irony, how long will they continue to deny truth and wander in the wilderness of disbelief?
4000
Important Words:
After seeing so many and so clear and invincible arguments and signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos, mixed with irony, how long will they continue to deny truth and wander in the wilderness of disbelief?
2893
After having seen so many and so clear and invincible arguments and Signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos mixed with irony, how long will they continue to deny Truth and wander in the wilderness of disbelief?
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
The dual form in Tukadhdhiban may have been used for the two classes of jinn and men referred to in v.34, or it may signify two classes of men, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white and the coloured races. Or, the dual form may have been used to impart emphasis in order to denote the dignity of the commandment embodied in the various verses. Such dual form is generally used in the Arabic language. See also 50:25. The Holy Prophet is reported to have said that when this verse is recited the believers present should respond by uttering the words 'None of Thy favours, Our Lord, do we deny and for Thee is all praise' (Kathir).
Important Words:
آلاء (favours) is the plural of إلو (ilwun) or ألو (alwun) and إلی (ilyun) or ألی (alyun), etc., which all mean, benefit, benefaction, favour, boon or blessing; might or power; attribute or good quality. An Arab poet says:
ھم الملوک و أبناء الملوک لھم
فضل علی الناس فی الا لاء و النعم
i.e. they are kings and the sons of kings; they possess superiority over people on account of their might (or attributes) and gifts (Lane & Aqrab).
Commentary:
The dual form in تکذبان may have been used for the two classes of jinn and men referred to in v.34 below, or it may signify two classes of men only, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white or coloured races. Or it may have been used to impart emphasis to denote the dignity of the commandment embodied in the sentence. Such dual form is generally used in the Arabic language. See also 50:25.
The Holy Prophet is reported to have said that when the verse فبأی آٓلاء ربکما تکذبان is recited the believers present should respond by the expression: اللھم ولا بشیء من آلا ئک نکذب فلک الحمد i.e. "none of Thy favours, Our Lord, do we deny and for Thee is all praise." (Ibn Kathir).
4055
Important Words:
آلاء (favours) is the plural of إلو (ilwun) or ألو (alwun) and إلی (ilyun) or ألی (alyun), etc., which all mean, benefit, benefaction, favour, boon or blessing; might or power; attribute or good quality. An Arab poet says:
ھم الملوک و أبناء الملوک لھم
فضل علی الناس فی الا لاء و النعم
i.e. they are kings and the sons of kings; they possess superiority over people on account of their might (or attributes) and gifts (Lane & Aqrab).
Commentary:
The dual form in تکذبان may have been used for the two classes of jinn and men referred to in v.34 below, or it may signify two classes of men only, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white or coloured races. Or it may have been used to impart emphasis to denote the dignity of the commandment embodied in the sentence. Such dual form is generally used in the Arabic language. See also 50:25.
The Holy Prophet is reported to have said that when the verse فبأی آٓلاء ربکما تکذبان is recited the believers present should respond by the expression: اللھم ولا بشیء من آلا ئک نکذب فلک الحمد i.e. "none of Thy favours, Our Lord, do we deny and for Thee is all praise." (Ibn Kathir).
2923
The dual form in Tukadhdhiban may have been used for the two classes of jinn and men referred to in v.34, or it may signify two classes of men, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white and the coloured races. Or, the dual form may have been used to impart emphasis in order to denote the dignity of the commandment embodied in the various verses. Such dual form is generally used in the Arabic language. See also 50:25. The Holy Prophet is reported to have said that when this verse is recited the believers present should respond by uttering the words 'None of Thy favours, Our Lord, do we deny and for Thee is all praise' (Kathir).
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
Commentary:
The verse constitutes a befitting sequel to the description of the great boons and blessings bestowed upon mankind by God as mentioned in the foregoing verses.
4063
Commentary:
The verse constitutes a befitting sequel to the description of the great boons and blessings bestowed upon mankind by God as mentioned in the foregoing verses.