ROOT خ ش ع
15 verses • 11 derived words
📖 Lane's Lexicon
Classical definitions for root خشع
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 15 verses containing words derived from "k h s h E".
وَاسۡتَعِیۡنُوۡا بِالصَّبۡرِ وَالصَّلٰوۃِ ۚ وَاِنَّہَا لَکَبِیۡرَۃٌ اِلَّا عَلَی الۡخٰشِعِیۡنَ
2:154; 7:129.
4:143; 9:54.
Sabr means, to adhere steadily to what reason and law command and to restrain oneself from what reason and law forbid and from manifesting grief, agitation and impatience (Mufradat).
This verse along with the one that follows may be taken to be addressed either to the Jews or to the Muslims. In the former case, it constitutes a continuation of the address to the Israelites, meaning that they should not be hasty in rejecting the Holy Prophet but should try to find out the truth with patience and prayer. As taken to be addressed to Muslims it gives them a message of hope and encouragement. If they acted with patience and prayer, they need have no fear.
2:154; 7:129.
4:143; 9:54.
Important Words:
صبر (patience) means: (1) to steadily adhere to what reason and law command; (2) to restrain oneself from what reason and law forbid; and (3) to restrain oneself from manifesting grief, agitation and impatience, the word being the contrary of جزعi.e. manifestation of grief and agitation (Mufradat).
خاشعین (the humble) is the plural of خاشع which is derived from خشع which means, he became lowly, humble or submissive; he exercised restraint over himself; he confided in God only, throwing himself completely at His mercy (Aqrab, Mufradat & Lisan). The verse that follows explains what God here means by the word خاشعین.
Commentary:
This verse along with the one that follows may be taken to be addressed either to the Jews or to the Muslims. In the former case, it constitutes a continuation of the address to the Israelites, meaning that the Israelites should not be hasty in rejecting the Holy Prophet but should seek to find out the truth with patience and prayer. The verse, however, ends with an expression of the fear that, as seeking to find out the truth in the aforesaid manner is difficult, the Jews perhaps will not resort to the method which only the humble adopt. Or it may be taken to be addressed to Muslims. When the Quran recounted so many hostile activities of Jews against Muslims, it was natural that the weak-minded people among the latter should begin to entertain fear of the Jews. So, as necessitated by the psychological effect of the verses on the listeners, the Quran here turns to the Muslims and gives them a message of hope and encouragement. If Muslims acted with صبر and الصلوة (patience and prayer), they need have no fear. In other words, if they abstain from evils, and practise virtue and be steadfast and observe patience and constantly pray to God for help, He will certainly send them His help, and they will conquer all opposition.
The pronoun in the words, this indeed is hard except for the humble in spirit, refers either to الصلوة or to استعانة derived from the word استعینواmeaning, that the act of seeking God’s help through صبر and الصلوة is not an easy affair. It requires not only a righteous spirit but also one of complete restraint and trust.
b
2:154; 7:129.
c
4:143; 9:54.
a
2:154; 7:129.
b
4:143; 9:54.
52
Important Words:
صبر (patience) means: (1) to steadily adhere to what reason and law command; (2) to restrain oneself from what reason and law forbid; and (3) to restrain oneself from manifesting grief, agitation and impatience, the word being the contrary of جزعi.e. manifestation of grief and agitation (Mufradat).
خاشعین (the humble) is the plural of خاشع which is derived from خشع which means, he became lowly, humble or submissive; he exercised restraint over himself; he confided in God only, throwing himself completely at His mercy (Aqrab, Mufradat & Lisan). The verse that follows explains what God here means by the word خاشعین.
Commentary:
This verse along with the one that follows may be taken to be addressed either to the Jews or to the Muslims. In the former case, it constitutes a continuation of the address to the Israelites, meaning that the Israelites should not be hasty in rejecting the Holy Prophet but should seek to find out the truth with patience and prayer. The verse, however, ends with an expression of the fear that, as seeking to find out the truth in the aforesaid manner is difficult, the Jews perhaps will not resort to the method which only the humble adopt. Or it may be taken to be addressed to Muslims. When the Quran recounted so many hostile activities of Jews against Muslims, it was natural that the weak-minded people among the latter should begin to entertain fear of the Jews. So, as necessitated by the psychological effect of the verses on the listeners, the Quran here turns to the Muslims and gives them a message of hope and encouragement. If Muslims acted with صبر and الصلوة (patience and prayer), they need have no fear. In other words, if they abstain from evils, and practise virtue and be steadfast and observe patience and constantly pray to God for help, He will certainly send them His help, and they will conquer all opposition.
The pronoun in the words, this indeed is hard except for the humble in spirit, refers either to الصلوة or to استعانة derived from the word استعینواmeaning, that the act of seeking God’s help through صبر and الصلوة is not an easy affair. It requires not only a righteous spirit but also one of complete restraint and trust.
f
2:154; 7:129.
g
4:143; 9:54.
82
Sabr means, to adhere steadily to what reason and law command and to restrain oneself from what reason and law forbid and from manifesting grief, agitation and impatience (Mufradat).
83
This verse along with the one that follows may be taken to be addressed either to the Jews or to the Muslims. In the former case, it constitutes a continuation of the address to the Israelites, meaning that they should not be hasty in rejecting the Holy Prophet but should try to find out the truth with patience and prayer. As taken to be addressed to Muslims it gives them a message of hope and encouragement. If they acted with patience and prayer, they need have no fear.
وَاِنَّ مِنۡ اَہۡلِ الۡکِتٰبِ لَمَنۡ یُّؤۡمِنُ بِاللّٰہِ وَمَاۤ اُنۡزِلَ اِلَیۡکُمۡ وَمَاۤ اُنۡزِلَ اِلَیۡہِمۡ خٰشِعِیۡنَ لِلّٰہِ لَا یَشۡتَرُوۡنَ بِاٰیٰتِ اللّٰہِ ثَمَنًا قَلِیۡلًا ۗ اُولٰٓئِکَ لَہُمۡ اَجۡرُہُمۡ عِنۡدَ رَبِّہِمۡ ۗ اِنَّ اللّٰہَ سَرِیۡعُ الۡحِسَابِ
یعنی دین کے بدلہ میں دنیا کے حقیر اموال قبول نہیں کرتے۔
3:111.
The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards
3:111.
57:29.
Commentary:
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.
c
3:111.
305
“安拉的清算确是神速的” 这一句用于不信教的人时, 意思是: 安拉的清算和惩处是神速的; 但用于信者时, 其意思则是: 安拉的清算和赏赐是神速的。
1
یعنی دین کے بدلہ میں دنیا کے حقیر اموال قبول نہیں کرتے۔
a
3:111.
b
57:29.
481
Commentary:
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.
a
3:111.
553
The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards
وَیَخِرُّوۡنَ لِلۡاَذۡقَانِ یَبۡکُوۡنَ وَیَزِیۡدُہُمۡ خُشُوۡعًا ۩
The verse expresses a Muslim’s state of mind when in the posture of prostration the realization of the greatness of God and of his own weakness humbles his spirit. The believers are required to prostrate themselves after reciting those verses in which the command to fall down in prostration is contained. The Holy Prophet used to prostrate himself after having recited any of those verses.
Commentary:
The verse expresses a Muslim’s state of mind when in the posture of prostration the realization of the greatness of God and his own weakness renders him extremely humble.
2038
Commentary:
The verse expresses a Muslim’s state of mind when in the posture of prostration the realization of the greatness of God and his own weakness renders him extremely humble.
1660
The verse expresses a Muslim’s state of mind when in the posture of prostration the realization of the greatness of God and of his own weakness humbles his spirit. The believers are required to prostrate themselves after reciting those verses in which the command to fall down in prostration is contained. The Holy Prophet used to prostrate himself after having recited any of those verses.
یَوۡمَئِذٍ یَّتَّبِعُوۡنَ الدَّاعِیَ لَا عِوَجَ لَہٗ ۖ وَخَشَعَتِ الۡاَصۡوَاتُ لِلرَّحۡمٰنِ فَلَا تَسۡمَعُ اِلَّا ہَمۡسًا
یعنی جب دوسری قوموں پر تباہی آنی شروع ہوگی اور پہاڑ جیسی مضبوط قومیں تباہ ہو کر زمین سے لگ جائیں گی۔ تب لوگ اس نبی کو ماننے لگ جائیں گے جس کی تعلیم میں کوئی کجی نہ ہوگی۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم‘ جیسا کہ قرآن کریم میں قرآنی تعلیم کی باربار یہی تعریف آتی ہے۔
یعنی ڈر کے مارے آوازیں دب جائیں گی۔
The Holy Prophet.
Important Words:
ھمساً (subdued sound) is derived from ھمس (hamasa). They say ھمس الصوت i.e. he whispered in a subdued tone. ھمس الطعامmeans, he chewed the food while his mouth was shut. ھمس الی بحدیثه means, he narrated to me his story in a low voice. ھمس بالقدم means, he walked stealthily. الھمس means, low or subdued voice; or subdued sound of footsteps. أخذا ھمساً means, I seized him with a terrible seizure (Aqrab).
Commentary:
الداعی (the Caller) may refer to the Holy Prophet or his representative or Khalifah. The verse also alludes to the decline and ultimate destruction of the material power of the West and to the rise and ascendancy of Islam through a great Muslim Caller i.e. the Promised Messiah.
1
یعنی جب دوسری قوموں پر تباہی آنی شروع ہوگی اور پہاڑ جیسی مضبوط قومیں تباہ ہو کر زمین سے لگ جائیں گی۔ تب لوگ اس نبی کو ماننے لگ جائیں گے جس کی تعلیم میں کوئی کجی نہ ہوگی۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم‘ جیسا کہ قرآن کریم میں قرآنی تعلیم کی باربار یہی تعریف آتی ہے۔
2
یعنی ڈر کے مارے آوازیں دب جائیں گی۔
2318
Important Words:
ھمساً (subdued sound) is derived from ھمس (hamasa). They say ھمس الصوت i.e. he whispered in a subdued tone. ھمس الطعامmeans, he chewed the food while his mouth was shut. ھمس الی بحدیثه means, he narrated to me his story in a low voice. ھمس بالقدم means, he walked stealthily. الھمس means, low or subdued voice; or subdued sound of footsteps. أخذا ھمساً means, I seized him with a terrible seizure (Aqrab).
Commentary:
الداعی (the Caller) may refer to the Holy Prophet or his representative or Khalifah. The verse also alludes to the decline and ultimate destruction of the material power of the West and to the rise and ascendancy of Islam through a great Muslim Caller i.e. the Promised Messiah.
1853
The Holy Prophet.
فَاسۡتَجَبۡنَا لَہٗ وَوَہَبۡنَا لَہٗ یَحۡیٰی وَاَصۡلَحۡنَا لَہٗ زَوۡجَہٗۤ ۚ اِنَّہُمۡ کَانُوۡا یُسٰرِعُوۡنَ فِی الۡخَیۡرٰتِ وَیَدۡعُوۡنَنَا رَغَبًا وَّرَہَبًا ۖ وَّکَانُوۡا لَنَا خٰشِعِیۡنَ
32:17.
32:17.
32:17.
Commentary:
The verse shows that from a spiritual point of view Zachariah’s family was an ideal one.
h
32:17.
b
32:17.
2417
Commentary:
The verse shows that from a spiritual point of view Zachariah’s family was an ideal one.
a
32:17.
اِنَّ الۡمُسۡلِمِیۡنَ وَالۡمُسۡلِمٰتِ وَالۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ وَالۡقٰنِتِیۡنَ وَالۡقٰنِتٰتِ وَالصّٰدِقِیۡنَ وَالصّٰدِقٰتِ وَالصّٰبِرِیۡنَ وَالصّٰبِرٰتِ وَالۡخٰشِعِیۡنَ وَالۡخٰشِعٰتِ وَالۡمُتَصَدِّقِیۡنَ وَالۡمُتَصَدِّقٰتِ وَالصّٰٓئِمِیۡنَ وَالصّٰٓئِمٰتِ وَالۡحٰفِظِیۡنَ فُرُوۡجَہُمۡ وَالۡحٰفِظٰتِ وَالذّٰکِرِیۡنَ اللّٰہَ کَثِیۡرًا وَّالذّٰکِرٰتِ اَعَدَّ اللّٰہُ لَہُمۡ مَّغۡفِرَۃً وَّاَجۡرًا عَظِیۡمًا
9:112.
This verse embodies a most effective repudiation of the charge that Islam accords a lower status to women. According to the Qur’an women stand on the same level with men, and they can attain to all those spiritual heights to which men can attain and enjoy all those political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has mistakenly, or perhaps deliberately, been misunderstood by hostile critics of Islam as implying a lower status for women.
9:112.
Commentary:
This verse embodies a most effective repudiation of the charge that Christian missionaries and publicists are in the habit of levelling at Islam, viz. that it accords a lower status to women. The Quran has repeatedly said that Muslim women stand on the same level with Muslim men, and that they can attain to all those spiritual heights to which men can attain. Besides, Islam confers on women all the political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has been mistakenly, or perhaps deliberately, misunderstood by hostile critics of Islam as implying a lower status for women.
The ten outstanding attributes of Muslim men and women mentioned in this verse have been appropriately described in an ascending order.
The first stage of the spiritual development of a believer is that of اسلام which in this verse has been used in the sense of intellectual acceptance of truth. The next stage is that of ایمان which implies the giving of peace and safety to others and testifying to the Divinely-revealed Teaching. At the stage of اسلام a Muslim accepts truth because reason and common sense demand of him this acceptance, while at the stage of ایمان he combines emotions and feelings with reason, and becomes intellectually and emotionally a true believer. The third stage of spiritual development is that of قنوت which signifies total obedience to God’s commandments. At this stage the spiritual wayfarer finds himself irresistibly attracted towards his Creator, and his submission to Divine commandments proceeds from his love for the Supreme Being. The next stage in the spiritual journey is reached when a believer becomes صادق which means that he identifies himself completely with truth, and faces trials and temptations with complete equanimity. His faith becomes pure and free from all dross of hypocrisy and love of worldly things. The fifth stage is that of صبر; when identification with truth becomes a permanent feature of a believer’s character. The stage of خشوع is a still higher stage in spiritual progress. It indicates an attitude of humility which the believer develops after he has gained complete victory over trials and tribulations consequent upon the growing consciousness of his own weakness and that of the perfection and completeness of the Divine Being. The next stage is that of متصدق. At this stage the believer becomes conscious that he is not to live for himself alone but should share God-given blessings with other fellow beings. At the stage of صائم which is the next high spiritual stage the believer learns to sacrifice his own legitimate needs and comforts for the benefit of others and at the ninth stage of حافظین فروجھم he scrupulously guards all the avenues through which sin can find access to his mind. At the tenth stage i.e. الذا کرین الله, which is the last stage and which forms the climax of spiritual growth and development, the believer is so completely engrossed in God as to have become lost in His remembrance.
b
9:112.
1034
本节经文极有力地驳斥了那种伊斯兰教给妇女以较低地位的指控。按照 «古兰经» 启示, 女子与男子处于同等地位而她们可以达到男子可达到的所有那些神圣高度和享有男子所享有的那些政治和社会权利。只是她们的活动范围有所不同, 她们的职责有所不同。正是这种男子和女子的职责不同, 以致受到对伊斯兰教怀有敌意的评论者错误地, 甚至蓄意地曲解为给妇女以较低的地位。
a
9:112.
3102
Commentary:
This verse embodies a most effective repudiation of the charge that Christian missionaries and publicists are in the habit of levelling at Islam, viz. that it accords a lower status to women. The Quran has repeatedly said that Muslim women stand on the same level with Muslim men, and that they can attain to all those spiritual heights to which men can attain. Besides, Islam confers on women all the political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has been mistakenly, or perhaps deliberately, misunderstood by hostile critics of Islam as implying a lower status for women.
The ten outstanding attributes of Muslim men and women mentioned in this verse have been appropriately described in an ascending order.
The first stage of the spiritual development of a believer is that of اسلام which in this verse has been used in the sense of intellectual acceptance of truth. The next stage is that of ایمان which implies the giving of peace and safety to others and testifying to the Divinely-revealed Teaching. At the stage of اسلام a Muslim accepts truth because reason and common sense demand of him this acceptance, while at the stage of ایمان he combines emotions and feelings with reason, and becomes intellectually and emotionally a true believer. The third stage of spiritual development is that of قنوت which signifies total obedience to God’s commandments. At this stage the spiritual wayfarer finds himself irresistibly attracted towards his Creator, and his submission to Divine commandments proceeds from his love for the Supreme Being. The next stage in the spiritual journey is reached when a believer becomes صادق which means that he identifies himself completely with truth, and faces trials and temptations with complete equanimity. His faith becomes pure and free from all dross of hypocrisy and love of worldly things. The fifth stage is that of صبر; when identification with truth becomes a permanent feature of a believer’s character. The stage of خشوع is a still higher stage in spiritual progress. It indicates an attitude of humility which the believer develops after he has gained complete victory over trials and tribulations consequent upon the growing consciousness of his own weakness and that of the perfection and completeness of the Divine Being. The next stage is that of متصدق. At this stage the believer becomes conscious that he is not to live for himself alone but should share God-given blessings with other fellow beings. At the stage of صائم which is the next high spiritual stage the believer learns to sacrifice his own legitimate needs and comforts for the benefit of others and at the ninth stage of حافظین فروجھم he scrupulously guards all the avenues through which sin can find access to his mind. At the tenth stage i.e. الذا کرین الله, which is the last stage and which forms the climax of spiritual growth and development, the believer is so completely engrossed in God as to have become lost in His remembrance.
a
9:112.
2355
This verse embodies a most effective repudiation of the charge that Islam accords a lower status to women. According to the Qur’an women stand on the same level with men, and they can attain to all those spiritual heights to which men can attain and enjoy all those political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has mistakenly, or perhaps deliberately, been misunderstood by hostile critics of Islam as implying a lower status for women.
وَمِنۡ اٰیٰتِہٖۤ اَنَّکَ تَرَی الۡاَرۡضَ خٰشِعَۃً فَاِذَاۤ اَنۡزَلۡنَا عَلَیۡہَا الۡمَآءَ اہۡتَزَّتۡ وَرَبَتۡ ۚ اِنَّ الَّذِیۡۤ اَحۡیَاہَا لَمُحۡیِ الۡمَوۡتٰۤی ۚ اِنَّہٗ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
22:6; 30:51; 35:28.
قرآن کریم میں اور دوسری زبانوں میں کبھی کبھی تَقْلِیْبِ نسبت بھی استعمال کی جاتی ہے۔ مثلاً کہتے ہیں پرنالہ چلتا ہے‘ حالانکہ پرنالہ کبھی نہیں چلتا بلکہ پانی چلتا ہے اسی طرح کہتے ہیں سورج زمین کے گرد چکر کھا رہا ہے حالانکہ ادنیٰ غور سے بھی معلوم ہو سکتا ہے کہ سورج زمین کے گرد چکر نہیں کھا رہا بلکہ زمین سورج کے گرد چکر کھا رہی ہے یا اسی طرح تیز گاڑی میں بیٹھے ہوئے سڑک پر درخت ہوں تو انسان سمجھتا ہے کہ درخت بھاگے جا رہے ہیں‘ حالانکہ درخت نہیں بھاگ رہے ہوتے بلکہ گاڑی بھاگ رہی ہوتی ہے۔ اسی طرح یہاں بھی تقلیبِ نسبت سے کام لیا گیا ہے یعنی اِھْتَزَّتْ وَ رَبَتْ کہ
22:6; 30:51; 35:28.
22:6; 30:51; 35:28; 45:6.
Important Words:
خاشعة (withered) is the feminine of خاشع which is active participle from خشع which means, he was or became humble or submissive. خشعت الشمس means, the sun was about to set or it became eclipsed. خشع الورق means, the leaves withered. خشعت الارض means, the earth became dried up, not having been rained upon (Lane & Aqrab).
For اھتزت and ربت see 22:6.
Commentary:
The verse after pointing to a well-known law of nature that when earth becomes dry and parched for lack of rain, God sends down water and it begins to bloom and blossom, draws attention to the fact that as the world had become morally and spiritually parched for want of spiritual rain, God revealed the Quran to give it a new life. See also 22:6.
c
22:6; 30:51; 35:28.
1
قرآن کریم میں اور دوسری زبانوں میں کبھی کبھی تَقْلِیْبِ نسبت بھی استعمال کی جاتی ہے۔ مثلاً کہتے ہیں پرنالہ چلتا ہے‘ حالانکہ پرنالہ کبھی نہیں چلتا بلکہ پانی چلتا ہے اسی طرح کہتے ہیں سورج زمین کے گرد چکر کھا رہا ہے حالانکہ ادنیٰ غور سے بھی معلوم ہو سکتا ہے کہ سورج زمین کے گرد چکر نہیں کھا رہا بلکہ زمین سورج کے گرد چکر کھا رہی ہے یا اسی طرح تیز گاڑی میں بیٹھے ہوئے سڑک پر درخت ہوں تو انسان سمجھتا ہے کہ درخت بھاگے جا رہے ہیں‘ حالانکہ درخت نہیں بھاگ رہے ہوتے بلکہ گاڑی بھاگ رہی ہوتی ہے۔ اسی طرح یہاں بھی تقلیبِ نسبت سے کام لیا گیا ہے یعنی اِھْتَزَّتْ وَ رَبَتْ کہ
b
22:6; 30:51; 35:28; 45:6.
3589
Important Words:
خاشعة (withered) is the feminine of خاشع which is active participle from خشع which means, he was or became humble or submissive. خشعت الشمس means, the sun was about to set or it became eclipsed. خشع الورق means, the leaves withered. خشعت الارض means, the earth became dried up, not having been rained upon (Lane & Aqrab).
For اھتزت and ربت see 22:6.
Commentary:
The verse after pointing to a well-known law of nature that when earth becomes dry and parched for lack of rain, God sends down water and it begins to bloom and blossom, draws attention to the fact that as the world had become morally and spiritually parched for want of spiritual rain, God revealed the Quran to give it a new life. See also 22:6.
b
22:6; 30:51; 35:28.
وَتَرٰٮہُمۡ یُعۡرَضُوۡنَ عَلَیۡہَا خٰشِعِیۡنَ مِنَ الذُّلِّ یَنۡظُرُوۡنَ مِنۡ طَرۡفٍ خَفِیٍّ ۗ وَقَالَ الَّذِیۡنَ اٰمَنُوۡۤا اِنَّ الۡخٰسِرِیۡنَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ وَاَہۡلِیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ ۗ اَلَاۤ اِنَّ الظّٰلِمِیۡنَ فِیۡ عَذَابٍ مُّقِیۡمٍ
偷看是罪人因自己的罪行被押来听候判刑时的眼色。
The furtive glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
18:30; 25:38.
Commentary:
The stealthy glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
1213
偷看是罪人因自己的罪行被押来听候判刑时的眼色。
b
18:30; 25:38.
3634
Commentary:
The stealthy glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
2663
The furtive glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
خُشَّعًا اَبۡصٰرُہُمۡ یَخۡرُجُوۡنَ مِنَ الۡاَجۡدَاثِ کَاَنَّہُمۡ جَرَادٌ مُّنۡتَشِرٌ
70:45.
"Graves" here signifies the houses of disbelievers. At several places in the Qur’an disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
70:45.
Commentary:
'Graves' here means the houses of disbelievers. At several places in the Quran disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
c
70:45.
1339
这里的 “坟墓” 是指不信者之家。«古兰经» 中有几处, 不信者由于毫无精神生活而被比作死者 (27:81, 35:23)。
b
70:45.
4012
Commentary:
'Graves' here means the houses of disbelievers. At several places in the Quran disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
a
70:45.
2899
"Graves" here signifies the houses of disbelievers. At several places in the Qur’an disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
۞ اَلَمۡ یَاۡنِ لِلَّذِیۡنَ اٰمَنُوۡۤا اَنۡ تَخۡشَعَ قُلُوۡبُہُمۡ لِذِکۡرِ اللّٰہِ وَمَا نَزَلَ مِنَ الۡحَقِّ وَلَا یَکُوۡنُوۡا کَالَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلُ فَطَالَ عَلَیۡہِمُ الۡاَمَدُ فَقَسَتۡ قُلُوۡبُہُمۡ ۖ وَکَثِیۡرٌ مِّنۡہُمۡ فٰسِقُوۡنَ
2:75; 6:44
21:45.
2:75; 6:44.
Commentary:
The verse seems to refer to the latter-day Muslims when as a result of neglecting the teachings of Islam they will have become spiritually corrupt, morally depraved and politically impotent. The verse means to bring home to them the realization of their all-round degradation and makes to them a pathetic appeal. "Has not the time arrived yet," it seems to say to them, "now that they have sunk to the lowest depths of degradation, they should turn to God and act upon the teachings of their religion which once raised them to the highest peaks of greatness, grandeur and glory."
a
21:45.
b
2:75; 6:44.
b
21:45.
c
2:75; 6:44.
4159
Commentary:
The verse seems to refer to the latter-day Muslims when as a result of neglecting the teachings of Islam they will have become spiritually corrupt, morally depraved and politically impotent. The verse means to bring home to them the realization of their all-round degradation and makes to them a pathetic appeal. "Has not the time arrived yet," it seems to say to them, "now that they have sunk to the lowest depths of degradation, they should turn to God and act upon the teachings of their religion which once raised them to the highest peaks of greatness, grandeur and glory."
a
21:45.b
2:75; 6:44