ROOT خ ي ل
6 verses • 5 derived words
📖 Lane's Lexicon
Classical definitions for root خيل
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 6 verses containing words derived from "k h y l".
وَٱلْخَيْلَ وَٱلْبِغَالَ وَٱلْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ
اس میں صاف طور پر ریل‘ دخانی جہاز‘ ہوائی جہاز اور موٹر وغیرہ کی پیشگوئی ہے۔
36:73; 40:81; 43:13.
When God has taken so much care to provide for the physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs.
The words may mean that God will bring into existence new means of transport which were yet unknown to man. The prophecy has been wonderfully fulfilled in the form of railway trains, steamships, motor cars, aeroplanes, etc. God alone knows what new means of transport are yet to be invented.
36:73; 40:81; 43:13.
Commentary:
The word زینة (as a source of beauty) literally meaning ornament, is here used in the sense of splendour and pomp. This meaning is in keeping with the significance of the words, that you ride them, thus hinting that their beauty lies in their being used as a means of conveyance. The animals mentioned in this verse are those that are used in warfare and serve to show the power and might of a people in opposition to the enemy.
In this and the preceding three verses, the Quran speaks of two kinds of things created for the good of man: (1) those that are of use to him in his private life; (2) those that serve his political ends. These things have been created to serve the following six purposes; (a) to protect man from the inclemency of weather; (b) to provide him with food; (c) to bring him honour and glory; (d) to carry his burdens; (e) to be used as a means of personal conveyance; and (f) to serve as a source of strength and power for him.
The verse purports to say that when God has taken so much care to provide for the above six physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs. The verse also hints that although man exacts work from other creatures in spite of the fact that he is not their creator, he denies God (Who does not derive any benefit from him) the right to reform and guide him to a stage where he should constitute an evidence of His Holiness and Sanctity and a means of His glorification.
The expression, And He will create what you do not yet know, embodies a prophecy that God will bring into existence new means of conveyance which were yet unknown to man. This prophecy has been wonderfully fulfilled by the discovery of comfortable and ever-increasing means of conveyance such as railway trains, steamships, motor cars, aeroplanes, etc. God only knows what new means of conveyance are yet to be discovered by man.
As against the six physical objects enumerated above, the six spiritual characteristics that the word of God must possess are the following:
(1) It should protect man from the evil effects of heat and cold, i.e. it should guard him against extremes in everything. Absence of the love of God may be called cold in religious terminology and abusing or persecuting in the name of religion those who differ from us in their views and compelling them to subscribe to our views against their will may represent heat. The word of God inspires man with His love on the one hand and on the other enjoins its followers to be tolerant towards those who hold views different from theirs.
(2) It should serve the purpose of spiritual food, i.e. it should contain all those elements which develop and strengthen the spiritual faculties of man. It should inculcate teachings which tend to suppress and subdue his evil inclinations and propensities and inspire him with spiritual strength and vigour.
(3) It should be a source of beauty and glory i.e. those who act upon it should appear beautiful and dignified in the eyes of others. Their compatriots should feel and admit that the word of God has worked a great revolution in their lives.
(4) It should bear man’s burdens, i.e. it should make him realize his duties and responsibilities and, by freeing him from the shackles of superstitious customs and usages, should enable him to achieve true liberty.
(5) It should serve as a means of conveyance, i.e. it should help man speedily to attain nearness to his Creator by understanding and realizing His attributes, and should save him from a long and fatiguing spiritual journey.
(6) It should impart vigour and strength to man, i.e. by acting upon it, its followers should lead a respectable and honourable life in both worlds, their organization should become strong, and they should win the esteem and regard of nations by living up to their ideals and teachings.
These are the six essential qualities which the word of God must possess and without which it forfeits the title of being called Divine.
b
36:73; 40:81; 43:13.
672
这几个单词可能意指: 安拉将创造人类还不知道的交通工具。火车、轮船、汽车、飞机等的出现, 令人惊奇地应验了这个预言。只有安拉知道什么新的交通工具还没有发明。
1
اس میں صاف طور پر ریل‘ دخانی جہاز‘ ہوائی جہاز اور موٹر وغیرہ کی پیشگوئی ہے۔
b
36:73; 40:81; 43:13.
1810
Commentary:
The word زینة (as a source of beauty) literally meaning ornament, is here used in the sense of splendour and pomp. This meaning is in keeping with the significance of the words, that you ride them, thus hinting that their beauty lies in their being used as a means of conveyance. The animals mentioned in this verse are those that are used in warfare and serve to show the power and might of a people in opposition to the enemy.
In this and the preceding three verses, the Quran speaks of two kinds of things created for the good of man: (1) those that are of use to him in his private life; (2) those that serve his political ends. These things have been created to serve the following six purposes; (a) to protect man from the inclemency of weather; (b) to provide him with food; (c) to bring him honour and glory; (d) to carry his burdens; (e) to be used as a means of personal conveyance; and (f) to serve as a source of strength and power for him.
The verse purports to say that when God has taken so much care to provide for the above six physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs. The verse also hints that although man exacts work from other creatures in spite of the fact that he is not their creator, he denies God (Who does not derive any benefit from him) the right to reform and guide him to a stage where he should constitute an evidence of His Holiness and Sanctity and a means of His glorification.
The expression, And He will create what you do not yet know, embodies a prophecy that God will bring into existence new means of conveyance which were yet unknown to man. This prophecy has been wonderfully fulfilled by the discovery of comfortable and ever-increasing means of conveyance such as railway trains, steamships, motor cars, aeroplanes, etc. God only knows what new means of conveyance are yet to be discovered by man.
As against the six physical objects enumerated above, the six spiritual characteristics that the word of God must possess are the following:
(1) It should protect man from the evil effects of heat and cold, i.e. it should guard him against extremes in everything. Absence of the love of God may be called cold in religious terminology and abusing or persecuting in the name of religion those who differ from us in their views and compelling them to subscribe to our views against their will may represent heat. The word of God inspires man with His love on the one hand and on the other enjoins its followers to be tolerant towards those who hold views different from theirs.
(2) It should serve the purpose of spiritual food, i.e. it should contain all those elements which develop and strengthen the spiritual faculties of man. It should inculcate teachings which tend to suppress and subdue his evil inclinations and propensities and inspire him with spiritual strength and vigour.
(3) It should be a source of beauty and glory i.e. those who act upon it should appear beautiful and dignified in the eyes of others. Their compatriots should feel and admit that the word of God has worked a great revolution in their lives.
(4) It should bear man’s burdens, i.e. it should make him realize his duties and responsibilities and, by freeing him from the shackles of superstitious customs and usages, should enable him to achieve true liberty.
(5) It should serve as a means of conveyance, i.e. it should help man speedily to attain nearness to his Creator by understanding and realizing His attributes, and should save him from a long and fatiguing spiritual journey.
(6) It should impart vigour and strength to man, i.e. by acting upon it, its followers should lead a respectable and honourable life in both worlds, their organization should become strong, and they should win the esteem and regard of nations by living up to their ideals and teachings.
These are the six essential qualities which the word of God must possess and without which it forfeits the title of being called Divine.
d
36:73; 40:81; 43:13.
1532
When God has taken so much care to provide for the physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs.
1532A
The words may mean that God will bring into existence new means of transport which were yet unknown to man. The prophecy has been wonderfully fulfilled in the form of railway trains, steamships, motor cars, aeroplanes, etc. God alone knows what new means of transport are yet to be invented.
وَٱسْتَفْزِزْ مَنِ ٱسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ ٱلشَّيْطَٰنُ إِلَّا غُرُورًا
4:121; 14:23.
7:18.
The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth.
7:18.
4:121; 14:23.
Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth.
d
7:18.
e
4:121; 14:23.
a
7:18.
b
4:121; 14:23.
1994
Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth.
a
4:121; 14:23.
c
7:18.
1632
The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth.
قَالَ بَلْ أَلْقُوا۟ ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ
7:117; 26:44.
7:117.
God’s Prophets never take the offensive. They wait till they are attacked and then they defend themselves.
The cords and staves of the magicians appeared to Moses only as though they ran about. Actually they did nothing of the kind. The forces of evil at first appear to carry the day for a short while, but they soon come to grief.
7:117; 26:44.
7:117.
Important Words:
عصیھم (their staves). عصی is the plural of عصا which means: (1) a piece of wood on which one reclines, a stick, a stave; a party; the tongue (Lane & Aqrab).
Commentary:
The words "Nay, cast ye", show that the Prophets of God never take the offensive. They wait till they are attacked and then they defend themselves.
The expression یخیل الیه (appeared to him) clearly indicates that the cords and staves of the magicians only appeared to Moses as though they ran about. Actually they did nothing of the kind. The forces of evil at first appear to carry the day for a short while but they soon come to grief and suffer defeat and destruction.
c
7:117; 26:44.
d
7:117.
b
7:117; 26:44.
c
7:117.
2286
Important Words:
عصیھم (their staves). عصی is the plural of عصا which means: (1) a piece of wood on which one reclines, a stick, a stave; a party; the tongue (Lane & Aqrab).
Commentary:
The words "Nay, cast ye", show that the Prophets of God never take the offensive. They wait till they are attacked and then they defend themselves.
The expression یخیل الیه (appeared to him) clearly indicates that the cords and staves of the magicians only appeared to Moses as though they ran about. Actually they did nothing of the kind. The forces of evil at first appear to carry the day for a short while but they soon come to grief and suffer defeat and destruction.
c
7:117; 26:44.
d
7:117.
1832
God’s Prophets never take the offensive. They wait till they are attacked and then they defend themselves.
1833
The cords and staves of the magicians appeared to Moses only as though they ran about. Actually they did nothing of the kind. The forces of evil at first appear to carry the day for a short while, but they soon come to grief.
وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِى ٱلْأَرْضِ مَرَحًا ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
17:38; 25:64.
17:38; 25:64.
Important Words:
تصعر (turn in pride) is derived from صعر which means, he had a distortion in the face by reason of pride with a turning of the face on one side. They say فی خدہ صعر i.e. in his cheek is a distortion arising from pride. صعر خدہ means, he turned away his cheek from the people on account of pride and dislike or contempt (Lane & Aqrab).
Commentary:
When a man comes to acquire firm faith in God and His powers and attributes, and engages himself in Prayer, and exhorts other men to do good and right actions, and also patiently puts up with abuse and persecution which he has to face in the discharge of his difficult task, a new world opens up to him. God inspires him with His love and, as a result, people flock to him in large numbers. Then he is likely to become self-conceited and self-centred. Hence Luqman’s warning to his son to be on his guard against this moral lapse.
a
17:38; 25:64.
b
17:38; 25:64.
3045
Important Words:
تصعر (turn in pride) is derived from صعر which means, he had a distortion in the face by reason of pride with a turning of the face on one side. They say فی خدہ صعر i.e. in his cheek is a distortion arising from pride. صعر خدہ means, he turned away his cheek from the people on account of pride and dislike or contempt (Lane & Aqrab).
Commentary:
When a man comes to acquire firm faith in God and His powers and attributes, and engages himself in Prayer, and exhorts other men to do good and right actions, and also patiently puts up with abuse and persecution which he has to face in the discharge of his difficult task, a new world opens up to him. God inspires him with His love and, as a result, people flock to him in large numbers. Then he is likely to become self-conceited and self-centred. Hence Luqman’s warning to his son to be on his guard against this moral lapse.
a
17:38; 25:64.
2309
Sa‘ara Khadda-hu means, he turned away his cheek from the people on account of pride or contempt (Lane).
لِّكَيْلَا تَأْسَوْا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
3:154.
3:154.
3:154.
a
3:154.
a
3:154.
a
3:154.
وَمَآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْهُمْ فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ ٱللَّهَ يُسَلِّطُ رُسُلَهُۥ عَلَىٰ مَن يَشَآءُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
یہ واقعہ بھی بنو نُضَیْر کا ہے جنہوں نے پہلے رسول کریم صلی اللہ علیہ وسلم سے غدّاری کی مگر جب جنگ ہوئی تو ڈر گئے اور اس شرط پر صُلح کی کہ مدینہ چھوڑ کر بھاگ جائیں گے (فتح البیان جلد۹ ص۲۶۴)
Important Words:
أفاء (given as spoils) is transitive verb from فاء which means, he returned, particularly he returned to a good state or condition. أفاته means, I made it to return. فییء means, afternoon shade; spoil or booty, so called because it returns from one party without difficulty; such of the possessions of disbelievers as accrue to Muslims without war or such as are obtained from them after laying down of arms. Loosely, the three words نفل and غنیمة and فییء are used synonymously. But whereas according to some غنیمة signifies, what is obtained from disbelievers by force during war, فییء signifies, what is obtained from them after laying down of arms or what God has given to Muslims of the goods of disbelievers such as poll-tax and that for which peace has been made with them or which they acquire without difficulty. According to some authorities غنیمة is more general in signification than نفل, and فییء is more so than غنیمة. According to the lawyers everything that may be lawfully taken of the property and goods of disbelievers is فییء. Thus غنیمة is that which is acquired with or without difficulty or labour, before or after the victory and نفل is that which is had before the division of غنیمة or which is acquired without fighting, and it differs from فییء in this respect that whereas فییء is applied to the spoil from the disbelievers after they have made preparation for war against Muslims, this condition does not apply to نفل (Lane & Aqrab).
رکاب (camels) is derived from رکب. They say رکب الدابة او علی الدابة i.e. he rode upon the beast. رکاب means camels used for riding. It has no proper singular; the word used for singular is راحلة. رکاب السحاب means, the winds (Lane & Aqrab).
Commentary:
The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. See next verse also.
2
یہ واقعہ بھی بنو نُضَیْر کا ہے جنہوں نے پہلے رسول کریم صلی اللہ علیہ وسلم سے غدّاری کی مگر جب جنگ ہوئی تو ڈر گئے اور اس شرط پر صُلح کی کہ مدینہ چھوڑ کر بھاگ جائیں گے (فتح البیان جلد۹ ص۲۶۴)
4193
Important Words:
أفاء (given as spoils) is transitive verb from فاء which means, he returned, particularly he returned to a good state or condition. أفاته means, I made it to return. فییء means, afternoon shade; spoil or booty, so called because it returns from one party without difficulty; such of the possessions of disbelievers as accrue to Muslims without war or such as are obtained from them after laying down of arms. Loosely, the three words نفل and غنیمة and فییء are used synonymously. But whereas according to some غنیمة signifies, what is obtained from disbelievers by force during war, فییء signifies, what is obtained from them after laying down of arms or what God has given to Muslims of the goods of disbelievers such as poll-tax and that for which peace has been made with them or which they acquire without difficulty. According to some authorities غنیمة is more general in signification than نفل, and فییء is more so than غنیمة. According to the lawyers everything that may be lawfully taken of the property and goods of disbelievers is فییء. Thus غنیمة is that which is acquired with or without difficulty or labour, before or after the victory and نفل is that which is had before the division of غنیمة or which is acquired without fighting, and it differs from فییء in this respect that whereas فییء is applied to the spoil from the disbelievers after they have made preparation for war against Muslims, this condition does not apply to نفل (Lane & Aqrab).
رکاب (camels) is derived from رکب. They say رکب الدابة او علی الدابة i.e. he rode upon the beast. رکاب means camels used for riding. It has no proper singular; the word used for singular is راحلة. رکاب السحاب means, the winds (Lane & Aqrab).
Commentary:
The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. See next verse also.