ROOT ل ح ق
6 verses • 4 derived words
📖 Lane's Lexicon
Classical definitions for root لحق
Morphology Tree
Lemmas and their derived stems found in the Quran.
یَلۡحَقُ
LemmaOccurrences in Quran
Found 6 verses containing words derived from "l H q".
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.
۞ رَبِّ قَدۡ اٰتَیۡتَنِیۡ مِنَ الۡمُلۡکِ وَعَلَّمۡتَنِیۡ مِنۡ تَاۡوِیۡلِ الۡاَحَادِیۡثِ ۚ فَاطِرَ السَّمٰوٰتِ وَالۡاَرۡضِ اَنۡتَ وَلِیّٖ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۖ تَوَفَّنِیۡ مُسۡلِمًا وَّاَلۡحِقۡنِیۡ بِالصّٰلِحِیۡنَ
12:7, 22.
6:15; 14:11; 35:2; 39:47.
12:7, 22.
6:15; 14:11; 35:2; 39:47.
Commentary:
This verse bespeaks the great love which the righteous servants of God cherish for Him. Neither prosperity nor adversity can make them forget their Lord and Creator. Even amidst rejoicing at meeting with his parents and brothers after a long time, Joseph feels the flame of Divine love rising in his breast, and ignoring and forgetting all, he turns to his Lord and Master. It is this yearning of the human soul for God in which lies all spiritual progress. Without it outward acts of devotion are a mere shell without kernel.
The verse also shows how the lives of Prophets furnish strong proof of the attributes of God. This rise of Joseph from a state of utter helplessness to a position of great power and authority signified that God, as it were, created for him a new heaven and a new earth, thus providing evidence of the fact that He is the Creator of the heavens and the earth. This is what is hinted at in the words, O Maker of the heavens and the earth.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
1601
Commentary:
This verse bespeaks the great love which the righteous servants of God cherish for Him. Neither prosperity nor adversity can make them forget their Lord and Creator. Even amidst rejoicing at meeting with his parents and brothers after a long time, Joseph feels the flame of Divine love rising in his breast, and ignoring and forgetting all, he turns to his Lord and Master. It is this yearning of the human soul for God in which lies all spiritual progress. Without it outward acts of devotion are a mere shell without kernel.
The verse also shows how the lives of Prophets furnish strong proof of the attributes of God. This rise of Joseph from a state of utter helplessness to a position of great power and authority signified that God, as it were, created for him a new heaven and a new earth, thus providing evidence of the fact that He is the Creator of the heavens and the earth. This is what is hinted at in the words, O Maker of the heavens and the earth.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
رَبِّ ہَبۡ لِیۡ حُکۡمًا وَّاَلۡحِقۡنِیۡ بِالصّٰلِحِیۡنَ
Important Words:
حکم means; (a) government, dominion, rule (3:80); (b) sanity in judgment (12:23); (c) judgment, decision (5:51); (d) ordinance, decree; law (5:44); prophethood (26:22).
2755
Important Words:
حکم means; (a) government, dominion, rule (3:80); (b) sanity in judgment (12:23); (c) judgment, decision (5:51); (d) ordinance, decree; law (5:44); prophethood (26:22).
قُلۡ اَرُوۡنِیَ الَّذِیۡنَ اَلۡحَقۡتُمۡ بِہٖ شُرَکَآءَ ۖ کَلَّا ۚ بَلۡ ہُوَ اللّٰہُ الۡعَزِیۡزُ الۡحَکِیۡمُ
35:41; 46:5.
35:41; 46:5.
35:41; 46:5.
Commentary:
The verse means to say that on the day of the Fall of Mecca it will be decisively established that the false gods of disbelievers were devoid of all power and wisdom and that Allah, the God of Islam, was All-Powerful and Wise.
c
35:41; 46:5.
a
35:41; 46:5.
3153
Commentary:
The verse means to say that on the day of the Fall of Mecca it will be decisively established that the false gods of disbelievers were devoid of all power and wisdom and that Allah, the God of Islam, was All-Powerful and Wise.
b
35:41; 46:5.
وَالَّذِیۡنَ اٰمَنُوۡا وَاتَّبَعَتۡہُمۡ ذُرِّیَّتُہُمۡ بِاِیۡمٰنٍ اَلۡحَقۡنَا بِہِمۡ ذُرِّیَّتَہُمۡ وَمَاۤ اَلَتۡنٰہُمۡ مِّنۡ عَمَلِہِمۡ مِّنۡ شَیۡءٍ ۚ کُلُّ امۡرِئٍۭ بِمَا کَسَبَ رَہِیۡنٌ
یعنی اپنے اعمال کی جزا سزا سے اِدھر اُدھر نہیں ہو سکتا۔
40:9.
Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their children will also be united with them, thus making their joy complete.
The mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise.
40:9.
Important Words:
ذریة (children) is derived from ذر. They say ذر اللّٰه عبادہ فی الارض i.e. God spread His servants upon the earth. ذریة used as both singular and plural (ذریات—plural) means, children or offspring of a man, male or female; little ones or young ones; descendants; progenitors or ancestors, women (Lane & Aqrab).
Commentary:
This verse further explains its predecessor. Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their offspring will also be united with them, thus making their joy complete.
The words "Every man stands pledged for what he has earned," remove one possible misunderstanding, viz. that the mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise. The verse clearly speaks of man’s responsibility for his actions.
a
40:9.
1321
因为上一节经文中讲到要使敬畏的人和他们纯洁而美丽的妻子一起生活, 这里是解说还要使他们的儿女和他们团聚一堂, 由此使他们的欢乐更完善。
1322
仅仅和敬畏的人有亲戚关系, 不会对信者有好处。使他在天园中赢得一个安身之处, 要看他自己的善行。
1
یعنی اپنے اعمال کی جزا سزا سے اِدھر اُدھر نہیں ہو سکتا۔
a
40:9.
3944
Important Words:
ذریة (children) is derived from ذر. They say ذر اللّٰه عبادہ فی الارض i.e. God spread His servants upon the earth. ذریة used as both singular and plural (ذریات—plural) means, children or offspring of a man, male or female; little ones or young ones; descendants; progenitors or ancestors, women (Lane & Aqrab).
Commentary:
This verse further explains its predecessor. Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their offspring will also be united with them, thus making their joy complete.
The words "Every man stands pledged for what he has earned," remove one possible misunderstanding, viz. that the mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise. The verse clearly speaks of man’s responsibility for his actions.
a
40:9.
2852
Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their children will also be united with them, thus making their joy complete.
2853
The mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise.
وَاٰخَرِیۡنَ مِنۡہُمۡ لَمَّا یَلۡحَقُوۡا بِہِمۡ ۚ وَہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
穆圣的教义不仅为阿拉伯人, 而且也是为非阿拉伯人归信的, 不仅为他的时代的人, 而且也是为世世代代的人永远归信的。或者, 这节经文也可意指, 穆 圣将从不是直接追随他的另外一个民族中选拔出来。这节经文以及穆圣的一句人所共知的话中所指的是在后期主许迈喜合身上所体现的穆圣的再次降临。阿布•胡赖拉说: “有一天, «聚礼章» 降示时, 我们同穆圣坐在一起。我向穆圣询问, ‘那群人还没有会遇他们’ 这句话指的是谁?” 波斯人萨耳曼 (سَلْمَان, Salman) 那时也同我们坐在一起。在我反复向他提出这同一个问题后没多时, 穆圣将手放在萨耳曼的身上说: “假如伊斯兰教上升去金牛星宫 (隐而不见), 在这些人中的一个人将必然会找到它 («布哈里圣训实录»)。” 穆圣这句话表明, 这节经文适用于波斯后裔中的一个人。阿哈默底亚运动的创始人主许迈喜合是波斯后裔。穆圣其他一些话谈到, 在 «古兰经» 只剩下它的文字以及伊斯兰教只剩下它的名称的时候也就是说, 伊斯兰教的真正精神丧失时, 会出现一个迈喜合 (贝哈奎, بَيْهَقِی, Baihaqi)。因此, «古兰经» 和圣训都一致认为, 这节经文指的是主许的迈喜合身上体现穆圣的再次降临。
اس آیت میں اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ رسول کریم صلی اللہ علیہ وسلم سے صحابہؓ نے پوچھا کہ یارسول اللہ! یہ آخرین کون ہیں؟ تو آپ نے سَلمان فارسی کے کندھے پر ہاتھ رکھ کرفرمایا لَوْ کَانَ الْاِیْمَانُ مُعَلَّقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ اَوْ رِجَالٌ مِّنْ فَارِسَ (بخاری) یعنی اگر ایک وقت ایمان ثریا تک بھی اڑ گیا تو اہل فارس کی نسل سے ایک یا ایک سے زیادہ لوگ اسے واپس لے آئیں گے۔ اس میں مہدی معہود کی خبر ہے۔
The Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the generations to come till the end of time. Or, the verse may signify that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet himself in the person of the Promised Messiah in the Latter Days. Says Abu Hurairah: 'One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I enquired from the Holy Prophet, Who are the people to whom the words, 'And among others of them who have not yet joined them,' refer.' Salman, the Persian, was sitting among us. Upon my repeatedly asking him the same question, the Holy Prophet put his hand on Salman and said, 'If Faith were to go up to the Pleiades, a man from these would, surely, find it' (Bukhari). This say
Commentary:
The verse signifies that the Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the coming generations till the end of time. Or the meaning may be that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet in the person of the Promised Messiah in the latter days. Says Abu Hurairah: "One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I asked the Holy Prophet, "Who are the people to whom the words And among others from among them who have not yet joined them, refer. Salman the Persian was sitting among us. Upon my repeatedly asking him the same question, the Prophet put his hand on Salman and said, “If Faith were to go up to the Pleiades, a man from these would surely find it” (Bukhari). This hadith shows that the verse applies to a man of Persian descent. Now, the Promised Messiah, the Founder of the Ahmadiyya Movement, was of Persian descent. Other sayings of the Holy Prophet speak of the appearance of the Messiah at a time when there would remain nothing of the Quran but its words and of Islam but its name i.e. the true spirit of Islamic teaching will be lost (Baihaqi). Thus the Quran and Hadith both seem to agree that the present verse refers to the Second Advent of the Holy Prophet in the person of the Promised Messiah.
1427
穆圣的教义不仅为阿拉伯人, 而且也是为非阿拉伯人归信的, 不仅为他的时代的人, 而且也是为世世代代的人永远归信的。或者, 这节经文也可意指, 穆 圣将从不是直接追随他的另外一个民族中选拔出来。这节经文以及穆圣的一句人所共知的话中所指的是在后期主许迈喜合身上所体现的穆圣的再次降临。阿布•胡赖拉说: “有一天, «聚礼章» 降示时, 我们同穆圣坐在一起。我向穆圣询问, ‘那群人还没有会遇他们’ 这句话指的是谁?” 波斯人萨耳曼 (سَلْمَان, Salman) 那时也同我们坐在一起。在我反复向他提出这同一个问题后没多时, 穆圣将手放在萨耳曼的身上说: “假如伊斯兰教上升去金牛星宫 (隐而不见), 在这些人中的一个人将必然会找到它 («布哈里圣训实录»)。” 穆圣这句话表明, 这节经文适用于波斯后裔中的一个人。阿哈默底亚运动的创始人主许迈喜合是波斯后裔。穆圣其他一些话谈到, 在 «古兰经» 只剩下它的文字以及伊斯兰教只剩下它的名称的时候也就是说, 伊斯兰教的真正精神丧失时, 会出现一个迈喜合 (贝哈奎, بَيْهَقِی, Baihaqi)。因此, «古兰经» 和圣训都一致认为, 这节经文指的是主许的迈喜合身上体现穆圣的再次降临。
1
اس آیت میں اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ رسول کریم صلی اللہ علیہ وسلم سے صحابہؓ نے پوچھا کہ یارسول اللہ! یہ آخرین کون ہیں؟ تو آپ نے سَلمان فارسی کے کندھے پر ہاتھ رکھ کرفرمایا لَوْ کَانَ الْاِیْمَانُ مُعَلَّقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ اَوْ رِجَالٌ مِّنْ فَارِسَ (بخاری) یعنی اگر ایک وقت ایمان ثریا تک بھی اڑ گیا تو اہل فارس کی نسل سے ایک یا ایک سے زیادہ لوگ اسے واپس لے آئیں گے۔ اس میں مہدی معہود کی خبر ہے۔
4236
Commentary:
The verse signifies that the Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the coming generations till the end of time. Or the meaning may be that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet in the person of the Promised Messiah in the latter days. Says Abu Hurairah: "One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I asked the Holy Prophet, "Who are the people to whom the words And among others from among them who have not yet joined them, refer. Salman the Persian was sitting among us. Upon my repeatedly asking him the same question, the Prophet put his hand on Salman and said, “If Faith were to go up to the Pleiades, a man from these would surely find it” (Bukhari). This hadith shows that the verse applies to a man of Persian descent. Now, the Promised Messiah, the Founder of the Ahmadiyya Movement, was of Persian descent. Other sayings of the Holy Prophet speak of the appearance of the Messiah at a time when there would remain nothing of the Quran but its words and of Islam but its name i.e. the true spirit of Islamic teaching will be lost (Baihaqi). Thus the Quran and Hadith both seem to agree that the present verse refers to the Second Advent of the Holy Prophet in the person of the Promised Messiah.
3046
The Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the generations to come till the end of time. Or, the verse may signify that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet himself in the person of the Promised Messiah in the Latter Days. Says Abu Hurairah: 'One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I enquired from the Holy Prophet, Who are the people to whom the words, 'And among others of them who have not yet joined them,' refer.' Salman, the Persian, was sitting among us. Upon my repeatedly asking him the same question, the Holy Prophet put his hand on Salman and said, 'If Faith were to go up to the Pleiades, a man from these would, surely, find it' (Bukhari). This say