ROOT ق ن ط
4 verses • 4 derived words
📖 Lane's Lexicon
Classical definitions for root قنط
Morphology Tree
Lemmas and their derived stems found in the Quran.
قَنَطُ
LemmaOccurrences in Quran
Found 4 verses containing words derived from "q n T".
قَالُوۡا بَشَّرۡنٰکَ بِالۡحَقِّ فَلَا تَکُنۡ مِّنَ الۡقٰنِطِیۡنَ
Commentary:
In answer to Abraham the messengers said that the glad tidings they had conveyed to him were from God and that if it had not been so, they had no right to give any tidings to him, the word حق (truth) also meaning both God and right. So they were giving to him the news on the basis of the truth that had been communicated to them from God in keeping with the appropriateness of the occasion. The words, be not therefore of those who despair, make it clear that these guests of Abraham were men and not angels, for if they had been angels, they would not have addressed such words to him, being well aware of the strong faith and the great spiritual eminence of Abraham. It was, however, possible for human beings to address him like that on account of their ignorance of his spiritual eminence.
1759
Commentary:
In answer to Abraham the messengers said that the glad tidings they had conveyed to him were from God and that if it had not been so, they had no right to give any tidings to him, the word حق (truth) also meaning both God and right. So they were giving to him the news on the basis of the truth that had been communicated to them from God in keeping with the appropriateness of the occasion. The words, be not therefore of those who despair, make it clear that these guests of Abraham were men and not angels, for if they had been angels, they would not have addressed such words to him, being well aware of the strong faith and the great spiritual eminence of Abraham. It was, however, possible for human beings to address him like that on account of their ignorance of his spiritual eminence.
قَالَ وَمَنۡ یَّقۡنَطُ مِنۡ رَّحۡمَۃِ رَبِّہٖۤ اِلَّا الضَّآلُّوۡنَ
12:88.
12:88.
12:88.
Commentary:
Abraham felt naturally hurt at the words, be not therefore of those who despair. He thought it an insult to his faith that anybody should think of him as despairing of God’s grace. Therefore, he strongly repudiated the implication and was not slow in expressing his justified indignation at it. It is worthy of note here that, whereas on the one hand Abraham was so hospitable that immediately on the arrival of the messengers he brought for them a roasted calf and, when they refrained from partaking of it, he feared that they were displeased with him for some unconscious failure on his part to accord them the honour they deserved as his guests (11:70-71); on the other hand, he indignantly protested against their remarks when the same guests seemed, inadvertently, to question his faith in God. Such is the jealousy and deep regard which the Prophets have for God.
Abraham meant to say that he had made the enquiry simply to ascertain whether it was glad tidings from God or only a conjecture, but now that he had come to know that the message was from God, he could have no possible doubt regarding its fulfilment.
a
12:88.
a
12:88.
1760
Commentary:
Abraham felt naturally hurt at the words, be not therefore of those who despair. He thought it an insult to his faith that anybody should think of him as despairing of God’s grace. Therefore, he strongly repudiated the implication and was not slow in expressing his justified indignation at it. It is worthy of note here that, whereas on the one hand Abraham was so hospitable that immediately on the arrival of the messengers he brought for them a roasted calf and, when they refrained from partaking of it, he feared that they were displeased with him for some unconscious failure on his part to accord them the honour they deserved as his guests (11:70-71); on the other hand, he indignantly protested against their remarks when the same guests seemed, inadvertently, to question his faith in God. Such is the jealousy and deep regard which the Prophets have for God.
Abraham meant to say that he had made the enquiry simply to ascertain whether it was glad tidings from God or only a conjecture, but now that he had come to know that the message was from God, he could have no possible doubt regarding its fulfilment.
h
12:88.
وَاِذَاۤ اَذَقۡنَا النَّاسَ رَحۡمَۃً فَرِحُوۡا بِہَا ۖ وَاِنۡ تُصِبۡہُمۡ سَیِّئَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ اِذَا ہُمۡ یَقۡنَطُوۡنَ
10:22; 41:51, 52; 42:49.
10:22; 41:51, 52; 42:49.
10:22; 41:51-52; 42:49.
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
d
10:22; 41:51, 52; 42:49.
c
10:22; 41:51-52; 42:49.
3016
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
c
10:22; 41:51, 52; 42:49.
۞ قُلۡ یٰعِبَادِیَ الَّذِیۡنَ اَسۡرَفُوۡا عَلٰۤی اَنۡفُسِہِمۡ لَا تَقۡنَطُوۡا مِنۡ رَّحۡمَۃِ اللّٰہِ ۚ اِنَّ اللّٰہَ یَغۡفِرُ الذُّنُوۡبَ جَمِیۡعًا ۚ اِنَّہٗ ہُوَ الۡغَفُوۡرُ الرَّحِیۡمُ
12:88; 15:57.
The verse holds out a message of hope and good cheer to the sinners. It encourages optimism and kills despair and despondency. It denounces and condemns pessimism because pessimism lies at the root of most sins and failures in life. Again and again the Qur’an gives a promise of Divine mercy and forgiveness (6:55; 7:157; 12:88; 15:57; 18:59) than which there could be no greater message of solace and comfort for the grieved and the heavy-laden.
12:88; 15:57.
Commentary:
The present is one of the most beautiful verses of the Quran. It holds out a message of hope and good cheer to those who have wronged their souls. It encourages optimism and kills despair and despondency. It denounces and condemns pessimism because pessimism lies at the root of most sins and failures in life. Again and again the Quran gives a promise of Divine mercy and forgiveness. "Despair not of the mercy of Allah," it says, "for none despair of Allah’s mercy save the disbelieving people" (12:88). Again it says: "And who can despair of the mercy of his Lord save those who go astray" (15:57). There could be no greater message of solace and comfort for the grieved and the heavy-laden than this. The God of Islam is "Most Forgiving, full of mercy" (18:59). "He has taken it upon Himself to show mercy" (6:55). "His mercy encompasses all things" (7:157). Such is the God of Islam. He can and does forgive the sins of His servants and does not need the vicarious sacrifice of anyone for this purpose. He only requires a change of heart on the part of the sinner. According to Islam, the sinner is never beyond redemption. The Holy Prophet has beautifully explained this verse in one of his sayings, viz. من قال ھلک الناس فھو أھلکھم i.e. "He who says that the people have gone to ruin, it is he who, in fact, leads them to ruin" (Muslim).
a
12:88; 15:57.
1143
这节经文给所有有罪的人一个充满希望和高兴的消息。这个消息鼓舞起乐观的情绪并且去除了失望的心情。它谴责悲观主义, 因为悲观主义是形成生活中大部分罪恶和失败的根源。«古兰经» 一再述及安拉永久仁慈和宽恕的许约 (6:55; 7:157; 12:88; 15:57; 18:59)。对于悲痛和心情沉重的人来说, 没有比这样的许约更大的并充满着安慰作用的消息了。
a
12:88; 15:57.
3475
Commentary:
The present is one of the most beautiful verses of the Quran. It holds out a message of hope and good cheer to those who have wronged their souls. It encourages optimism and kills despair and despondency. It denounces and condemns pessimism because pessimism lies at the root of most sins and failures in life. Again and again the Quran gives a promise of Divine mercy and forgiveness. "Despair not of the mercy of Allah," it says, "for none despair of Allah’s mercy save the disbelieving people" (12:88). Again it says: "And who can despair of the mercy of his Lord save those who go astray" (15:57). There could be no greater message of solace and comfort for the grieved and the heavy-laden than this. The God of Islam is "Most Forgiving, full of mercy" (18:59). "He has taken it upon Himself to show mercy" (6:55). "His mercy encompasses all things" (7:157). Such is the God of Islam. He can and does forgive the sins of His servants and does not need the vicarious sacrifice of anyone for this purpose. He only requires a change of heart on the part of the sinner. According to Islam, the sinner is never beyond redemption. The Holy Prophet has beautifully explained this verse in one of his sayings, viz. من قال ھلک الناس فھو أھلکھم i.e. "He who says that the people have gone to ruin, it is he who, in fact, leads them to ruin" (Muslim).
a
12:88; 15:57.
2584
The verse holds out a message of hope and good cheer to the sinners. It encourages optimism and kills despair and despondency. It denounces and condemns pessimism because pessimism lies at the root of most sins and failures in life. Again and again the Qur’an gives a promise of Divine mercy and forgiveness (6:55; 7:157; 12:88; 15:57; 18:59) than which there could be no greater message of solace and comfort for the grieved and the heavy-laden.