أَبْقَىٰ
Appears 8 times in Quran
Derived Words (3)
Words derived from the stem "أَبْقَىٰ".
- He spared
- and more abiding
- and more lasting
- and more lasting
- and the Most Abiding
Occurrences in Quran
Found 8 verses containing "أَبْقَىٰ".
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍ وَلَأُصَلِّبَنَّكُمْ فِى جُذُوعِ ٱلنَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابًا وَأَبْقَىٰ
7:125; 26:50.
7:12; 26:50.
The particle min also means, on account of, or because of and Khilaf means, opposition (Lane).
7:124; 26:50.
7:125; 26:50.
Important Words:
من (on account of) among other things means, because of, on account of, by reason of; as in مما خطیئآ تھم أغرقوا i.e. because of their sins they were drowned (71:26). It also means on, by, etc. (Aqrab).
خلاف (disobedience) and مخالفة are infinitive nouns from خالف. They say خالفه i.e. he disagreed with him, he disobeyed or defied him. خالف بین الشیئین means, he put the things on contrary sides or in contrary directions. خلاف means, disobedience, defiance; the contrary or opposite of a thing; contrary or alternate sides (Aqrab & Lane). من خلاف would therefore mean, on account of disobedience or on alternate sides. من here is used in the sense of عن, which also signifies cause or reason (تعلیل). The Quranic expression إلا عن موعدة وعدھا إیاہ means, on account of a promise he had made (9:144).
Commentary:
The crucifixion was in itself a terrible form of death yet the punishment of cutting off the hands and the feet was added to make it all the more dreadful. Elsewhere in the Quran the expression آمنتم به has been used in this connection. The difference between the two expressions is that whereas آمنتم به simply means, you have believed in him, the expression آمنتم له means, you have believed in him and have accepted his lead and have followed him.
a
7:124; 26:50.
b
7:125; 26:50.
c
7:124; 26:50.
d
7:125; 26:50.
2291
Important Words:
من (on account of) among other things means, because of, on account of, by reason of; as in مما خطیئآ تھم أغرقوا i.e. because of their sins they were drowned (71:26). It also means on, by, etc. (Aqrab).
خلاف (disobedience) and مخالفة are infinitive nouns from خالف. They say خالفه i.e. he disagreed with him, he disobeyed or defied him. خالف بین الشیئین means, he put the things on contrary sides or in contrary directions. خلاف means, disobedience, defiance; the contrary or opposite of a thing; contrary or alternate sides (Aqrab & Lane). من خلاف would therefore mean, on account of disobedience or on alternate sides. من here is used in the sense of عن, which also signifies cause or reason (تعلیل). The Quranic expression إلا عن موعدة وعدھا إیاہ means, on account of a promise he had made (9:144).
Commentary:
The crucifixion was in itself a terrible form of death yet the punishment of cutting off the hands and the feet was added to make it all the more dreadful. Elsewhere in the Quran the expression آمنتم به has been used in this connection. The difference between the two expressions is that whereas آمنتم به simply means, you have believed in him, the expression آمنتم له means, you have believed in him and have accepted his lead and have followed him.
a
7:125; 26:50.
d
7:12; 26:50.
1835B
The particle min also means, on account of, or because of and Khilaf means, opposition (Lane).
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَٰيَٰنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ ٱلسِّحْرِ ۗ وَٱللَّهُ خَيْرٌ وَأَبْقَىٰٓ
7:127; 26:52.
7:127; 26:52.
7:127; 26:52.
d
7:127; 26:52.
b
7:127; 26:52.
c
7:127; 26:52.
وَكَذَٰلِكَ نَجْزِى مَنْ أَسْرَفَ وَلَمْ يُؤْمِنۢ بِـَٔايَٰتِ رَبِّهِۦ ۚ وَلَعَذَابُ ٱلْءَاخِرَةِ أَشَدُّ وَأَبْقَىٰٓ
Commentary:
The verse presents some difficulty. In the preceding three verses we are told that a disbeliever will be raised up blind in the hereafter as a punishment for having turned a blind eye to God’s attributes and in this verse it is stated that the punishment of the Hereafter is surely severer and more lasting, which means that there will be another punishment severer and more lasting than the former punishment. What are these two punishments of the Hereafter? This difficulty is solved by vv. 2:167 and 6:95 wherein it is stated that when disbelievers will be disowned by their false gods and will be left alone, the falsity of their beliefs will dawn on them and consequently their remorse and frustration will be bitter in the extreme. That bitter realization will constitute the first punishment and the torment of Hell will form the second and more severe punishment.
2334A
Commentary:
The verse presents some difficulty. In the preceding three verses we are told that a disbeliever will be raised up blind in the hereafter as a punishment for having turned a blind eye to God’s attributes and in this verse it is stated that the punishment of the Hereafter is surely severer and more lasting, which means that there will be another punishment severer and more lasting than the former punishment. What are these two punishments of the Hereafter? This difficulty is solved by vv. 2:167 and 6:95 wherein it is stated that when disbelievers will be disowned by their false gods and will be left alone, the falsity of their beliefs will dawn on them and consequently their remorse and frustration will be bitter in the extreme. That bitter realization will constitute the first punishment and the torment of Hell will form the second and more severe punishment.
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ
15:89; 26:206-208; 28:61, 62.
All international jealousies and rivalries which result in wars and consequently in much human misery and bloodshed are the result, direct or indirect, of mad hunger for material wealth and physical comforts. Muslims are warned not to cast covetous looks on the wealth of other people.
15:89; 26:206-208; 28:61-62.
Important Words:
زھرة (splendour) is noun-infinitive from زھر which means, it shone or glistened; it gave light or shone brightly; it was clear in colour; he was or became beautiful. زھرة الدنیا means, the beauty and splendour of the present world or life; the abundance of its goods or comforts; its goods, finery or beauty and splendour (Lane & Aqrab).
Commentary:
All international jealousies and rivalries which result in wars and consequently in much human misery and bloodshed are the result, direct or indirect, of a mad hunger for material wealth and physical comforts. Muslims are warned not to cast covetous looks on the wealth and riches of other people and not to think that the acceptance of Islam by the wealthy people only will add to its glory and power and will accelerate its progress. On the contrary, material wealth will prove a source of great affliction and distress for nations hankering after it. In fact mad competition for the acquisition of wealth has brought all the misery to the world. Rivalries among western nations know no end and they have already caused two highly destructive wars and there is no knowing when humanity is to be thrown into the vortex of a third war, far more destructive than its two predecessors.
c
15:89; 26:206-208; 28:61, 62.
827
国际间种种的猜忌与敌对导致的战争给人类带来无边的苦难与血腥的杀戮。所有这些都是由于对物质财富与生活享受的疯狂追求所造成的直接与间接结果。穆斯林得到警告, 不得对他人的财富投以贪婪的目光。
a
15:89; 26:206-208; 28:61-62.
2338
Important Words:
زھرة (splendour) is noun-infinitive from زھر which means, it shone or glistened; it gave light or shone brightly; it was clear in colour; he was or became beautiful. زھرة الدنیا means, the beauty and splendour of the present world or life; the abundance of its goods or comforts; its goods, finery or beauty and splendour (Lane & Aqrab).
Commentary:
All international jealousies and rivalries which result in wars and consequently in much human misery and bloodshed are the result, direct or indirect, of a mad hunger for material wealth and physical comforts. Muslims are warned not to cast covetous looks on the wealth and riches of other people and not to think that the acceptance of Islam by the wealthy people only will add to its glory and power and will accelerate its progress. On the contrary, material wealth will prove a source of great affliction and distress for nations hankering after it. In fact mad competition for the acquisition of wealth has brought all the misery to the world. Rivalries among western nations know no end and they have already caused two highly destructive wars and there is no knowing when humanity is to be thrown into the vortex of a third war, far more destructive than its two predecessors.
c
15:89; 26:206-208; 28:61, 62.
1868
All international jealousies and rivalries which result in wars and consequently in much human misery and bloodshed are the result, direct or indirect, of mad hunger for material wealth and physical comforts. Muslims are warned not to cast covetous looks on the wealth of other people.
وَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَزِينَتُهَا ۚ وَمَا عِندَ ٱللَّهِ خَيْرٌ وَأَبْقَىٰٓ ۚ أَفَلَا تَعْقِلُونَ
3:15; 9:38; 10:71; 16:118; 40:40.
3:15; 9:38; 10:71; 16:118; 40:40.
3:15; 9:38; 10:71; 16:118; 40:40.
b
3:15; 9:38; 10:71; 16:118; 40:40.
a
3:15; 9:38; 10:71; 16:118; 40:40.
b
3:15; 9:38; 10:71; 16:118; 40:40.
فَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَمَا عِندَ ٱللَّهِ خَيْرٌ وَأَبْقَىٰ لِلَّذِينَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
28:61.
28:61.
28:61.
Commentary:
The verse points to the transitoriness of material means of disbelievers and to the vanity of human ambitions and aspirations.
d
28:61.
b
28:61.
3627
Commentary:
The verse points to the transitoriness of material means of disbelievers and to the vanity of human ambitions and aspirations.
a
28:61.
وَثَمُودَا۟ فَمَآ أَبْقَىٰ
Commentary:
The tribe of Thamud is known as the second ‘Ad.
3998
Commentary:
The tribe of Thamud is known as the second ‘Ad.
وَٱلْءَاخِرَةُ خَيْرٌ وَأَبْقَىٰٓ
93:5.
93:5.
93:5.
a
93:5.
a
93:5.
b
93:5.