أَعَزُّ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "أَعَزُّ".
- and stronger in respect
- mightier
- the one most honourable will surely drive out
Occurrences in Quran
Found 3 verses containing "أَعَزُّ".
قَالَ يَٰقَوْمِ أَرَهْطِىٓ أَعَزُّ عَلَيْكُم مِّنَ ٱللَّهِ وَٱتَّخَذْتُمُوهُ وَرَآءَكُمْ ظِهْرِيًّا ۖ إِنَّ رَبِّى بِمَا تَعْمَلُونَ مُحِيطٌ
Commentary:
The Prophets are very jealous about the honour of God. Anyone else in Shu‘aib’s place would have been glad to see that his clan was so powerful that his enemy refrained from doing him harm out of fear of his tribesmen. But it makes Shu‘aib indignant that his security from harm has been ascribed to his clan and not to the protection of God, and he sharply rebukes his opponents saying: "Is my clan more powerful than God so that you are afraid to harm me because of them but you do not fear God and continue to disobey Him by indulging in plunder and fraud". Shu‘aib does not mind, by thus despising his own clan, running the risk of estranging them or making them angry. Only one thought holds sway over his mind and that thought relates to the honour of his God.
The Holy Prophet also never failed to display his love and jealousy for God in a manner worthy of his great spiritual position. One such opportunity occurred at Uhud when, the Muslims suffered a temporary defeat and the infidels, thinking that the Prophet had been killed, shouted slogans glorifying their national idol, Hubal. On that critical occasion, when considerations of safety demanded complete silence, the Holy Prophet rebuked the Muslims for keeping silent and urged them to glorify God at the top of their voices.
1473
Commentary:
The Prophets are very jealous about the honour of God. Anyone else in Shu‘aib’s place would have been glad to see that his clan was so powerful that his enemy refrained from doing him harm out of fear of his tribesmen. But it makes Shu‘aib indignant that his security from harm has been ascribed to his clan and not to the protection of God, and he sharply rebukes his opponents saying: "Is my clan more powerful than God so that you are afraid to harm me because of them but you do not fear God and continue to disobey Him by indulging in plunder and fraud". Shu‘aib does not mind, by thus despising his own clan, running the risk of estranging them or making them angry. Only one thought holds sway over his mind and that thought relates to the honour of his God.
The Holy Prophet also never failed to display his love and jealousy for God in a manner worthy of his great spiritual position. One such opportunity occurred at Uhud when, the Muslims suffered a temporary defeat and the infidels, thinking that the Prophet had been killed, shouted slogans glorifying their national idol, Hubal. On that critical occasion, when considerations of safety demanded complete silence, the Holy Prophet rebuked the Muslims for keeping silent and urged them to glorify God at the top of their voices.
وَكَانَ لَهُۥ ثَمَرٌ فَقَالَ لِصَٰحِبِهِۦ وَهُوَ يُحَاوِرُهُۥٓ أَنَا۠ أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا
强大而兴盛的基督教国家, 看不起并且嘲笑贫穷而无权力的穆斯林, 因为 穆斯林贫困而缺乏物质资源。
یعنی آخرمیں مسیحیوں نے ترقی کی اور مسلمانوں کو طعنہ دیا کہ ہماری قوم زیادہ طاقتور ہے۔
The powerful and prosperous Christian nations would look down upon and taunt the poor and powerless Muslims for their poverty and lack of material resources.
Important Words:
یحاورہ (arguing boastfully with him) is derived fromحار . They say حار الی الشیء i.e. he returned to a thing. حاورہ means, he returned him answer for answer; held dialogue or debate with him; he vied with him for superiority in glorying or boasting or the like (Lane & Aqrab).
Commentary:
Now as to the meaning of the parable as a whole. In the beginning of the Surah it was said that the Holy Prophet had already conveyed the Message of God to the Meccans, and that he was now going to convey it to Christians also. Again, reference was made to the history of early Christians who endured untold persecutions for their belief in the Unity of God and whose successors became idol-worshippers and were entirely engrossed in the pursuit of material wealth.
The Quranic parable bears very close resemblance to the parable of the vineyard in the Gospels (Mark 12:1-12; Matt. 21:33-46 & Luke 20:9-19). It speaks of two peoples—Muslims and Christians. The master of the garden in the Quranic parable represents Christian peoples, and the "grapevines" stand for increase in their wealth and offspring. The hedge of date-palms denotes their armed forces which in the days of their power and glory will safeguard their possessions.
The parable speaks of two gardens which denotes that Christian peoples in their chequered history were to rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the 19th century. During the interval between these two periods of the progress and prosperity of its followers Christianity resembled a field of corn which was exposed to the danger of being trampled upon and destroyed. In this interval God caused the great stream of Islam to flow and fertilize the entire world. A mighty man of truth—the Holy Prophet Muhammad—made his appearance. His advent constituted the greatest landmark in the religious life of mankind. He gave to the world new concepts, new ideals and new values and left behind him the Quran as humanity’s infallible and eternal guide.
As shown under Important Words, "fruits" signify fresh sources of honour. The expression, and he had fruit in abundance, therefore means that Christian nations would continue to make new scientific inventions and discoveries which would greatly add to their material wealth, power and prosperity. The words, I am richer than thou in wealth and stronger in respect of men, mean that Christian nations will advance their own material wealth and political power and the poverty and backwardness of Muslim peoples as an argument in favour of the truth of their religion.
760
强大而兴盛的基督教国家, 看不起并且嘲笑贫穷而无权力的穆斯林, 因为 穆斯林贫困而缺乏物质资源。
5
یعنی آخرمیں مسیحیوں نے ترقی کی اور مسلمانوں کو طعنہ دیا کہ ہماری قوم زیادہ طاقتور ہے۔
2075
Important Words:
یحاورہ (arguing boastfully with him) is derived fromحار . They say حار الی الشیء i.e. he returned to a thing. حاورہ means, he returned him answer for answer; held dialogue or debate with him; he vied with him for superiority in glorying or boasting or the like (Lane & Aqrab).
Commentary:
Now as to the meaning of the parable as a whole. In the beginning of the Surah it was said that the Holy Prophet had already conveyed the Message of God to the Meccans, and that he was now going to convey it to Christians also. Again, reference was made to the history of early Christians who endured untold persecutions for their belief in the Unity of God and whose successors became idol-worshippers and were entirely engrossed in the pursuit of material wealth.
The Quranic parable bears very close resemblance to the parable of the vineyard in the Gospels (Mark 12:1-12; Matt. 21:33-46 & Luke 20:9-19). It speaks of two peoples—Muslims and Christians. The master of the garden in the Quranic parable represents Christian peoples, and the "grapevines" stand for increase in their wealth and offspring. The hedge of date-palms denotes their armed forces which in the days of their power and glory will safeguard their possessions.
The parable speaks of two gardens which denotes that Christian peoples in their chequered history were to rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the 19th century. During the interval between these two periods of the progress and prosperity of its followers Christianity resembled a field of corn which was exposed to the danger of being trampled upon and destroyed. In this interval God caused the great stream of Islam to flow and fertilize the entire world. A mighty man of truth—the Holy Prophet Muhammad—made his appearance. His advent constituted the greatest landmark in the religious life of mankind. He gave to the world new concepts, new ideals and new values and left behind him the Quran as humanity’s infallible and eternal guide.
As shown under Important Words, "fruits" signify fresh sources of honour. The expression, and he had fruit in abundance, therefore means that Christian nations would continue to make new scientific inventions and discoveries which would greatly add to their material wealth, power and prosperity. The words, I am richer than thou in wealth and stronger in respect of men, mean that Christian nations will advance their own material wealth and political power and the poverty and backwardness of Muslim peoples as an argument in favour of the truth of their religion.
1690A
The powerful and prosperous Christian nations would look down upon and taunt the poor and powerless Muslims for their poverty and lack of material resources.
يَقُولُونَ لَئِن رَّجَعْنَآ إِلَى ٱلْمَدِينَةِ لَيُخْرِجَنَّ ٱلْأَعَزُّ مِنْهَا ٱلْأَذَلَّ ۚ وَلِلَّهِ ٱلْعِزَّةُ وَلِرَسُولِهِۦ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ ٱلْمُنَٰفِقِينَ لَا يَعْلَمُونَ
عبداللہ ابن اُبَیّ ابن سَلُول نے جو منافقوں کا سردار تھا غزوہ ٔ مصطلق کے موقعہ پر مسلمانوں کو لڑوانے کے لئے یہ کہا تھا مگر اس کے بیٹے کو جو مخلص مومن تھا اس واقعہ کا علم ہو گیا۔ جب لشکر واپس مدینہ لوٹا۔ تو وہ دوڑ کر مدینہ کے دروازہ کے آگے کھڑا ہو گیا۔ اور اس نے تلوار نکال لی۔ اور باپ سے کہا کہ اونٹ سے اُتر آ۔ اور سب مدینہ والوں کے سامنے بلند آواز سے کہہ کہ مدینہ کے سب سے معزّز آدمی محمد رسول اللہ صلی اللہ علیہ وسلم ہیں اور سب سے ذلیل مَیں ہوں۔ جب تک نہ کہو گے۔ مدینہ میں داخل نہ ہو سکو گے اور اگر کوشش کرو گے تو تمہارا سر کاٹ دوں گا۔ عبداللہ ڈر گیا۔ اور سب کے سامنے اس
In the course of a campaign (probably the one against Banu Mustaliq) ‘Abdullah bin Ubayy, leader of the Medina Hypocrites whose fond expectations to become the Chief of Medina were shattered by the Holy Prophet’s arrival on the scene is reported to have said that on his return to Medina he, 'the most honourable of its inhabitants' meaning himself would drive out therefrom 'the meanest of them,' meaning the Holy Prophet. ‘Abdullah’s son heard of this vile boast of his father, and as the party reached Medina, he drew his sword and barred his father’s entry into the town until he had confessed and declared that he himself was the meanest of the citizens of Medina and the Holy Prophet the most honourable of them. Thus his boast recoiled on his head.
Commentary:
In the course of a campaign, (probably the one against Banu Mustaliq) ‘Abdullah bin Ubayy, leader of the hypocrites of Medina, is reported to have said that on his return he, "the most honourable of the inhabitants of Medina," would drive out therefrom "the meanest of them," meaning thereby that he would drive out of Medina the Holy Prophet, along with the entire band of his followers. ‘Abdullah bin Ubayy was bitterly hostile to the Holy Prophet because his hopes of becoming the Chief of Medina were shattered by the Holy Prophet’s arrival on the scene. ‘Abdullah’s son heard of this vile boast of his father, and as the party returned to Medina, he drew his sword and barred his father’s entry into the town till he had confessed and declared that he himself was the meanest of the citizens of Medina and the Holy Prophet the most honourable of them. Thus his boast recoiled on his own head.
1
عبداللہ ابن اُبَیّ ابن سَلُول نے جو منافقوں کا سردار تھا غزوہ ٔ مصطلق کے موقعہ پر مسلمانوں کو لڑوانے کے لئے یہ کہا تھا مگر اس کے بیٹے کو جو مخلص مومن تھا اس واقعہ کا علم ہو گیا۔ جب لشکر واپس مدینہ لوٹا۔ تو وہ دوڑ کر مدینہ کے دروازہ کے آگے کھڑا ہو گیا۔ اور اس نے تلوار نکال لی۔ اور باپ سے کہا کہ اونٹ سے اُتر آ۔ اور سب مدینہ والوں کے سامنے بلند آواز سے کہہ کہ مدینہ کے سب سے معزّز آدمی محمد رسول اللہ صلی اللہ علیہ وسلم ہیں اور سب سے ذلیل مَیں ہوں۔ جب تک نہ کہو گے۔ مدینہ میں داخل نہ ہو سکو گے اور اگر کوشش کرو گے تو تمہارا سر کاٹ دوں گا۔ عبداللہ ڈر گیا۔ اور سب کے سامنے اس
4250
Commentary:
In the course of a campaign, (probably the one against Banu Mustaliq) ‘Abdullah bin Ubayy, leader of the hypocrites of Medina, is reported to have said that on his return he, "the most honourable of the inhabitants of Medina," would drive out therefrom "the meanest of them," meaning thereby that he would drive out of Medina the Holy Prophet, along with the entire band of his followers. ‘Abdullah bin Ubayy was bitterly hostile to the Holy Prophet because his hopes of becoming the Chief of Medina were shattered by the Holy Prophet’s arrival on the scene. ‘Abdullah’s son heard of this vile boast of his father, and as the party returned to Medina, he drew his sword and barred his father’s entry into the town till he had confessed and declared that he himself was the meanest of the citizens of Medina and the Holy Prophet the most honourable of them. Thus his boast recoiled on his own head.
3053
In the course of a campaign (probably the one against Banu Mustaliq) ‘Abdullah bin Ubayy, leader of the Medina Hypocrites whose fond expectations to become the Chief of Medina were shattered by the Holy Prophet’s arrival on the scene is reported to have said that on his return to Medina he, 'the most honourable of its inhabitants' meaning himself would drive out therefrom 'the meanest of them,' meaning the Holy Prophet. ‘Abdullah’s son heard of this vile boast of his father, and as the party reached Medina, he drew his sword and barred his father’s entry into the town until he had confessed and declared that he himself was the meanest of the citizens of Medina and the Holy Prophet the most honourable of them. Thus his boast recoiled on his head.