اجۡتَنِبُ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "اجۡتَنِبُ".
- So shun each one of them
- Shun therefore
- and shun
- shun
- avoid
Occurrences in Quran
Found 4 verses containing "اجۡتَنِبُ".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنَّمَا الۡخَمۡرُ وَالۡمَیۡسِرُ وَالۡاَنۡصَابُ وَالۡاَزۡلٰمُ رِجۡسٌ مِّنۡ عَمَلِ الشَّیۡطٰنِ فَاجۡتَنِبُوۡہُ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
یہاں ضمیر جمع بجائے مفرد مجبوراً استعمال کی گئی ہے۔
2:220; 5:92.
5:4.
Important Words:
الخمروالمیسر (wine and games of hazard). See note on 2:220.
انصاب والازلام (idols and divining arrows). See note on 5:4.
رجس (abomination) is derived from رجس which means, it was or became unclean or dirty or filthy or disliked or hated; he performed a bad or evil or abominable action. رجس means, it made a sound or noise. رجس means, dirt or filth; or a dirty or filthy thing; anything or any action that is disliked or hated for its uncleanness or filthiness; a sin or crime; an action that leads to punishment; punishment; unbelief and infidelity; suggestion of the devil (Lane & Aqrab).
Commentary:
See 2:220 & 5:4. Almost all the meanings of رجس are applicable here.
e
2:220; 5:92.
f
5:4.
2
یہاں ضمیر جمع بجائے مفرد مجبوراً استعمال کی گئی ہے۔
a
2:220; 5:92.
b
5:4.
718
Important Words:
الخمروالمیسر (wine and games of hazard). See note on 2:220.
انصاب والازلام (idols and divining arrows). See note on 5:4.
رجس (abomination) is derived from رجس which means, it was or became unclean or dirty or filthy or disliked or hated; he performed a bad or evil or abominable action. رجس means, it made a sound or noise. رجس means, dirt or filth; or a dirty or filthy thing; anything or any action that is disliked or hated for its uncleanness or filthiness; a sin or crime; an action that leads to punishment; punishment; unbelief and infidelity; suggestion of the devil (Lane & Aqrab).
Commentary:
See 2:220 & 5:4. Almost all the meanings of رجس are applicable here.
a
2:220; 5:92.
b
5:4.
وَلَقَدۡ بَعَثۡنَا فِیۡ کُلِّ اُمَّۃٍ رَّسُوۡلًا اَنِ اعۡبُدُوا اللّٰہَ وَاجۡتَنِبُوا الطّٰغُوۡتَ ۖ فَمِنۡہُمۡ مَّنۡ ہَدَی اللّٰہُ وَمِنۡہُمۡ مَّنۡ حَقَّتۡ عَلَیۡہِ الضَّلٰلَۃُ ۚ فَسِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الۡمُکَذِّبِیۡنَ
طَاغُوۡتَ کے معنے عربی زبان میں سرکش کے ہوتے ہیں (دیکھو مفرداتِ راغب) نیز جو شخص لوگوں کو نیکی کے راستہ سے ہٹائے۔
10:48; 13:8; 35:25.
7:31.
3:138; 6:12.
10:48; 13:8; 35:25.
7:31.
3:138; 6:12.
Commentary:
This verse supplies several answers to the objection of disbelievers mentioned in the previous verse. The first answer is that God had raised Prophets among different peoples at different times and every one of these Prophets had taught the Unity of God. If the contention of disbelievers that polytheism was permitted and countenanced by God had any basis in fact then one or other of these Prophets should have subscribed to this doctrine. But all the Prophets most vehemently denounced polytheism in every shape and form.
The second answer is implied in the words, We did raise among every people a Messenger, which mean that if God had chosen to employ force in the matter of faith, then there was no need for so many Prophets to come to convey to man the will of God. One Prophet would have sufficed through whom God would have guided to the right path those whom He desired. The long succession of Prophets who appeared among different peoples at different times to exhort them to live righteous lives constitutes a strong proof that man is created a free agent.
The third answer is contained in the injunction "shun the Evil One". If it were true that good and evil had been predetermined by God and man is only the victim of determinism, there is no sense in such an injunction, and in sending so many Prophets, for in that case every man’s course would have been predetermined. The fourth answer consists in the fact that at the appearance of every Prophet a certain number of people who before his advent are polytheists renounce their wrong doctrines and become believers in the Unity of God. In the event of man’s actions having been predetermined, he could not possibly effect a change in his beliefs or actions. The fact that on the occasion of the advent of every Prophet a certain number of disbelievers join the ranks of believers is positive proof of the fact that man has been endowed with freewill and that he is the master of his own destiny.
Divine visitations that have invariably overtaken disbelievers in all ages constitute yet another very cogent proof that man has been created free and is not the object or victim of a predetermined fate because there is no sense or justification in punishment overtaking a person who is not free to act as he likes.
a
7:31.
b
3:138; 6:12.
g
10:48; 13:8; 35:25.
1
طَاغُوۡتَ کے معنے عربی زبان میں سرکش کے ہوتے ہیں (دیکھو مفرداتِ راغب) نیز جو شخص لوگوں کو نیکی کے راستہ سے ہٹائے۔
a
10:48; 13:8; 35:25.
b
7:31.
c
3:138; 6:12.
1838
Commentary:
This verse supplies several answers to the objection of disbelievers mentioned in the previous verse. The first answer is that God had raised Prophets among different peoples at different times and every one of these Prophets had taught the Unity of God. If the contention of disbelievers that polytheism was permitted and countenanced by God had any basis in fact then one or other of these Prophets should have subscribed to this doctrine. But all the Prophets most vehemently denounced polytheism in every shape and form.
The second answer is implied in the words, We did raise among every people a Messenger, which mean that if God had chosen to employ force in the matter of faith, then there was no need for so many Prophets to come to convey to man the will of God. One Prophet would have sufficed through whom God would have guided to the right path those whom He desired. The long succession of Prophets who appeared among different peoples at different times to exhort them to live righteous lives constitutes a strong proof that man is created a free agent.
The third answer is contained in the injunction "shun the Evil One". If it were true that good and evil had been predetermined by God and man is only the victim of determinism, there is no sense in such an injunction, and in sending so many Prophets, for in that case every man’s course would have been predetermined. The fourth answer consists in the fact that at the appearance of every Prophet a certain number of people who before his advent are polytheists renounce their wrong doctrines and become believers in the Unity of God. In the event of man’s actions having been predetermined, he could not possibly effect a change in his beliefs or actions. The fact that on the occasion of the advent of every Prophet a certain number of disbelievers join the ranks of believers is positive proof of the fact that man has been endowed with freewill and that he is the master of his own destiny.
Divine visitations that have invariably overtaken disbelievers in all ages constitute yet another very cogent proof that man has been created free and is not the object or victim of a predetermined fate because there is no sense or justification in punishment overtaking a person who is not free to act as he likes.
e
10:48; 13:8; 35:25.
f
7:31.
g
3:138; 6:12.
ذٰلِکَ وَمَنۡ یُّعَظِّمۡ حُرُمٰتِ اللّٰہِ فَہُوَ خَیۡرٌ لَّہٗ عِنۡدَ رَبِّہٖ ۗ وَاُحِلَّتۡ لَکُمُ الۡاَنۡعٰمُ اِلَّا مَا یُتۡلٰی عَلَیۡکُمۡ ۖ فَاجۡتَنِبُوا الرِّجۡسَ مِنَ الۡاَوۡثٰنِ وَاجۡتَنِبُوۡا قَوۡلَ الزُّوۡرِ
5:3.
5:2; 6:146.
5:3.
5:2; 6:146.
Commentary:
The words, "whoso honours the sacred things of Allah, it will be good for him with his Lord," signify that a Muslim should not treat lightly or with disrespect such things as God has sanctified or held sacred. The words cover all those things and persons that God has honoured.
In the last sentence of the verse lying and idol worship have been condemned as equally heinous. Of all abominations, falsehood, perhaps, plays the greatest part in the moral degradation of a man, second only to idol worship.
The verse also points to the great truth that without fully subscribing to the belief in Divine Unity it is impossible to get rid of mental confusion and bewilderment and to enjoy real peace of mind. An idolater falls an easy victim to unfounded superstitious fears.
d
5:3.
e
5:2; 6:146.
a
5:3.
b
5:2; 6:146.
2461
Commentary:
The words, "whoso honours the sacred things of Allah, it will be good for him with his Lord," signify that a Muslim should not treat lightly or with disrespect such things as God has sanctified or held sacred. The words cover all those things and persons that God has honoured.
In the last sentence of the verse lying and idol worship have been condemned as equally heinous. Of all abominations, falsehood, perhaps, plays the greatest part in the moral degradation of a man, second only to idol worship.
The verse also points to the great truth that without fully subscribing to the belief in Divine Unity it is impossible to get rid of mental confusion and bewilderment and to enjoy real peace of mind. An idolater falls an easy victim to unfounded superstitious fears.
a
5:3.
b
5:2; 6:146.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اجۡتَنِبُوۡا کَثِیۡرًا مِّنَ الظَّنِّ اِنَّ بَعۡضَ الظَّنِّ اِثۡمٌ ۖ وَّلَا تَجَسَّسُوۡا وَلَا یَغۡتَبۡ بَّعۡضُکُمۡ بَعۡضًا ۚ اَیُحِبُّ اَحَدُکُمۡ اَنۡ یَّاۡکُلَ لَحۡمَ اَخِیۡہِ مَیۡتًا فَکَرِہۡتُمُوۡہُ ۚ وَاتَّقُوا اللّٰہَ ۚ اِنَّ اللّٰہَ تَوَّابٌ رَّحِیۡمٌ
53:29.
这章经文的要点是穆斯林个人间、团体中建立和平友好、睦邻关系和亲善, 这节经文和上一节经文提到了引起倾轧、纠纷和分歧的社会弊病; 这些社会弊病腐蚀、败坏社会并摧毁社会的核心; 穆斯林有责任防止它们。其中有的是取笑和嘲弄他人, 暗中监视人、呼外号、猜疑、暗中诽谤。在这里特别提到了妇女, 因为她们更容易成为这些弊病的牺牲品。这些弊病的主要根源是骄傲和虚伪的优越感, 这在下一章中明确论及。由于这一章奠定了伊斯兰教坚实有力的兄弟关系的基础, 遂而消除了穆斯林间的不睦与不和。
پھر غیبت کیوں کرتے ہو جو ایسی ہی بری شے ہے۔
53:29
The principal theme of the Surah being the establishment of concord, amity and goodwill among Muslim individuals and groups, this and the preceding verse mention some of those social evils which cause discord, dissensions and differences; and corrode, corrupt and contaminate a society and eat into its vitals; and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nicknames, and suspicion and backbiting, are some of these social evils. Women have been particularly mentioned in this connection in that they are more prone to fall a victim to them. The main cause which lies at the root of these evils are conceit and a false sense of superiority, which the next verse expressly deals with. By removing these basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.
10:67; 53:29.
Commentary:
As stated above the principal theme of the Surah is the establishment of concord, amity and goodwill between Muslim individuals and groups and therefore it has mentioned some of those social evils which cause discord, dissensions and differences, and corrode, corrupt and contaminate a society, eating into its vitals, and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nick-names, and suspicion and backbiting are some of these social evils. Women have been particularly mentioned here in that they are more prone to fall a victim to these evils. The main cause, which lies at the root of these evils, is conceit and a false sense of superiority, which the next verse expressly deals with. By removing the basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.
a
53:29.
1279
这章经文的要点是穆斯林个人间、团体中建立和平友好、睦邻关系和亲善, 这节经文和上一节经文提到了引起倾轧、纠纷和分歧的社会弊病; 这些社会弊病腐蚀、败坏社会并摧毁社会的核心; 穆斯林有责任防止它们。其中有的是取笑和嘲弄他人, 暗中监视人、呼外号、猜疑、暗中诽谤。在这里特别提到了妇女, 因为她们更容易成为这些弊病的牺牲品。这些弊病的主要根源是骄傲和虚伪的优越感, 这在下一章中明确论及。由于这一章奠定了伊斯兰教坚实有力的兄弟关系的基础, 遂而消除了穆斯林间的不睦与不和。
1
پھر غیبت کیوں کرتے ہو جو ایسی ہی بری شے ہے۔
a
10:67; 53:29.
3850
Commentary:
As stated above the principal theme of the Surah is the establishment of concord, amity and goodwill between Muslim individuals and groups and therefore it has mentioned some of those social evils which cause discord, dissensions and differences, and corrode, corrupt and contaminate a society, eating into its vitals, and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nick-names, and suspicion and backbiting are some of these social evils. Women have been particularly mentioned here in that they are more prone to fall a victim to these evils. The main cause, which lies at the root of these evils, is conceit and a false sense of superiority, which the next verse expressly deals with. By removing the basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.
b
53:29
2795
The principal theme of the Surah being the establishment of concord, amity and goodwill among Muslim individuals and groups, this and the preceding verse mention some of those social evils which cause discord, dissensions and differences; and corrode, corrupt and contaminate a society and eat into its vitals; and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nicknames, and suspicion and backbiting, are some of these social evils. Women have been particularly mentioned in this connection in that they are more prone to fall a victim to them. The main cause which lies at the root of these evils are conceit and a false sense of superiority, which the next verse expressly deals with. By removing these basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.