اَضَلَّ
Appears 11 times in Quran
Derived Words (11)
Words derived from the stem "اَضَلَّ".
- to guide him whom Allah has caused to perish
- And Pharaoh led his people astray
- has adjudged as lost
- led us astray
- He led me astray
- And he did lead astray
- led us astray
- has led them astray
- and whom Allah has adjudged astray
- He renders their works vain
- and He will make their works vain
Occurrences in Quran
Found 11 verses containing "اَضَلَّ".
۞ فَمَا لَکُمۡ فِی الۡمُنٰفِقِیۡنَ فِئَتَیۡنِ وَاللّٰہُ اَرۡکَسَہُمۡ بِمَا کَسَبُوۡۤا ۚ اَتُرِیۡدُوۡنَ اَنۡ تَہۡدُوۡا مَنۡ اَضَلَّ اللّٰہُ ۖ وَمَنۡ یُّضۡلِلِ اللّٰہُ فَلَنۡ تَجِدَ لَہٗ سَبِیۡلًا
یعنی ان کی عقل مار دی ہے۔
Believers disagreed among themselves as to how the Hypocrites living in the suburbs of Medina, i.e. the Bedouin tribes of the countryside, should be treated. Some sympathized with them and recommended leniency towards them, hoping that in this way they might gradually reform themselves, while others looked upon them as a serious menace to Islam and advocated strict measures. Muslims are here told that these Hypocrites are the enemies of God and that they should not allow themselves to be divided on their account.
Important Words:
ارکسھم (has overthrown them). See 4:92.
Commentary:
Believers disagreed among themselves as to how the hypocrites living in the suburbs of Medina, i.e. the Bedouin tribes of the countryside, were to be treated. Some sympathized with them and recommended leniency towards them, hoping that in this way they might gradually reform themselves, while others looked upon them as a serious menace to Islam and Muslims and advocated severity towards them. As this disagreement was likely to cause a split among Muslims and divide them into two parties, the Quran here expresses its disapproval of such a course. Muslims, it says, should beware of becoming divided among themselves due to the hypocrites. They should remember that a split in their own ranks was a much more serious affair than a danger from outside. The hypocrites were the enemies of God, and believers should not allow themselves to be divided on their account.
1
یعنی ان کی عقل مار دی ہے۔
557
Important Words:
ارکسھم (has overthrown them). See 4:92.
Commentary:
Believers disagreed among themselves as to how the hypocrites living in the suburbs of Medina, i.e. the Bedouin tribes of the countryside, were to be treated. Some sympathized with them and recommended leniency towards them, hoping that in this way they might gradually reform themselves, while others looked upon them as a serious menace to Islam and Muslims and advocated severity towards them. As this disagreement was likely to cause a split among Muslims and divide them into two parties, the Quran here expresses its disapproval of such a course. Muslims, it says, should beware of becoming divided among themselves due to the hypocrites. They should remember that a split in their own ranks was a much more serious affair than a danger from outside. The hypocrites were the enemies of God, and believers should not allow themselves to be divided on their account.
644
Believers disagreed among themselves as to how the Hypocrites living in the suburbs of Medina, i.e. the Bedouin tribes of the countryside, should be treated. Some sympathized with them and recommended leniency towards them, hoping that in this way they might gradually reform themselves, while others looked upon them as a serious menace to Islam and advocated strict measures. Muslims are here told that these Hypocrites are the enemies of God and that they should not allow themselves to be divided on their account.
وَاَضَلَّ فِرۡعَوۡنُ قَوۡمَہٗ وَمَا ہَدٰی
قَالَ فَاِنَّا قَدۡ فَتَنَّا قَوۡمَکَ مِنۡۢ بَعۡدِکَ وَاَضَلَّہُمُ السَّامِرِیُّ
7:149.
7:149.
Samiri may be a relative noun from Samirah (the Samaritans), a people said to be one of the tribes of the Children of Israel; or a sect of the Jews, differing from them in many of their institutions. Properly speaking, they were inhabitants of Samaria. The name is now restricted to a small tribe of people living in Nablus and calling themselves "Bene Yisrael." Their history as a distinct community began with the taking of Samaria by the Assyrians in 722 B.C. (Lane & Jew. Enc.).
7:149.
Important Words:
السامری (Samiri) is derived from سمر. They say سمرہ i.e. he nailed it, i.e. he made it fast, firm or strong with a nail or nails, a nail being called سمار. Hence سامر is one who makes things fast with nails, i.e. one belonging to the profession of blacksmiths, carpenters, etc. Thus سامرة means, a people who carry on the profession of blacksmiths, carpenters etc. i.e. artisans. Samiri, the mischief-maker, seems to belong to this class. So سامری may be a descriptive or attributive name. Or it may be a relative noun from سامرة (the Samaritans), a people said to be one of the tribes of the Children of Israel; or a sect of the Jews, differing from them in many of their institutions. Properly speaking they were inhabitants of Samaria. The name is now restricted to a small tribe of people living in Nablus and calling themselves "Bene Yisrael". Their history as a distinct community began with the taking of Samaria by the Assyrians in 722 B.C. (Lane & Jew. Enc.).
a
7:149.
a
7:149.
2299
Important Words:
السامری (Samiri) is derived from سمر. They say سمرہ i.e. he nailed it, i.e. he made it fast, firm or strong with a nail or nails, a nail being called سمار. Hence سامر is one who makes things fast with nails, i.e. one belonging to the profession of blacksmiths, carpenters, etc. Thus سامرة means, a people who carry on the profession of blacksmiths, carpenters etc. i.e. artisans. Samiri, the mischief-maker, seems to belong to this class. So سامری may be a descriptive or attributive name. Or it may be a relative noun from سامرة (the Samaritans), a people said to be one of the tribes of the Children of Israel; or a sect of the Jews, differing from them in many of their institutions. Properly speaking they were inhabitants of Samaria. The name is now restricted to a small tribe of people living in Nablus and calling themselves "Bene Yisrael". Their history as a distinct community began with the taking of Samaria by the Assyrians in 722 B.C. (Lane & Jew. Enc.).
a
7:149.
1841
Samiri may be a relative noun from Samirah (the Samaritans), a people said to be one of the tribes of the Children of Israel; or a sect of the Jews, differing from them in many of their institutions. Properly speaking, they were inhabitants of Samaria. The name is now restricted to a small tribe of people living in Nablus and calling themselves "Bene Yisrael." Their history as a distinct community began with the taking of Samaria by the Assyrians in 722 B.C. (Lane & Jew. Enc.).
لَّقَدۡ اَضَلَّنِیۡ عَنِ الذِّکۡرِ بَعۡدَ اِذۡ جَآءَنِیۡ ۗ وَکَانَ الشَّیۡطٰنُ لِلۡاِنۡسٰنِ خَذُوۡلًا
Important Words:
خذولا (one who always deserts) is derived from خذل. They say خذله or خذل عنه i.e. he abstained from, or neglected, aiding or assisting him; and held back from him; he left or forsook him or deserted him. خذول is the intensive form of خاذل and means, a great deserter or one who always deserts his friends (Lane & Mufradat).
2666
Important Words:
خذولا (one who always deserts) is derived from خذل. They say خذله or خذل عنه i.e. he abstained from, or neglected, aiding or assisting him; and held back from him; he left or forsook him or deserted him. خذول is the intensive form of خاذل and means, a great deserter or one who always deserts his friends (Lane & Mufradat).
وَمَاۤ اَضَلَّنَاۤ اِلَّا الۡمُجۡرِمُوۡنَ
وَلَقَدۡ اَضَلَّ مِنۡکُمۡ جِبِلًّا کَثِیۡرًا ۖ اَفَلَمۡ تَکُوۡنُوۡا تَعۡقِلُوۡنَ
بَلِ اتَّبَعَ الَّذِیۡنَ ظَلَمُوۡۤا اَہۡوَآءَہُمۡ بِغَیۡرِ عِلۡمٍ ۖ فَمَنۡ یَّہۡدِیۡ مَنۡ اَضَلَّ اللّٰہُ ۖ وَمَا لَہُمۡ مِّنۡ نّٰصِرِیۡنَ
7:187; 13:34; 39:37; 40:34.
7:187; 13:34; 39:37; 40:34.
7:187; 13:34; 39:37; 40:34.
b
7:187; 13:34; 39:37; 40:34.
a
7:187; 13:34; 39:37; 40:34.
a
7:187; 13:34; 39:37; 40:34.
وَقَالَ الَّذِیۡنَ کَفَرُوۡا رَبَّنَاۤ اَرِنَا الَّذَیۡنِ اَضَلَّانَا مِنَ الۡجِنِّ وَالۡاِنۡسِ نَجۡعَلۡہُمَا تَحۡتَ اَقۡدَامِنَا لِیَکُوۡنَا مِنَ الۡاَسۡفَلِیۡنَ
چونکہ دنیا میں گمراہ کرنے والے لوگ بڑے معزّز سمجھے جاتے ہیں۔ قیامت کے دن ادنیٰ درجہ کے لوگ جو اُن کی اتباع کیا کرتے تھے‘ خداتعالیٰ سے درخواست کریں گے کہ اگر تو ان کو ہمارے حوالہ کرے تو ہم ان کو پیروں کے نیچے مسلیں تا کہ ان کی ساری عزت جاتی رہے اور وہ ذلیل ترین آدمی بن جائیں۔
33:69; 38:62.
Commentary:
The word الذین means, two groups or sets of people, one from among the jinn and the other from among men.
c
33:69; 38:62.
1189
人分两群或两类, 一类在精纳 (جِنّ, Jinn 非普通人), 一类在普通人。
1
چونکہ دنیا میں گمراہ کرنے والے لوگ بڑے معزّز سمجھے جاتے ہیں۔ قیامت کے دن ادنیٰ درجہ کے لوگ جو اُن کی اتباع کیا کرتے تھے‘ خداتعالیٰ سے درخواست کریں گے کہ اگر تو ان کو ہمارے حوالہ کرے تو ہم ان کو پیروں کے نیچے مسلیں تا کہ ان کی ساری عزت جاتی رہے اور وہ ذلیل ترین آدمی بن جائیں۔
a
33:69; 38:62.
3580
Commentary:
The word الذین means, two groups or sets of people, one from among the jinn and the other from among men.
b
33:69; 38:62.
2634
Two groups or sets of people, one from among the jinn and the other from among men.
اَفَرَءَیۡتَ مَنِ اتَّخَذَ اِلٰہَہٗ ہَوٰٮہُ وَاَضَلَّہُ اللّٰہُ عَلٰی عِلۡمٍ وَّخَتَمَ عَلٰی سَمۡعِہٖ وَقَلۡبِہٖ وَجَعَلَ عَلٰی بَصَرِہٖ غِشٰوَۃً فَمَنۡ یَّہۡدِیۡہِ مِنۡۢ بَعۡدِ اللّٰہِ ۚ اَفَلَا تَذَکَّرُوۡنَ
25:44.
2:8; 6:47; 16:109.
25:44.
2:8; 6:47; 16:109.
Commentary:
The verse develops the theme of the preceding verse and purports to say that as man has been created to serve a sublime object and has been endowed with great powers and faculties for the fulfilment of that object, and as the whole universe has been pressed into service for him in order to help him in its achievement, so, if, instead of making a proper use of his God-given powers he worships gods of his own fancy or imagination, he works out his spiritual ruin with his own hands.
d
25:44.
e
2:8; 6:47; 16:109.
b
25:44.
c
2:8; 6:47; 16:109.
3747
Commentary:
The verse develops the theme of the preceding verse and purports to say that as man has been created to serve a sublime object and has been endowed with great powers and faculties for the fulfilment of that object, and as the whole universe has been pressed into service for him in order to help him in its achievement, so, if, instead of making a proper use of his God-given powers he worships gods of his own fancy or imagination, he works out his spiritual ruin with his own hands.
b
25:44.
c
2:8; 6:47; 16:109.
اَلَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ اَضَلَّ اَعۡمٰلَہُمۡ
4:168; 16:89.
b
4:168; 16:89.
b
4:168; 16:89.
3789
Commentary:
Works of disbelievers are rendered vain in that their efforts to arrest the progress of the cause of Truth produce no results. The cause of Truth triumphs and prevails.
b
4:168; 16:89.
2737
Works of disbelievers are rendered vain in that their efforts to arrest the progress of Islam produce no results.