حَیٰوۃَ
Appears 12 times in Quran
Derived Words (3)
Words derived from the stem "حَیٰوۃَ".
Occurrences in Quran
Found 12 verses containing "حَیٰوۃَ".
اُولٰٓئِکَ الَّذِیۡنَ اشۡتَرَوُا الۡحَیٰوۃَ الدُّنۡیَا بِالۡاٰخِرَۃِ ۖ فَلَا یُخَفَّفُ عَنۡہُمُ الۡعَذَابُ وَلَا ہُمۡ یُنۡصَرُوۡنَ
Commentary:
After considering the vices of the Jews in general in the previous verse, the Quran addresses the Jews of Medina in particular in verses 85 and 86. It is pointed out that in face of the clear injunctions to the contrary, the Jews of Medina had been killing one another and turning one another out of their homes. As explained under 2:18, there lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Quran objects to this course by saying that their faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they were openly indulging, and there could be nothing worse than to accept a portion of the Scriptures and reject the rest; for, when one accepts a portion of the Scriptures, it is proof of the fact that one is convinced of their truth. Thus rejection of a portion is clear evidence of a perverted mind. As regards the prohibition of the enslavement of Jews, the reader is referred to Lev. 25:39-43, 47-49, 54, 55; Neh. 5:8; and the Enc. Bib. iv, 4657. In accordance with these injunctions, the Jews of Medina used to have Jewish slaves redeemed, but it was absurd on their part to do so, because they themselves created the circumstances which led to their enslavement.
Verse 87 points to the fact that the Jews who opposed the Holy Prophet had entirely become worldly-minded, forgetting all about the next life. So they deserved no mercy, and there being no extenuating circumstances, their punishment would not be lightened.
93
Commentary:
After considering the vices of the Jews in general in the previous verse, the Quran addresses the Jews of Medina in particular in verses 85 and 86. It is pointed out that in face of the clear injunctions to the contrary, the Jews of Medina had been killing one another and turning one another out of their homes. As explained under 2:18, there lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Quran objects to this course by saying that their faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they were openly indulging, and there could be nothing worse than to accept a portion of the Scriptures and reject the rest; for, when one accepts a portion of the Scriptures, it is proof of the fact that one is convinced of their truth. Thus rejection of a portion is clear evidence of a perverted mind. As regards the prohibition of the enslavement of Jews, the reader is referred to Lev. 25:39-43, 47-49, 54, 55; Neh. 5:8; and the Enc. Bib. iv, 4657. In accordance with these injunctions, the Jews of Medina used to have Jewish slaves redeemed, but it was absurd on their part to do so, because they themselves created the circumstances which led to their enslavement.
Verse 87 points to the fact that the Jews who opposed the Holy Prophet had entirely become worldly-minded, forgetting all about the next life. So they deserved no mercy, and there being no extenuating circumstances, their punishment would not be lightened.
۞ فَلۡیُقٰتِلۡ فِیۡ سَبِیۡلِ اللّٰہِ الَّذِیۡنَ یَشۡرُوۡنَ الۡحَیٰوۃَ الدُّنۡیَا بِالۡاٰخِرَۃِ ۚ وَمَنۡ یُّقٰتِلۡ فِیۡ سَبِیۡلِ اللّٰہِ فَیُقۡتَلۡ اَوۡ یَغۡلِبۡ فَسَوۡفَ نُؤۡتِیۡہِ اَجۡرًا عَظِیۡمًا
a
9:111.
b
9:52.
a
9:111.
b
9:52.
a
9:111.
b
9:52.
مَنۡ کَانَ یُرِیۡدُ الۡحَیٰوۃَ الدُّنۡیَا وَزِیۡنَتَہَا نُوَفِّ اِلَیۡہِمۡ اَعۡمٰلَہُمۡ فِیۡہَا وَہُمۡ فِیۡہَا لَا یُبۡخَسُوۡنَ
2:201; 17:19.
2:201; 17:19.
2:201; 17:19.
Commentary:
It is clear from this verse that those who desire the present life and its riches and strive after it get their full share of it. No one is deprived of what he strives after. The worldly prosperity and material advancement of Christian nations is sometimes adduced as an evidence of the truth of Christianity. This verse exposes the falsity of this inference. The attainment of worldly prosperity is no proof of the fact that one is following the right religion, for God has appointed laws for every kind of progress and anyone who observes the laws appointed for the material progress of man can attain worldly felicity. The mere attainment of worldly prosperity, unless it is attended by other clear signs, is therefore no proof of godliness. It must, however, be remembered that in this life one gets the reward of only those deeds which one does purely for this world. It is to this important point that the words, their works in this life, refer.
The expression, they shall not be wronged therein, means that disbelievers will not be deprived of the rewards of their work in this life, simply for refusing to believe in God’s Messengers. Disbelievers are not punished in this life for mere disbelief or mere denial of truth for which punishment is reserved in the next life. In this world they are only punished when they make mischief and create disorder and persecute believers.
b
2:201; 17:19.
a
2:201; 17:19.
1397
Commentary:
It is clear from this verse that those who desire the present life and its riches and strive after it get their full share of it. No one is deprived of what he strives after. The worldly prosperity and material advancement of Christian nations is sometimes adduced as an evidence of the truth of Christianity. This verse exposes the falsity of this inference. The attainment of worldly prosperity is no proof of the fact that one is following the right religion, for God has appointed laws for every kind of progress and anyone who observes the laws appointed for the material progress of man can attain worldly felicity. The mere attainment of worldly prosperity, unless it is attended by other clear signs, is therefore no proof of godliness. It must, however, be remembered that in this life one gets the reward of only those deeds which one does purely for this world. It is to this important point that the words, their works in this life, refer.
The expression, they shall not be wronged therein, means that disbelievers will not be deprived of the rewards of their work in this life, simply for refusing to believe in God’s Messengers. Disbelievers are not punished in this life for mere disbelief or mere denial of truth for which punishment is reserved in the next life. In this world they are only punished when they make mischief and create disorder and persecute believers.
a
2:201; 17:19.
اَلَّذِیۡنَ یَسۡتَحِبُّوۡنَ الۡحَیٰوۃَ الدُّنۡیَا عَلَی الۡاٰخِرَۃِ وَیَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ وَیَبۡغُوۡنَہَا عِوَجًا ۚ اُولٰٓئِکَ فِیۡ ضَلٰلٍۭ بَعِیۡدٍ
16:108.
3:100; 7:46; 11:20.
Important Words:
عوجا (crooked) is the noun-infinitive from عوج (‘awija) which means, it was or became crooked, curved, bent, winding, distorted or uneven. They say عوج العود i.e. the wood was or became crooked, curved, bent or distorted. عوج الامر means, the affair was or became difficult, arduous or troublesome. عوج (‘iwajun) means, crookedness or curvity; unevenness; corruption or deviation from rectitude; evilness of natural disposition (Lane & Aqrab).
Commentary:
The verse means that those who forsake the way of the Mighty and Praiseworthy God can never hope to attain power and praise. Such people become lost in error and not only deprive themselves of divine favours but also seek to deprive others by preventing them from accepting truth. The words, seek to make it crooked, mean that, whereas outwardly they profess to seek true guidance, inwardly they are bent upon crookedness and refuse to give up the evil ways of their forefathers. The inevitable result of such an attitude is that, in order to satisfy their uneasy conscience, they call their self-devised practices the religion of God. This false satisfaction deprives them and their followers of true guidance.
e
16:108.
f
3:100; 7:46; 11:20.
b
16:108.
c
3:100; 7:46; 11:20.
1658
Important Words:
عوجا (crooked) is the noun-infinitive from عوج (‘awija) which means, it was or became crooked, curved, bent, winding, distorted or uneven. They say عوج العود i.e. the wood was or became crooked, curved, bent or distorted. عوج الامر means, the affair was or became difficult, arduous or troublesome. عوج (‘iwajun) means, crookedness or curvity; unevenness; corruption or deviation from rectitude; evilness of natural disposition (Lane & Aqrab).
Commentary:
The verse means that those who forsake the way of the Mighty and Praiseworthy God can never hope to attain power and praise. Such people become lost in error and not only deprive themselves of divine favours but also seek to deprive others by preventing them from accepting truth. The words, seek to make it crooked, mean that, whereas outwardly they profess to seek true guidance, inwardly they are bent upon crookedness and refuse to give up the evil ways of their forefathers. The inevitable result of such an attitude is that, in order to satisfy their uneasy conscience, they call their self-devised practices the religion of God. This false satisfaction deprives them and their followers of true guidance.
e
16:108.
f
3:100; 7:46; 11:20.
ذٰلِکَ بِاَنَّہُمُ اسۡتَحَبُّوا الۡحَیٰوۃَ الدُّنۡیَا عَلَی الۡاٰخِرَۃِ وَاَنَّ اللّٰہَ لَا یَہۡدِی الۡقَوۡمَ الۡکٰفِرِیۡنَ
10:8; 87:17.
10:8; 87:17.
10:8; 87:17.
Commentary:
The verse purports to say that as the Quran is the revealed word of God and contains nothing but truth, dissatisfaction with its teaching can never be the cause of its rejection. It must be due to expediency, the consideration of worldly interests or mental perversion of the rejecter. But the disbeliever rejects it to his own cost.
b
10:8; 87:17.
a
10:8; 87:17.
1908
Commentary:
The verse purports to say that as the Quran is the revealed word of God and contains nothing but truth, dissatisfaction with its teaching can never be the cause of its rejection. It must be due to expediency, the consideration of worldly interests or mental perversion of the rejecter. But the disbeliever rejects it to his own cost.
b
10:8; 87:17.
قَالُوۡا لَنۡ نُّؤۡثِرَکَ عَلٰی مَا جَآءَنَا مِنَ الۡبَیِّنٰتِ وَالَّذِیۡ فَطَرَنَا ۖ فَاقۡضِ مَاۤ اَنۡتَ قَاضٍ ۖ اِنَّمَا تَقۡضِیۡ ہٰذِہِ الۡحَیٰوۃَ الدُّنۡیَاۤ
26:51.
26:51.
Mark the wonderful change that true faith works in man. The greedy and materialistic sorcerers who only a short while ago were asking for reward from Pharaoh, in the form of money, position or honour (7:114), became quite indifferent even to the most horrible form of death with which he threatened them when they had found and accepted the truth.
26:51.
Commentary:
Mark the wonderful change that true faith works in man. The greedy and materialistic magicians who only a short while ago were asking for reward from Pharaoh, in the form of money, position or honour (7:114), became quite indifferent even to the most horrible form of death with which he threatened them when they found and accepted the truth.
c
26:51.
a
26:51.
2292
Commentary:
Mark the wonderful change that true faith works in man. The greedy and materialistic magicians who only a short while ago were asking for reward from Pharaoh, in the form of money, position or honour (7:114), became quite indifferent even to the most horrible form of death with which he threatened them when they found and accepted the truth.
b
26:51.
1836
Mark the wonderful change that true faith works in man. The greedy and materialistic sorcerers who only a short while ago were asking for reward from Pharaoh, in the form of money, position or honour (7:114), became quite indifferent even to the most horrible form of death with which he threatened them when they had found and accepted the truth.
فَخَرَجَ عَلٰی قَوۡمِہٖ فِیۡ زِیۡنَتِہٖ ۖ قَالَ الَّذِیۡنَ یُرِیۡدُوۡنَ الۡحَیٰوۃَ الدُّنۡیَا یٰلَیۡتَ لَنَا مِثۡلَ مَاۤ اُوۡتِیَ قٰرُوۡنُ اِنَّہٗ لَذُوۡ حَظٍّ عَظِیۡمٍ
اس سے بھی ثابت ہوتا ہے کہ وہ سرکاری افسر تھا۔
4
اس سے بھی ثابت ہوتا ہے کہ وہ سرکاری افسر تھا۔
یٰۤاَیُّہَا النَّبِیُّ قُل لِّاَزۡوٰجِکَ اِنۡ کُنۡتُنَّ تُرِدۡنَ الۡحَیٰوۃَ الدُّنۡیَا وَزِیۡنَتَہَا فَتَعَالَیۡنَ اُمَتِّعۡکُنَّ وَاُسَرِّحۡکُنَّ سَرَاحًا جَمِیۡلًا
As the Holy Prophet’s wives were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money and the amenities of life were completely forbidden to them, but they were certainly expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship.
Commentary:
As a result of the Battle of the Ditch and of the subsequent banishment of the Banu Quraizah, large booty fell into the hands of Muslims. They were also promised more conquests and wealth (see v. 28 above). From a persecuted and economically very poor minority they had grown into a rich, powerful and prosperous community. Material wealth, however, brings in its train worldly-mindedness, and a desire for ease and comfort and a disinclination to render acts of service and sacrifice. This is a state of affairs which a Reformer has especially to guard against. As love of ease and comfort, generally makes its appearance first in the domestic circle, and as the members of the Holy Prophet’s household were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money was altogether taboo or that amenities of life were completely forbidden to them, but they were, no doubt, expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living, to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship, and it should be said to their credit that they chose the latter alternative and that even when, afterwards, in the time of the Caliphate of ‘Umar and ‘Uthman, very high stipends were paid to them, they lived extremely simple lives and spent most of the money in charity.
The words, "I will provide for you and send you away in a handsome manner" imply that the Holy Prophet’s wives were allowed a free choice and if anyone of them had elected to part company with him, it would have entailed no displeasure of God, on the contrary she would have been handsomely provided.
It may also be noted that just as the Holy Prophet was a perfect exemplar for all sections of humanity, his wives were expected to serve as model for women in their special sphere. This is why they have been called "the Mothers of the Faithful." Naturally, a very strict and high standard of self-discipline and self-denial is demanded of them in this and the next few verses.
3096
Commentary:
As a result of the Battle of the Ditch and of the subsequent banishment of the Banu Quraizah, large booty fell into the hands of Muslims. They were also promised more conquests and wealth (see v. 28 above). From a persecuted and economically very poor minority they had grown into a rich, powerful and prosperous community. Material wealth, however, brings in its train worldly-mindedness, and a desire for ease and comfort and a disinclination to render acts of service and sacrifice. This is a state of affairs which a Reformer has especially to guard against. As love of ease and comfort, generally makes its appearance first in the domestic circle, and as the members of the Holy Prophet’s household were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money was altogether taboo or that amenities of life were completely forbidden to them, but they were, no doubt, expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living, to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship, and it should be said to their credit that they chose the latter alternative and that even when, afterwards, in the time of the Caliphate of ‘Umar and ‘Uthman, very high stipends were paid to them, they lived extremely simple lives and spent most of the money in charity.
The words, "I will provide for you and send you away in a handsome manner" imply that the Holy Prophet’s wives were allowed a free choice and if anyone of them had elected to part company with him, it would have entailed no displeasure of God, on the contrary she would have been handsomely provided.
It may also be noted that just as the Holy Prophet was a perfect exemplar for all sections of humanity, his wives were expected to serve as model for women in their special sphere. This is why they have been called "the Mothers of the Faithful." Naturally, a very strict and high standard of self-discipline and self-denial is demanded of them in this and the next few verses.
2349
As the Holy Prophet’s wives were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money and the amenities of life were completely forbidden to them, but they were certainly expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship.
فَاَعۡرِضۡ عَنۡ مَّنۡ تَوَلّٰی عَنۡ ذِکۡرِنَا وَلَمۡ یُرِدۡ اِلَّا الۡحَیٰوۃَ الدُّنۡیَا
قرآن کریم میں ذِکْر کا لفظ رسول کے معنے میں بھی استعمال ہوا ہے اور قرآن مجید کے معنے میں بھی استعمال ہوا ہے۔ پس اس جگہذِکْر سے محمد رسول اللہ صلی اللہ علیہ وسلم بھی مراد ہو سکتے ہیں اور قرآن کریم بھی۔ نیز دیکھئے سورۃ الصّٰفّٰت آیت۱۶۹ نوٹ۲۔
1
قرآن کریم میں ذِکْر کا لفظ رسول کے معنے میں بھی استعمال ہوا ہے اور قرآن مجید کے معنے میں بھی استعمال ہوا ہے۔ پس اس جگہذِکْر سے محمد رسول اللہ صلی اللہ علیہ وسلم بھی مراد ہو سکتے ہیں اور قرآن کریم بھی۔ نیز دیکھئے سورۃ الصّٰفّٰت آیت۱۶۹ نوٹ۲۔
اَلَّذِیۡ خَلَقَ الۡمَوۡتَ وَالۡحَیٰوۃَ لِیَبۡلُوَکُمۡ اَیُّکُمۡ اَحۡسَنُ عَمَلًا ۚ وَہُوَ الۡعَزِیۡزُ الۡغَفُوۡرُ
5:49; 11:8; 18:8.
5:49; 11:8; 18:8.
The law of life and death works in all nature. Every living creature is subject to decay and death. "Death," as also in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence is the state before life or perhaps because "death" is more important and is of greater significance than "life," since it opens to man the portals of everlasting life and unending spiritual progress, while life on earth is only a temporary sojourn and a preparation for permanent and everlasting life beyond the grave.
5:49; 6:166; 11:8; 18:8.
Commentary:
The law of life and death works in all nature. Every living creature is subject to decay and death. Nations, like individuals, are subject to this inexorable law. The implication of the verse seems to be that with the advent of Islam God’s decree has come into operation, that is to say that some nations will receive new life and others will decay and fall. This will show that God is Mighty. The linking together of the attribute "Most Forgiving" with the attribute "Mighty" may imply that when Islam will triumph the enemies of the new Faith will be at the mercy of the Holy Prophet who will forgive them. The prophecy was fulfilled in the Fall of Mecca.
"Death", as in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence, is the state before life, or perhaps because "death" is more important and is of greater significance than "life," because, it opens to man the portals of everlasting life and unending spiritual progress, while his life on earth is only a temporary sojourn and a preparation for a permanent and everlasting life beyond the grave.
c
5:49; 11:8; 18:8.
c
5:49; 6:166; 11:8; 18:8.
4289
Commentary:
The law of life and death works in all nature. Every living creature is subject to decay and death. Nations, like individuals, are subject to this inexorable law. The implication of the verse seems to be that with the advent of Islam God’s decree has come into operation, that is to say that some nations will receive new life and others will decay and fall. This will show that God is Mighty. The linking together of the attribute "Most Forgiving" with the attribute "Mighty" may imply that when Islam will triumph the enemies of the new Faith will be at the mercy of the Holy Prophet who will forgive them. The prophecy was fulfilled in the Fall of Mecca.
"Death", as in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence, is the state before life, or perhaps because "death" is more important and is of greater significance than "life," because, it opens to man the portals of everlasting life and unending spiritual progress, while his life on earth is only a temporary sojourn and a preparation for a permanent and everlasting life beyond the grave.
c
5:49; 11:8; 18:8.
3079
The law of life and death works in all nature. Every living creature is subject to decay and death. "Death," as also in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence is the state before life or perhaps because "death" is more important and is of greater significance than "life," since it opens to man the portals of everlasting life and unending spiritual progress, while life on earth is only a temporary sojourn and a preparation for permanent and everlasting life beyond the grave.