ہَدٰی
Appears 6 times in Quran
Derived Words (3)
Words derived from the stem "ہَدٰی".
Occurrences in Quran
Found 6 verses containing "ہَدٰی".
فَرِیۡقًا ہَدٰی وَفَرِیۡقًا حَقَّ عَلَیۡہِمُ الضَّلٰلَۃُ ۗ اِنَّہُمُ اتَّخَذُوا الشَّیٰطِیۡنَ اَوۡلِیَآءَ مِنۡ دُوۡنِ اللّٰہِ وَیَحۡسَبُوۡنَ اَنَّہُمۡ مُّہۡتَدُوۡنَ
16:37; 22:19.
16:37; 22:19.
16:37; 22:19.
c
16:37; 22:19.
b
16:37; 22:19.
c
16:37; 22:19.
قَالَ رَبُّنَا الَّذِیۡۤ اَعۡطٰی کُلَّ شَیۡءٍ خَلۡقَہٗ ثُمَّ ہَدٰی
81:3, 4.
81:3, 4.
The verse means that there exists perfect order in the world and that God has endowed everything with properties which are best suited to its particular requirements and needs, and by making proper use of which it can attain its fullest development.
87:3-4.
Commentary:
The verse means to say that there exists a perfect order in the world and that God has endowed everything with the qualities and attributes which are best suited to its particular requirements and needs and by making proper use of which it can attain to its fullest development.
Pharaoh seems to be a polytheistic philosopher. Here Moses has drawn his attention to the Oneness and Unity of God.
b
81:3, 4.
b
87:3-4.
2270
Commentary:
The verse means to say that there exists a perfect order in the world and that God has endowed everything with the qualities and attributes which are best suited to its particular requirements and needs and by making proper use of which it can attain to its fullest development.
Pharaoh seems to be a polytheistic philosopher. Here Moses has drawn his attention to the Oneness and Unity of God.
b
81:3, 4.
1825
The verse means that there exists perfect order in the world and that God has endowed everything with properties which are best suited to its particular requirements and needs, and by making proper use of which it can attain its fullest development.
وَاَضَلَّ فِرۡعَوۡنُ قَوۡمَہٗ وَمَا ہَدٰی
ثُمَّ اجۡتَبٰہُ رَبُّہٗ فَتَابَ عَلَیۡہِ وَہَدٰی
2:38.
The verse shows that Adam’s act of disobedience was inadvertent and accidental, for an act of deliberate disobedience could not have been followed by the great honour of his being selected by God for His special favour.
2:38.
Commentary:
The words, Then his Lord chose him, also indicate that Adam’s act of disobedience was inadvertent and unconscious, for an act of deliberate disobedience could not have been followed by the great honour of his being selected by God for His favour. The verse means to say that when Adam realized his mistake and repented of it and sought God’s forgiveness, God took pity on him, chose him for His grace, and revealed to him the right plan by employing which he could successfully foil and defeat Satan’s machinations.
a
2:38.
826
这节经文说明阿丹的不服从行为是出于无意的; 如果他故意不服从, 以后就不可能获得安拉给予的巨大荣誉, 成为安拉的特殊恩宠者。
a
2:38.
2331
Commentary:
The words, Then his Lord chose him, also indicate that Adam’s act of disobedience was inadvertent and unconscious, for an act of deliberate disobedience could not have been followed by the great honour of his being selected by God for His favour. The verse means to say that when Adam realized his mistake and repented of it and sought God’s forgiveness, God took pity on him, chose him for His grace, and revealed to him the right plan by employing which he could successfully foil and defeat Satan’s machinations.
a
2:38.
1862
The verse shows that Adam’s act of disobedience was inadvertent and accidental, for an act of deliberate disobedience could not have been followed by the great honour of his being selected by God for His special favour.
وَالَّذِیۡ قَدَّرَ فَہَدٰی
80:20.
80:20.
80:20.
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.
a
80:20.
4683
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.
وَوَجَدَکَ ضَآلًّا فَہَدٰی
ضَلَّ (Dalla, 沉溺于爱) 的意思是: 他大惑不解, 没法看清方向; 他一心一意或完全地沉溺在爱中或四处寻求一物并在坚持不懈的寻求中 (Lane)。由于 ضَلَّ (Dalla) 有各种不同的意义, 这节经文可以解释为: (1) 穆圣四处寻求种种途径和方式以便到达安拉的身边, 安拉向他启示了经典, 指引他达到所想望的目的。(2) 他感到迷惑, 不知道怎样才能找到途径, 使他的寻求有所成就, 而安拉向他作了指引。(3) 他完全沉溺在他的人民热爱之中, 安拉使他能够完善地指引他们。(4) 他没有被世人所发现, 而安拉发现了他, 并挑选他负起领导大众皈依安拉的重任。因此, Dalla 这个字没有被用来非难穆圣, 而是用来赞美穆圣。作为 “迷途” 的意思来解释, 这个字并不是也不能用来指穆圣, 因为根据另一节 «古兰经» (53:3), 他是不可能犯错误或迷途的。再者, 这章的总结性的六节显出某种连贯性--------第7、8、9节和第10、11、12节分别存在着彼此密切呼应的关系。第8节中的 Dalla 由第11节中的 سَائِل (Sa’il) 代替, 因此说明了前一个字的意思, 那就是: “一个寻求安拉的佑助因而能找到安拉的人, 或得到指引的人。” 这节经文的意思也可以是: “安拉发现你彷徨无主, 在寻找他, 而将你指引到他身旁。”
یہاں ضَآلٌّ کا لفظ ہے۔ مفسروں نے لکھا ہے کہ اس کے یہ معنے ہیں کہ تو گمراہ تھا ہم نے تجھے ہدایت دی۔ مگر لغت میں ضَلَّ کے معنے محبت میں سرشار ہونے کے بھی ہیں (دیکھیئے مفرداتِ راغب) اور یہی معنے رسول کریم صلی اللہ علیہ وسلم کی شان کے مطابق ہیں۔ یعنی اے رسول! تُو اپنی قوم کی ہدایت کی خواہش میں سرشار تھا سو ہم نے تجھے وہ راستہ بتا دیا جس سے تُو قوم کی اصلاح کر سکے۔
Dalla (lost in love) means, he was perplexed and was unable to see the course; he was entirely engrossed or lost in love or wandered in search of a thing and persevered in the search (Lane). In view of the different meanings of Dalla, the verse may be interpreted as: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the Law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it. (3) He was entirely lost in the love of his people and God provided him with perfect guidance for them. (4) He was hidden from the eyes of the world and God discovered him and chose him for the task of leading men to Him. Thus the word Dalla has not been used in disapprobation but in praise of the Holy Prophet. In the sense of 'gone astray' the word does not and cannot apply to the Holy Prophet, since according to another Quranic verse (53:3) he was imm
Important Words:
ضال (wandering) is derived from ضل which means, he erred or went astray; he was perplexed and was unable to see the right course; he was entirely engrossed or was lost in the love of a thing; he wandered in search of a thing and persevered in the search. ضل الماء فی اللبن means, the water became hidden in the milk, etc. (Lane, Aqrab & Mufradat).
Commentary:
In view of different meanings of the word ضل given above under Important Words, the verse may be interpreted thus: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it (42:53). (3) He was entirely lost in the love of God and did not know how to find Him but God led him to Himself (12:9). (4) He was hidden from the eyes of the world. God discovered him and chose him for the task of leading people to Him. Thus the word ضال has not been used in disapprobation but in praise of the Holy Prophet. The word in the sense of 'gone astray' does not and cannot apply to the Holy Prophet since according to another Quranic verse (53:3) he was immune to error or going astray. Moreover, the six concluding verses of the Surah reveal a certain sequence—vv. 7, 8 & 9 standing in close relationship and corresponding to vv. 10, 11 & 12 respectively; the ضال of verse 8 being substituted by سائل of verse 11, explains the significance of the former word which is, "one who sought God’s help to be guided to Him."
The verse may also be interpreted as: And He found thee lost in thy love for thy people, and provided thee with guidance for them.
1725
ضَلَّ (Dalla, 沉溺于爱) 的意思是: 他大惑不解, 没法看清方向; 他一心一意或完全地沉溺在爱中或四处寻求一物并在坚持不懈的寻求中 (Lane)。由于 ضَلَّ (Dalla) 有各种不同的意义, 这节经文可以解释为: (1) 穆圣四处寻求种种途径和方式以便到达安拉的身边, 安拉向他启示了经典, 指引他达到所想望的目的。(2) 他感到迷惑, 不知道怎样才能找到途径, 使他的寻求有所成就, 而安拉向他作了指引。(3) 他完全沉溺在他的人民热爱之中, 安拉使他能够完善地指引他们。(4) 他没有被世人所发现, 而安拉发现了他, 并挑选他负起领导大众皈依安拉的重任。因此, Dalla 这个字没有被用来非难穆圣, 而是用来赞美穆圣。作为 “迷途” 的意思来解释, 这个字并不是也不能用来指穆圣, 因为根据另一节 «古兰经» (53:3), 他是不可能犯错误或迷途的。再者, 这章的总结性的六节显出某种连贯性--------第7、8、9节和第10、11、12节分别存在着彼此密切呼应的关系。第8节中的 Dalla 由第11节中的 سَائِل (Sa’il) 代替, 因此说明了前一个字的意思, 那就是: “一个寻求安拉的佑助因而能找到安拉的人, 或得到指引的人。” 这节经文的意思也可以是: “安拉发现你彷徨无主, 在寻找他, 而将你指引到他身旁。”
1
یہاں ضَآلٌّ کا لفظ ہے۔ مفسروں نے لکھا ہے کہ اس کے یہ معنے ہیں کہ تو گمراہ تھا ہم نے تجھے ہدایت دی۔ مگر لغت میں ضَلَّ کے معنے محبت میں سرشار ہونے کے بھی ہیں (دیکھیئے مفرداتِ راغب) اور یہی معنے رسول کریم صلی اللہ علیہ وسلم کی شان کے مطابق ہیں۔ یعنی اے رسول! تُو اپنی قوم کی ہدایت کی خواہش میں سرشار تھا سو ہم نے تجھے وہ راستہ بتا دیا جس سے تُو قوم کی اصلاح کر سکے۔
4767
Important Words:
ضال (wandering) is derived from ضل which means, he erred or went astray; he was perplexed and was unable to see the right course; he was entirely engrossed or was lost in the love of a thing; he wandered in search of a thing and persevered in the search. ضل الماء فی اللبن means, the water became hidden in the milk, etc. (Lane, Aqrab & Mufradat).
Commentary:
In view of different meanings of the word ضل given above under Important Words, the verse may be interpreted thus: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it (42:53). (3) He was entirely lost in the love of God and did not know how to find Him but God led him to Himself (12:9). (4) He was hidden from the eyes of the world. God discovered him and chose him for the task of leading people to Him. Thus the word ضال has not been used in disapprobation but in praise of the Holy Prophet. The word in the sense of 'gone astray' does not and cannot apply to the Holy Prophet since according to another Quranic verse (53:3) he was immune to error or going astray. Moreover, the six concluding verses of the Surah reveal a certain sequence—vv. 7, 8 & 9 standing in close relationship and corresponding to vv. 10, 11 & 12 respectively; the ضال of verse 8 being substituted by سائل of verse 11, explains the significance of the former word which is, "one who sought God’s help to be guided to Him."
The verse may also be interpreted as: And He found thee lost in thy love for thy people, and provided thee with guidance for them.
3377
Dalla (lost in love) means, he was perplexed and was unable to see the course; he was entirely engrossed or lost in love or wandered in search of a thing and persevered in the search (Lane). In view of the different meanings of Dalla, the verse may be interpreted as: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the Law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it. (3) He was entirely lost in the love of his people and God provided him with perfect guidance for them. (4) He was hidden from the eyes of the world and God discovered him and chose him for the task of leading men to Him. Thus the word Dalla has not been used in disapprobation but in praise of the Holy Prophet. In the sense of 'gone astray' the word does not and cannot apply to the Holy Prophet, since according to another Quranic verse (53:3) he was imm