یُضِلَّ
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "یُضِلَّ".
- that he may lead men astray from His way
- lest it should lead thee astray
- that he may lead
- astray
- that he may lead men astray
- to go astray
Occurrences in Quran
Found 6 verses containing "یُضِلَّ".
وَمِنَ الۡاِبِلِ اثۡنَیۡنِ وَمِنَ الۡبَقَرِ اثۡنَیۡنِ ۗ قُلۡ آٰلذَّکَرَیۡنِ حَرَّمَ اَمِ الۡاُنۡثَیَیۡنِ اَمَّا اشۡتَمَلَتۡ عَلَیۡہِ اَرۡحَامُ الۡاُنۡثَیَیۡنِ ۖ اَمۡ کُنۡتُمۡ شُہَدَآءَ اِذۡ وَصّٰٮکُمُ اللّٰہُ بِہٰذَا ۚ فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا لِّیُضِلَّ النَّاسَ بِغَیۡرِ عِلۡمٍ ۗ اِنَّ اللّٰہَ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
6:22; 7:38; 11:19.
6:22; 7:38; 11:19.
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
6:22; 7:38; 11:19.
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
d
6:22; 7:38; 11:19.
b
6:22; 7:38; 11:19.
884
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
a
6:22; 7:38; 11:19.
923
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
وَمَا کَانَ اللّٰہُ لِیُضِلَّ قَوۡمًۢا بَعۡدَ اِذۡ ہَدٰٮہُمۡ حَتّٰی یُبَیِّنَ لَہُمۡ مَّا یَتَّقُوۡنَ ۚ اِنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
اَضَلَّ کے معنے گمراہ قرار دینے کے بھی ہوتے ہیں (مفردات)
2
اَضَلَّ کے معنے گمراہ قرار دینے کے بھی ہوتے ہیں (مفردات)
ثَانِیَ عِطۡفِہٖ لِیُضِلَّ عَنۡ سَبِیۡلِ اللّٰہِ ۖ لَہٗ فِی الدُّنۡیَا خِزۡیٌ ۖ وَّنُذِیۡقُہٗ یَوۡمَ الۡقِیٰمَۃِ عَذَابَ الۡحَرِیۡقِ
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
Important Words:
ثانی (turning) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; he bent it; he turned him or turned him away or back. ثناہ من حاجته he turned him or turned him away or back from the object of his want. ثانی عطفه meaning twisting or bending his back and turning his side, is a metaphor for "behaving proudly." See also 11:6 & 15:88.
Commentary:
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
2445
Important Words:
ثانی (turning) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; he bent it; he turned him or turned him away or back. ثناہ من حاجته he turned him or turned him away or back from the object of his want. ثانی عطفه meaning twisting or bending his back and turning his side, is a metaphor for "behaving proudly." See also 11:6 & 15:88.
Commentary:
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
1934
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
وَمِنَ النَّاسِ مَنۡ یَّشۡتَرِیۡ لَہۡوَ الۡحَدِیۡثِ لِیُضِلَّ عَنۡ سَبِیۡلِ اللّٰہِ بِغَیۡرِ عِلۡمٍ وَّیَتَّخِذَہَا ہُزُوًا ۚ اُولٰٓئِکَ لَہُمۡ عَذَابٌ مُّہِیۡنٌ
生命是非常严肃的东西。创造人类有着非常高贵而宏大的目的。但是那些性情轻浮的人把宝贵的时间和精力浪费在无聊的追求和荒唐的娱乐上 (23:116)。
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. But men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions (23:116).
Commentary:
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. To this seriousness and sublimity of human life, an emphatic and pointed reference has been made in the words "do you think that We have created you in vain and that you will not return to Us" (23:116). But in spite of this emphatic admonition, men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions, treating the signs of God lightly, with the result that (as the verse says) they meet with disgrace and failure in this life, and a humiliating punishment awaits them in the Hereafter.
1003
生命是非常严肃的东西。创造人类有着非常高贵而宏大的目的。但是那些性情轻浮的人把宝贵的时间和精力浪费在无聊的追求和荒唐的娱乐上 (23:116)。
3036
Commentary:
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. To this seriousness and sublimity of human life, an emphatic and pointed reference has been made in the words "do you think that We have created you in vain and that you will not return to Us" (23:116). But in spite of this emphatic admonition, men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions, treating the signs of God lightly, with the result that (as the verse says) they meet with disgrace and failure in this life, and a humiliating punishment awaits them in the Hereafter.
2302
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. But men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions (23:116).
۞ وَاِذَا مَسَّ الۡاِنۡسٰنَ ضُرٌّ دَعَا رَبَّہٗ مُنِیۡبًا اِلَیۡہِ ثُمَّ اِذَا خَوَّلَہٗ نِعۡمَۃً مِّنۡہُ نَسِیَ مَا کَانَ یَدۡعُوۡۤا اِلَیۡہِ مِنۡ قَبۡلُ وَجَعَلَ لِلّٰہِ اَنۡدَادًا لِّیُضِلَّ عَنۡ سَبِیۡلِہٖ ۚ قُلۡ تَمَتَّعۡ بِکُفۡرِکَ قَلِیۡلًا ۖ اِنَّکَ مِنۡ اَصۡحٰبِ النَّارِ
17:68; 30:34; 39:50.
17:68; 30:34; 39:50.
11:10-11; 17:68; 30:34; 39:50.
b
17:68; 30:34; 39:50.
b
11:10-11; 17:68; 30:34; 39:50.
b
17:68; 30:34; 39:50.
یٰدَاوٗدُ اِنَّا جَعَلۡنٰکَ خَلِیۡفَۃً فِی الۡاَرۡضِ فَاحۡکُمۡ بَیۡنَ النَّاسِ بِالۡحَقِّ وَلَا تَتَّبِعِ الۡہَوٰی فَیُضِلَّکَ عَنۡ سَبِیۡلِ اللّٰہِ ۚ اِنَّ الَّذِیۡنَ یَضِلُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ لَہُمۡ عَذَابٌ شَدِیۡدٌۢ بِمَا نَسُوۡا یَوۡمَ الۡحِسَابِ
Commentary:
The verse further comforts David and assures him that God will protect him against the machinations and plots of his enemies. He had not made him His vicegerent in the earth that he should come to grief at the hands of his mischievous opponents.
3397
Commentary:
The verse further comforts David and assures him that God will protect him against the machinations and plots of his enemies. He had not made him His vicegerent in the earth that he should come to grief at the hands of his mischievous opponents.