أَغْنَىٰ
Appears 11 times in Quran
Derived Words (5)
Words derived from the stem "أَغْنَىٰ".
- avail
- availed
- enriches
- enriched them
- But all that which they earned was of no avail to them
- availed you not
- and enriched
Occurrences in Quran
Found 11 verses containing "أَغْنَىٰ".
وَنَادَىٰٓ أَصْحَٰبُ ٱلْأَعْرَافِ رِجَالًا يَعْرِفُونَهُم بِسِيمَىٰهُمْ قَالُوا۟ مَآ أَغْنَىٰ عَنكُمْ جَمْعُكُمْ وَمَا كُنتُمْ تَسْتَكْبِرُونَ
在高处的人, 也就是先知, 从已经送进火狱的人们中会认出某些人的特别征象并将对他们说, 现在他们一定已经认识到他们反对先知的悲惨下场了。
The occupants of the Elevated Places, i.e. the Prophets, will call out to certain persons from among the people to whom they had been sent and whom they will recognize by their special marks and will say to them that they must have realized now the sorry end of their opposition to them.
Commentary:
The occupants of the elevated places, i.e. the Prophets, shall call out to certain persons from among the people, to whom they had been sent and whom they will recognize by their marks, telling them to see the end of their opposition.
The particle ما (not) may also be taken in the interrogative sense, meaning "what". In that case the sentence would be rendered as, "of what avail was your multitude to you and your arrogance?" In this sense the sentence would constitute a very pointed rebuke by the Prophets to the dwellers of Hell.
496
在高处的人, 也就是先知, 从已经送进火狱的人们中会认出某些人的特别征象并将对他们说, 现在他们一定已经认识到他们反对先知的悲惨下场了。
948
Commentary:
The occupants of the elevated places, i.e. the Prophets, shall call out to certain persons from among the people, to whom they had been sent and whom they will recognize by their marks, telling them to see the end of their opposition.
The particle ما (not) may also be taken in the interrogative sense, meaning "what". In that case the sentence would be rendered as, "of what avail was your multitude to you and your arrogance?" In this sense the sentence would constitute a very pointed rebuke by the Prophets to the dwellers of Hell.
980
The occupants of the Elevated Places, i.e. the Prophets, will call out to certain persons from among the people to whom they had been sent and whom they will recognize by their special marks and will say to them that they must have realized now the sorry end of their opposition to them.
يَحْلِفُونَ بِٱللَّهِ مَا قَالُوا۟ وَلَقَدْ قَالُوا۟ كَلِمَةَ ٱلْكُفْرِ وَكَفَرُوا۟ بَعْدَ إِسْلَٰمِهِمْ وَهَمُّوا۟ بِمَا لَمْ يَنَالُوا۟ ۚ وَمَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضْلِهِۦ ۚ فَإِن يَتُوبُوا۟ يَكُ خَيْرًا لَّهُمْ ۖ وَإِن يَتَوَلَّوْا۟ يُعَذِّبْهُمُ ٱللَّهُ عَذَابًا أَلِيمًا فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۚ وَمَا لَهُمْ فِى ٱلْأَرْضِ مِن وَلِىٍّ وَلَا نَصِيرٍ
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
574
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
1228
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
1200
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
فَمَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يَكْسِبُونَ
Commentary:
The verse means to say that though the people of Salih built big houses and huge buildings and felt themselves secure, yet actually these very buildings proved the means of their destruction, for the Divine punishment came upon them in the form of an earthquake, and so the hugeness of their buildings added to the severity of their calamity. The verse thus implies a strong warning for the enemies of the Holy Prophet to the effect that they should not rely on their wealth and possessions as a means of protection against the wrath of God, because when Divine punishment comes, material means and resources, instead of being a protection, actually prove the ruin of those who possess them.
1788
Commentary:
The verse means to say that though the people of Salih built big houses and huge buildings and felt themselves secure, yet actually these very buildings proved the means of their destruction, for the Divine punishment came upon them in the form of an earthquake, and so the hugeness of their buildings added to the severity of their calamity. The verse thus implies a strong warning for the enemies of the Holy Prophet to the effect that they should not rely on their wealth and possessions as a means of protection against the wrath of God, because when Divine punishment comes, material means and resources, instead of being a protection, actually prove the ruin of those who possess them.
مَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يُمَتَّعُونَ
قَدْ قَالَهَا ٱلَّذِينَ مِن قَبْلِهِمْ فَمَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يَكْسِبُونَ
Commentary:
The verse means to say that the attitude of conceit and self-praise to which reference has been made in the previous verse has also proved the undoing of many a people in the past.
3473
Commentary:
The verse means to say that the attitude of conceit and self-praise to which reference has been made in the previous verse has also proved the undoing of many a people in the past.
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً وَءَاثَارًا فِى ٱلْأَرْضِ فَمَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يَكْسِبُونَ
16:37; 27:70; 30:43.
16:37; 27:70; 30:43.
16:37; 27:70; 30:43.
Commentary:
After having been reminded, in the last three verses, of the many Divine blessings and favours, the greatest of which is that God has revealed His will to mankind and has sent His Messengers to guide them, the disbelievers are warned in the present verse that if they refused to accept God’s Message and opposed His Messenger, they will be visited with Heavenly punishment as disbelievers were punished in the past.
c
16:37; 27:70; 30:43.
a
16:37; 27:70; 30:43.
3552
Commentary:
After having been reminded, in the last three verses, of the many Divine blessings and favours, the greatest of which is that God has revealed His will to mankind and has sent His Messengers to guide them, the disbelievers are warned in the present verse that if they refused to accept God’s Message and opposed His Messenger, they will be visited with Heavenly punishment as disbelievers were punished in the past.
d
16:37; 27:70; 30:43.
وَلَقَدْ مَكَّنَّٰهُمْ فِيمَآ إِن مَّكَّنَّٰكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَٰرًا وَأَفْـِٔدَةً فَمَآ أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَآ أَبْصَٰرُهُمْ وَلَآ أَفْـِٔدَتُهُم مِّن شَىْءٍ إِذْ كَانُوا۟ يَجْحَدُونَ بِـَٔايَٰتِ ٱللَّهِ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
6:7.
21:42.
Af’idah (hearts) is the plural of Fu’ad which is synonymous with Qalb, both meaning heart, mind or intellect. In the Qur’an both these words have been used synonymously. In 28:11 they have been used together, signifying the heart. It is the context which determines, where any of these words is used as signifying the heart and where as signifying the mind. Some authors, however, make a distinction between Fu’ad and Qalb; the latter is said to have a more special signification than the former which is said to be the Ghisha’ or the Wi‘a’ of the Qalb, or the middle or the interior thereof. Tara Fu’adu-hu means, his mind, or intellect, or courage fled (Lane).
6:7; 7:11.
11:9; 21:42.
Important Words:
أفئدة (hearts) is the plural of فؤاد which is derived from فاد. They say فادہ, i.e. he or it hit, struck, smote or hurt his فؤاد i.e. heart. فاد اللحم فی النار means, he roasted the flesh meat in the fire. فؤاد is synonymous with قلب both meaning heart, mind or intellect. In the Quran, too, both these words have been used synonymously. In 28:11, both the words have been used together, signifying the heart. It is the context which determines where any of these words is used in the sense of mind or heart. Some authors, however, make a distinction between فؤاد and قلب; the latter is said to have a more special signification than the former which is said to be the غشاء or the وعاء of the قلب or the middle or the interior thereof. They say طار فؤادہ i.e. his mind or intellect or courage tied (Lane & Aqrab).
Commentary:
This verse also shows that the Adites were a very powerful and prosperous people. Their dominions extended over vast areas.
b
6:7.
c
21:42.
c
6:7; 7:11.
d
11:9; 21:42.
3780
Important Words:
أفئدة (hearts) is the plural of فؤاد which is derived from فاد. They say فادہ, i.e. he or it hit, struck, smote or hurt his فؤاد i.e. heart. فاد اللحم فی النار means, he roasted the flesh meat in the fire. فؤاد is synonymous with قلب both meaning heart, mind or intellect. In the Quran, too, both these words have been used synonymously. In 28:11, both the words have been used together, signifying the heart. It is the context which determines where any of these words is used in the sense of mind or heart. Some authors, however, make a distinction between فؤاد and قلب; the latter is said to have a more special signification than the former which is said to be the غشاء or the وعاء of the قلب or the middle or the interior thereof. They say طار فؤادہ i.e. his mind or intellect or courage tied (Lane & Aqrab).
Commentary:
This verse also shows that the Adites were a very powerful and prosperous people. Their dominions extended over vast areas.
b
6:7.
c
21:42.
2730
Af’idah (hearts) is the plural of Fu’ad which is synonymous with Qalb, both meaning heart, mind or intellect. In the Qur’an both these words have been used synonymously. In 28:11 they have been used together, signifying the heart. It is the context which determines, where any of these words is used as signifying the heart and where as signifying the mind. Some authors, however, make a distinction between Fu’ad and Qalb; the latter is said to have a more special signification than the former which is said to be the Ghisha’ or the Wi‘a’ of the Qalb, or the middle or the interior thereof. Tara Fu’adu-hu means, his mind, or intellect, or courage fled (Lane).
وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ
Aqnallahu Fulanan means, Allah made such a one rich and gave him so much as made him contented (Lane).
Important Words:
أقنیٰ (grants wealth to one’s satisfaction) is the transitive form of قنی. They say قنی المال i.e. he took for himself property for permanent use and not for possession. أقناہ اللّٰه means, God gave him wealth and pleased him, i.e. it made him contented and satisfied (Lane & Aqrab).
3995
Important Words:
أقنیٰ (grants wealth to one’s satisfaction) is the transitive form of قنی. They say قنی المال i.e. he took for himself property for permanent use and not for possession. أقناہ اللّٰه means, God gave him wealth and pleased him, i.e. it made him contented and satisfied (Lane & Aqrab).
2889A
Aqnallahu Fulanan means, Allah made such a one rich and gave him so much as made him contented (Lane).
مَآ أَغْنَىٰ عَنِّى مَالِيَهْ ۜ
وَوَجَدَكَ عَآئِلًا فَأَغْنَىٰ
穆圣作为一个贫苦孤儿开始他的人生, 作为全阿拉伯无可争辩的主人了结一生。
The Holy Prophet started his life as a poor orphan and ended it by being the undisputed master of the whole of Arabia.
Important Words:
عائل (one in want) is derived from عال . They say عال الرجل i.e. the man had a large family to support; he became poor. عال عیاله means, he fed, nourished or supported his family. عال الشیء فلانا means, the thing oppressed or distressed such a one (Lane & Aqrab).
Commentary:
The Holy Prophet started life as a poor orphan but ended by being the undisputed master of the whole of Arabia.
1726
穆圣作为一个贫苦孤儿开始他的人生, 作为全阿拉伯无可争辩的主人了结一生。
4768
Important Words:
عائل (one in want) is derived from عال . They say عال الرجل i.e. the man had a large family to support; he became poor. عال عیاله means, he fed, nourished or supported his family. عال الشیء فلانا means, the thing oppressed or distressed such a one (Lane & Aqrab).
Commentary:
The Holy Prophet started life as a poor orphan but ended by being the undisputed master of the whole of Arabia.
3378
The Holy Prophet started his life as a poor orphan and ended it by being the undisputed master of the whole of Arabia.