انۡقَلَبُ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "انۡقَلَبُ".
- and they returned
- So they returned
- they returned
- they return
- they returned
Occurrences in Quran
Found 4 verses containing "انۡقَلَبُ".
فَانۡقَلَبُوۡا بِنِعۡمَۃٍ مِّنَ اللّٰہِ وَفَضۡلٍ لَّمۡ یَمۡسَسۡہُمۡ سُوۡٓءٌ وَّاتَّبَعُوۡا رِضۡوٰنَ اللّٰہِ ۗ وَاللّٰہُ ذُوۡ فَضۡلٍ عَظِیۡمٍ
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
The Muslims returned from Badrus-Sughra after making great profit by trading at the annual fair held there. This is hinted in the word "bounty."
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
Commentary:
As stated above, the Muslims returned from Badras-Sughra after having made great profit by trading at the annual fair held there. This is hinted in the word "bounty". The words, no evil had touched them, mean that there was no fighting, the Meccans having failed to appear.
f
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
a
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
457
Commentary:
As stated above, the Muslims returned from Badras-Sughra after having made great profit by trading at the annual fair held there. This is hinted in the word "bounty". The words, no evil had touched them, mean that there was no fighting, the Meccans having failed to appear.
a
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
531
The Muslims returned from Badrus-Sughra after making great profit by trading at the annual fair held there. This is hinted in the word "bounty."
فَغُلِبُوۡا ہُنَالِکَ وَانۡقَلَبُوۡا صٰغِرِیۡنَ
The verse seems to refer to Pharaoh’s party and not to the sorcerers. The latter have been spoken of in the next verse. The word "humiliated" could not have been used about men who had evinced such regard for truth as to have accepted it without even waiting to see what Pharaoh had to say about it. The meaning is that those, (Pharaoh and his party), who a few moments before had come to the scene of combat with a proud and arrogant attitude and were confident of success, now retired humbled and crestfallen.
Commentary:
This verse refers to Pharaoh’s party and not to the magicians. The latter have been spoken of in the next verse. So the words, and they returned humiliated, do not evidently apply to them. Moreover, the word (humiliated) could not have been used about men who had evinced such regard for truth as to have accepted it without even waiting to see what Pharaoh had to say about it. The word, "humiliated" has also been elsewhere used in the Quran about the disbelievers (9:29).
The word انقلبوا (they returned) does not simply mean, "they became". The expression becomes much more powerful if taken in its literal sense, the meaning being that those who, a few moments before, had come to the scene of combat with a most proud and arrogant attitude and confident of success, now returned to their places humbled and crest-fallen.
1010
Commentary:
This verse refers to Pharaoh’s party and not to the magicians. The latter have been spoken of in the next verse. So the words, and they returned humiliated, do not evidently apply to them. Moreover, the word (humiliated) could not have been used about men who had evinced such regard for truth as to have accepted it without even waiting to see what Pharaoh had to say about it. The word, "humiliated" has also been elsewhere used in the Quran about the disbelievers (9:29).
The word انقلبوا (they returned) does not simply mean, "they became". The expression becomes much more powerful if taken in its literal sense, the meaning being that those who, a few moments before, had come to the scene of combat with a most proud and arrogant attitude and confident of success, now returned to their places humbled and crest-fallen.
1030
The verse seems to refer to Pharaoh’s party and not to the sorcerers. The latter have been spoken of in the next verse. The word "humiliated" could not have been used about men who had evinced such regard for truth as to have accepted it without even waiting to see what Pharaoh had to say about it. The meaning is that those, (Pharaoh and his party), who a few moments before had come to the scene of combat with a proud and arrogant attitude and were confident of success, now retired humbled and crestfallen.
وَقَالَ لِفِتۡیٰنِہِ اجۡعَلُوۡا بِضٰعَتَہُمۡ فِیۡ رِحَالِہِمۡ لَعَلَّہُمۡ یَعۡرِفُوۡنَہَاۤ اِذَا انۡقَلَبُوۡۤا اِلٰۤی اَہۡلِہِمۡ لَعَلَّہُمۡ یَرۡجِعُوۡنَ
Commentary:
Although Joseph exercised great patience and self-control and did not exhibit any such feeling or emotion as must have risen in his compassionate heart on seeing his brothers, his natural affection for them did make him return to them the money they had paid as the price of the grain. This does not mean that by doing so he defrauded the public treasury, for he could easily pay so small an amount to the treasury from his own pocket.
The words, that they may recognize it, mean that his brothers might appreciate the favour that was shown to them and might thereby be induced to return.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as these verses throw light on the great love of Joseph for his brothers so that, notwithstanding their cruel treatment of him, he was kind to them and desired their return, so the Holy Prophet, notwithstanding the deep-rooted enmity of the Meccans against him, always wished them well. How great was the Prophet’s love for his people and how great his anxiety that they might see the truth and accept it, it may be judged from the following words of the Quran: Haply, thou wilt kill thyself by over exertion in thy work because they believe not (26:4).
1564
Commentary:
Although Joseph exercised great patience and self-control and did not exhibit any such feeling or emotion as must have risen in his compassionate heart on seeing his brothers, his natural affection for them did make him return to them the money they had paid as the price of the grain. This does not mean that by doing so he defrauded the public treasury, for he could easily pay so small an amount to the treasury from his own pocket.
The words, that they may recognize it, mean that his brothers might appreciate the favour that was shown to them and might thereby be induced to return.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as these verses throw light on the great love of Joseph for his brothers so that, notwithstanding their cruel treatment of him, he was kind to them and desired their return, so the Holy Prophet, notwithstanding the deep-rooted enmity of the Meccans against him, always wished them well. How great was the Prophet’s love for his people and how great his anxiety that they might see the truth and accept it, it may be judged from the following words of the Quran: Haply, thou wilt kill thyself by over exertion in thy work because they believe not (26:4).
وَاِذَا انۡقَلَبُوۡۤا اِلٰۤی اَہۡلِہِمُ انۡقَلَبُوۡا فَکِہِیۡنَ
84:14.
84:14.
84:14.
Commentary:
The verses (31-33) refer to the jibes, jests, and insults to which the Muslims were subjected at Mecca; in fact, to the mockeries and railleries hurled at believers in the time of every Prophet of God and Divine Reformer.
b
84:14.
a
84:14.
4641
Commentary:
The verses (31-33) refer to the jibes, jests, and insults to which the Muslims were subjected at Mecca; in fact, to the mockeries and railleries hurled at believers in the time of every Prophet of God and Divine Reformer.
b
84:14.