جَبَّارٍ
Appears 4 times in Quran
Derived Words (6)
Words derived from the stem "جَبَّارٍ".
- every haughty enemy
- haughty
- haughty
- every haughty enemy
- to compel them
- to compel them
Occurrences in Quran
Found 4 verses containing "جَبَّارٍ".
وَتِلْكَ عَادٌ ۖ جَحَدُوا۟ بِـَٔايَٰتِ رَبِّهِمْ وَعَصَوْا۟ رُسُلَهُۥ وَٱتَّبَعُوٓا۟ أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ
Commentary:
The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.
1440
Commentary:
The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.
وَٱسْتَفْتَحُوا۟ وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ
Commentary:
The expression, And they prayed for victory, may apply both to the Prophets and their opponents. The praying of the Prophets for God’s help and victory, after they had been vouchsafed definite Divine promises that they would succeed, in no way reflects on Divine promises or on the Prophets’ belief in the Divine origin of those promises. In fact, the Divine promise given to a Prophet about the final triumph of his cause does not mean that he should give up making necessary efforts for the success and triumph of his mission or soliciting Divine assistance. On the contrary, it becomes all the more incumbent on a Divine Messenger to do his best lest, through some lapse on the part of some of his followers or a weakening of his own efforts, the final victory may be delayed. That Muslims are enjoined to pray for the assistance of God even after definite and positive Divine promises of victory are given to them is clear from the Quran (3:195). Nor are these two things contradictory to each other. The Holy Prophet was given a clear promise of his triumphant return to Mecca (28:86), yet he continued to pray and work hard for the fulfilment of this Divine promise.
If, however, the words, they prayed for victory, be applied to disbelievers, they would mean that they sought by all means to win victory over the Prophets, but it was foolish on their part to do so, for those who oppose the Prophets of God never meet with success. Their prayers are doomed "to come to naught."
1670
Commentary:
The expression, And they prayed for victory, may apply both to the Prophets and their opponents. The praying of the Prophets for God’s help and victory, after they had been vouchsafed definite Divine promises that they would succeed, in no way reflects on Divine promises or on the Prophets’ belief in the Divine origin of those promises. In fact, the Divine promise given to a Prophet about the final triumph of his cause does not mean that he should give up making necessary efforts for the success and triumph of his mission or soliciting Divine assistance. On the contrary, it becomes all the more incumbent on a Divine Messenger to do his best lest, through some lapse on the part of some of his followers or a weakening of his own efforts, the final victory may be delayed. That Muslims are enjoined to pray for the assistance of God even after definite and positive Divine promises of victory are given to them is clear from the Quran (3:195). Nor are these two things contradictory to each other. The Holy Prophet was given a clear promise of his triumphant return to Mecca (28:86), yet he continued to pray and work hard for the fulfilment of this Divine promise.
If, however, the words, they prayed for victory, be applied to disbelievers, they would mean that they sought by all means to win victory over the Prophets, but it was foolish on their part to do so, for those who oppose the Prophets of God never meet with success. Their prayers are doomed "to come to naught."
ٱلَّذِينَ يُجَٰدِلُونَ فِىٓ ءَايَٰتِ ٱللَّهِ بِغَيْرِ سُلْطَٰنٍ أَتَىٰهُمْ ۖ كَبُرَ مَقْتًا عِندَ ٱللَّهِ وَعِندَ ٱلَّذِينَ ءَامَنُوا۟ ۚ كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ
بظاہر یہ الفاظ ہونے چاہئیں۔ کہ ہر متکبر کے دل پر مہر لگا دیتا ہے مگر قرآن مجید کہتا ہے کہ متکبر کے سارے دل پر مہر لگا دیتا ہے۔ قرآن مجید کا یہ استعمال بے نظیر ہے۔ کیونکہ ہر متکبر کے دل پر مہر لگنے سے وہ بات نہیں نکلتی جو ایک کامل متکبر کے سارے دل پر مہر لگانے سے نکلتی ہے کیونکہ اس دوسری بات سے یہ نتیجہ نکالا گیا ہے کہ ہدایت کی راہیں مختلف ہوتی ہیں۔ ایک گمراہ شخص بھی ہدایت کی کوئی راہ پا سکتا ہے لیکن جو کامل متکبر ہو اس کے لئے سب ہدایت کی راہیں بند ہو جاتی ہیں اور دل کے ہر حصہ پر مہر لگ جاتی ہے کوئی راہ ہدایت کی اس کے لئے کھلی نہیں رہتی۔
7:72; 13:14.
1
بظاہر یہ الفاظ ہونے چاہئیں۔ کہ ہر متکبر کے دل پر مہر لگا دیتا ہے مگر قرآن مجید کہتا ہے کہ متکبر کے سارے دل پر مہر لگا دیتا ہے۔ قرآن مجید کا یہ استعمال بے نظیر ہے۔ کیونکہ ہر متکبر کے دل پر مہر لگنے سے وہ بات نہیں نکلتی جو ایک کامل متکبر کے سارے دل پر مہر لگانے سے نکلتی ہے کیونکہ اس دوسری بات سے یہ نتیجہ نکالا گیا ہے کہ ہدایت کی راہیں مختلف ہوتی ہیں۔ ایک گمراہ شخص بھی ہدایت کی کوئی راہ پا سکتا ہے لیکن جو کامل متکبر ہو اس کے لئے سب ہدایت کی راہیں بند ہو جاتی ہیں اور دل کے ہر حصہ پر مہر لگ جاتی ہے کوئی راہ ہدایت کی اس کے لئے کھلی نہیں رہتی۔
a
7:72; 13:14.
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَآ أَنتَ عَلَيْهِم بِجَبَّارٍ ۖ فَذَكِّرْ بِٱلْقُرْءَانِ مَن يَخَافُ وَعِيدِ
6:108; 39:42; 42:7.
Commentary:
The verse shows that the resurrection to which reference has been made in the preceding verse was to be brought about by the preaching and teaching of the Quran. The Surah had opened with the subject of the Final Resurrection, and the great eminence and glory which the Muslims were to achieve through the Quran was advanced as an argument in its support. God, Man, Creation and Resurrection are the four pillars on which the whole edifice of the Quranic teaching stands, and the present Surah derives its importance from the fact that it has dealt with these subjects in some detail.
a
39:42; 42:7.
1296
这章经文中所提到的复活是 «古兰经» 所许下的诺言。
a
6:108; 39:42; 42:7.
3888
Commentary:
The verse shows that the resurrection to which reference has been made in the preceding verse was to be brought about by the preaching and teaching of the Quran. The Surah had opened with the subject of the Final Resurrection, and the great eminence and glory which the Muslims were to achieve through the Quran was advanced as an argument in its support. God, Man, Creation and Resurrection are the four pillars on which the whole edifice of the Quranic teaching stands, and the present Surah derives its importance from the fact that it has dealt with these subjects in some detail.
a
39:42; 42:7.
2822
The resurrection to which reference has been made in the Surah has been brought about by the Qur’an.