خِلَٰلَ
Appears 5 times in Quran
Derived Words (5)
Words derived from the stem "خِلَٰلَ".
- the innermost parts of your
- in your midst
- in between the two
- in the midst thereof
- its midst
Occurrences in Quran
Found 5 verses containing "خِلَٰلَ".
لَوْ خَرَجُوا۟ فِيكُم مَّا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا۟ خِلَٰلَكُمْ يَبْغُونَكُمُ ٱلْفِتْنَةَ وَفِيكُمْ سَمَّٰعُونَ لَهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ
3:119.
3:119.
3:119.
Important Words:
خبالا (trouble) is the noun-infinitive from خبل (khabila), i.e. he was or became corrupt, unsound or disordered in his reason or intellect. خبله (khabala-hu) of which the infinitive is خبل (khablun) means, it rendered him insane or it corrupted or disordered his reason or intellect. خبال means, corruptness or unsoundness; or a disordered state in an absolute sense, or in reason or intellect; an affection in the heart resembling insanity or egregious stupidity; loss or a state of diminution; a state of perdition or destruction; distress, embarrassment, trouble or difficulty (Lane). See also 3:119.
خلالکم (to and fro in your midst). خلال is derived from خل. They say خل الشیء i.e. he or it perforated or pierced the thing through. خلال which is both singular and plural, means, inter-space or intervening space or a break or breach or gap between two things; looseness or want of compactness. They say دخلت بین خلال القوم i.e. I entered among the inter-spaces of the party. ھو خلالھم means, he is amid them.جسنا خلال دور القوم means, we went to and fro, or went about amid the houses of the people (Lane).
Commentary:
The verse declares that the defection of the hypocrites did no harm to the Muslims. On the contrary, it proved a blessing in disguise. For, if the hypocrites had gone forth with the Muslim army, they would only have caused trouble and mischief and tried to create discord and dissension.
The latter portion of the verse shows that some hypocrites or those weak of faith had actually gone forth with the Muslim army. These were ever ready to lend ear to the leaders among the hypocrites who generally remained behind. So if the latter too had accompanied the army, both would have joined hands to injure the cause of Islam.
a
3:119.
a
3:119.
1204
Important Words:
خبالا (trouble) is the noun-infinitive from خبل (khabila), i.e. he was or became corrupt, unsound or disordered in his reason or intellect. خبله (khabala-hu) of which the infinitive is خبل (khablun) means, it rendered him insane or it corrupted or disordered his reason or intellect. خبال means, corruptness or unsoundness; or a disordered state in an absolute sense, or in reason or intellect; an affection in the heart resembling insanity or egregious stupidity; loss or a state of diminution; a state of perdition or destruction; distress, embarrassment, trouble or difficulty (Lane). See also 3:119.
خلالکم (to and fro in your midst). خلال is derived from خل. They say خل الشیء i.e. he or it perforated or pierced the thing through. خلال which is both singular and plural, means, inter-space or intervening space or a break or breach or gap between two things; looseness or want of compactness. They say دخلت بین خلال القوم i.e. I entered among the inter-spaces of the party. ھو خلالھم means, he is amid them.جسنا خلال دور القوم means, we went to and fro, or went about amid the houses of the people (Lane).
Commentary:
The verse declares that the defection of the hypocrites did no harm to the Muslims. On the contrary, it proved a blessing in disguise. For, if the hypocrites had gone forth with the Muslim army, they would only have caused trouble and mischief and tried to create discord and dissension.
The latter portion of the verse shows that some hypocrites or those weak of faith had actually gone forth with the Muslim army. These were ever ready to lend ear to the leaders among the hypocrites who generally remained behind. So if the latter too had accompanied the army, both would have joined hands to injure the cause of Islam.
a
3:119.
فَإِذَا جَآءَ وَعْدُ أُولَىٰهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَآ أُو۟لِى بَأْسٍ شَدِيدٍ فَجَاسُوا۟ خِلَٰلَ ٱلدِّيَارِ ۚ وَكَانَ وَعْدًا مَّفْعُولًا
以色列人第一次遭受惩罚是在达五德之后, 而第二次是在伊撒之后。从圣经中看到, 犹太人在穆撒之后成为一个很强大的民族, 而在达五德时代他们奠定了一个强大王国的基础并在达五德死后在已有的权力与荣誉中继续繁荣了一个时期。然后这个民族逐渐衰败, 并且大约在公元前733年亚述人征服了撒马利亚并吞并了杰兹里耳 (Jezreel) 以北所有的以色列领土。公元608年, 一支尼科 (Necho) 法老领导下的埃及军队蹂躏了巴勒斯坦, 以色列人就被埃及人统治了。(《犹太百科全書》卷6, 665页)。
然而, 他们这次丧失了暂短的权力以及他们受到的毁灭和凄凉并没有使他们改过自新。他们仍旧继续邪恶的做法和习惯。先知耶里米 (Jeremiah) 警告他们戒掉 (他们的) 恶习, 因为安拉的惩罚即将降临他们, 可是他们根本不听耶里米的多次警告。在巴比伦的尼布加尼撒王杰霍伊金 (Jehoiakim) 统治下第一次入侵巴勒斯坦并掠走了寺里的一些神器, 但城市却免受一次围攻的苦难。公元前597年, 这个城市遭到一次严重的饥荒。然而, 齐德凯 (Zedekiah) 的叛乱引起公元前587年尼布加尼撒王第二次入侵。在一年半的围攻后, 该城被攻占。齐德凯逃出城外但被俘获。他的儿子被杀掉, 他的眼睛被挖去并用锁链困住押往巴比伦。寺院、王宫和城中所有大的建筑物都被烧掉, 大祭司和其他首领都被处死, 俘虏去了许多人 (《犹太百科全書》卷6，665页和卷7, 122页 “耶路撒冷” 项下)。
یہ بنو کدنضر بادشاہِ بابل کے حملہ کا ذکر ہے جس نے فلسطین پر حملہ کرکے صد قیاہ کو شکست دی تھی اور اس کی آنکھیں نکال دی تھیں۔(دیکھو ۲سلاطین باب۲۵)
The first Divine punishment overtook the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses, and in the time of David they laid the foundations of a mighty kingdom which continued to flourish for sometime after his death in its old might and glory. Then it fell a prey to gradual decay and in about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not induce them to mend their ways. They persisted in their old wicked practices. The Prophet Jeremiah warned them to give up their evil ways as the wrath of God was about to overtake them, but they paid no heed to Jeremiah’s warnings. In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his firs
Important Words:
فجاسوا (and they penetrated). جاس means, he sought for or after a thing or news or tidings eagerly and with the utmost of his endeavour. They say جاسھم الاسد i.e. the lion trod upon them, or came into the midst of them and did mischief among them. The Arabs say جسنا خلال دور القوم i.e. We went to and fro or went about amidst the houses of the people. The Quranic expression فجاسوا خلال الدیار means, they went through the midst of the houses and sought for what was in them or they went to and fro among the houses in a sudden attack or they slew you amid your houses (Lane & Aqrab).
Commentary:
The first disaster befell the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses and in the time of David they laid the foundation of a mighty kingdom which continued to flourish for some time after his death in its old might and glory. Then it fell prey to gradual decay and about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not make them mend their ways. They continued in their old wicked practices. The Prophet Jeremiah warned them to give up their iniquities as the wrath of God was about to overtake them. These are Jeremiah’s warnings:
O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee…? For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers (Jeremiah 4:14 & 31).
The Israelites paid no heed to Jeremiah’s warnings. So "the Lord was very angry with them and removed them out of His sight; there was none left but the tribe of Judah only" (2 Kings 17:18). In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his first invasion of Palestine and carried off some of the Temple vessels, but the city was spared the rigours of a siege. In 597 B.C. also, the city was invested and fell victim to a severe famine. The rebellion of Zedekiah, however, caused a second invasion in 587 B. C., and after a siege of a year and a half, the city was taken by storm. King Zedekiah fled from the city but was taken prisoner. His sons were slain and his eyes were put out and he was bound in fetters and carried off to Babylon. The Temple, the King’s palace and all the great buildings in the city were burnt down, the chief priests and other leaders were put to death and many people were carried off in captivity (Jew. Enc., vol. 6, p. 665 & vol. 7, p. 122 under Jerusalem).
Thus was fulfilled the promise about the first of the two warnings held out to the Israelites by Moses to which the present verse refers. The following passages of the Bible contain Moses’ warnings to the Jews:
"But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee…The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: and he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he hath destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustest, throughout all thy lands: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thy own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee…And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to naught; and yet ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. (Deut. 28:15; 49-53; 63-64).
699
以色列人第一次遭受惩罚是在达五德之后, 而第二次是在伊撒之后。从圣经中看到, 犹太人在穆撒之后成为一个很强大的民族, 而在达五德时代他们奠定了一个强大王国的基础并在达五德死后在已有的权力与荣誉中继续繁荣了一个时期。然后这个民族逐渐衰败, 并且大约在公元前733年亚述人征服了撒马利亚并吞并了杰兹里耳 (Jezreel) 以北所有的以色列领土。公元608年, 一支尼科 (Necho) 法老领导下的埃及军队蹂躏了巴勒斯坦, 以色列人就被埃及人统治了。(《犹太百科全書》卷6, 665页)。
然而, 他们这次丧失了暂短的权力以及他们受到的毁灭和凄凉并没有使他们改过自新。他们仍旧继续邪恶的做法和习惯。先知耶里米 (Jeremiah) 警告他们戒掉 (他们的) 恶习, 因为安拉的惩罚即将降临他们, 可是他们根本不听耶里米的多次警告。在巴比伦的尼布加尼撒王杰霍伊金 (Jehoiakim) 统治下第一次入侵巴勒斯坦并掠走了寺里的一些神器, 但城市却免受一次围攻的苦难。公元前597年, 这个城市遭到一次严重的饥荒。然而, 齐德凯 (Zedekiah) 的叛乱引起公元前587年尼布加尼撒王第二次入侵。在一年半的围攻后, 该城被攻占。齐德凯逃出城外但被俘获。他的儿子被杀掉, 他的眼睛被挖去并用锁链困住押往巴比伦。寺院、王宫和城中所有大的建筑物都被烧掉, 大祭司和其他首领都被处死, 俘虏去了许多人 (《犹太百科全書》卷6，665页和卷7, 122页 “耶路撒冷” 项下)。
1
یہ بنو کدنضر بادشاہِ بابل کے حملہ کا ذکر ہے جس نے فلسطین پر حملہ کرکے صد قیاہ کو شکست دی تھی اور اس کی آنکھیں نکال دی تھیں۔(دیکھو ۲سلاطین باب۲۵)
1935
Important Words:
فجاسوا (and they penetrated). جاس means, he sought for or after a thing or news or tidings eagerly and with the utmost of his endeavour. They say جاسھم الاسد i.e. the lion trod upon them, or came into the midst of them and did mischief among them. The Arabs say جسنا خلال دور القوم i.e. We went to and fro or went about amidst the houses of the people. The Quranic expression فجاسوا خلال الدیار means, they went through the midst of the houses and sought for what was in them or they went to and fro among the houses in a sudden attack or they slew you amid your houses (Lane & Aqrab).
Commentary:
The first disaster befell the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses and in the time of David they laid the foundation of a mighty kingdom which continued to flourish for some time after his death in its old might and glory. Then it fell prey to gradual decay and about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not make them mend their ways. They continued in their old wicked practices. The Prophet Jeremiah warned them to give up their iniquities as the wrath of God was about to overtake them. These are Jeremiah’s warnings:
O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee…? For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers (Jeremiah 4:14 & 31).
The Israelites paid no heed to Jeremiah’s warnings. So "the Lord was very angry with them and removed them out of His sight; there was none left but the tribe of Judah only" (2 Kings 17:18). In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his first invasion of Palestine and carried off some of the Temple vessels, but the city was spared the rigours of a siege. In 597 B.C. also, the city was invested and fell victim to a severe famine. The rebellion of Zedekiah, however, caused a second invasion in 587 B. C., and after a siege of a year and a half, the city was taken by storm. King Zedekiah fled from the city but was taken prisoner. His sons were slain and his eyes were put out and he was bound in fetters and carried off to Babylon. The Temple, the King’s palace and all the great buildings in the city were burnt down, the chief priests and other leaders were put to death and many people were carried off in captivity (Jew. Enc., vol. 6, p. 665 & vol. 7, p. 122 under Jerusalem).
Thus was fulfilled the promise about the first of the two warnings held out to the Israelites by Moses to which the present verse refers. The following passages of the Bible contain Moses’ warnings to the Jews:
"But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee…The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: and he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he hath destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustest, throughout all thy lands: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thy own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee…And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to naught; and yet ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. (Deut. 28:15; 49-53; 63-64).
1593
The first Divine punishment overtook the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses, and in the time of David they laid the foundations of a mighty kingdom which continued to flourish for sometime after his death in its old might and glory. Then it fell a prey to gradual decay and in about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not induce them to mend their ways. They persisted in their old wicked practices. The Prophet Jeremiah warned them to give up their evil ways as the wrath of God was about to overtake them, but they paid no heed to Jeremiah’s warnings. In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his firs
أَوْ تَكُونَ لَكَ جَنَّةٌ مِّن نَّخِيلٍ وَعِنَبٍ فَتُفَجِّرَ ٱلْأَنْهَٰرَ خِلَٰلَهَا تَفْجِيرًا
25:11.
25:11.
When the Meccans were confounded by the answers of the Qur’an to their questions and objections, they turned round and demanded of the Holy Prophet that if the Qur’an comprehended every kind of knowledge then he should be able to work miracles—cause springs to gush forth from the earth, grow gardens and build houses of gold for himself, etc.
25:11.
c
25:11.
a
25:11.
a
25:11.
1651
When the Meccans were confounded by the answers of the Qur’an to their questions and objections, they turned round and demanded of the Holy Prophet that if the Qur’an comprehended every kind of knowledge then he should be able to work miracles—cause springs to gush forth from the earth, grow gardens and build houses of gold for himself, etc.
كِلْتَا ٱلْجَنَّتَيْنِ ءَاتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْـًٔا ۚ وَفَجَّرْنَا خِلَٰلَهُمَا نَهَرًا
“一条河” 代表穆圣时代。通过穆圣, 保存了穆撒和伊撒许多部分的真实教义。
نہر سے مراد رسول کریم صلی اللہ علیہ وسلم کا زمانہ ہے جن کے ذریعہ سے موسیٰ علیہ السلام اور عیسیٰ علیہ السلام کی حقیقی تعلیم کا کچھ حصہ زندہ رہا۔
"The stream" represents the time of the Holy Prophet, through whom portions of the true teachings of Moses and Jesus were preserved.
Commentary:
Singular number of the verbs اتت and تظلم shows that the two gardens were, in reality, two parts of one and the same garden.
The words, and failed not the least therein, indicate that these were not gardens in the literal sense of the word but gardens in a metaphorical sense because it is against the laws of nature that trees should continue to yield abundant fruits in many consecutive seasons. But the trees of the gardens mentioned in this verse yielded fruits uniformly in abundance. This shows that they were gardens in the metaphorical sense only.
759
“一条河” 代表穆圣时代。通过穆圣, 保存了穆撒和伊撒许多部分的真实教义。
4
نہر سے مراد رسول کریم صلی اللہ علیہ وسلم کا زمانہ ہے جن کے ذریعہ سے موسیٰ علیہ السلام اور عیسیٰ علیہ السلام کی حقیقی تعلیم کا کچھ حصہ زندہ رہا۔
2074
Commentary:
Singular number of the verbs اتت and تظلم shows that the two gardens were, in reality, two parts of one and the same garden.
The words, and failed not the least therein, indicate that these were not gardens in the literal sense of the word but gardens in a metaphorical sense because it is against the laws of nature that trees should continue to yield abundant fruits in many consecutive seasons. But the trees of the gardens mentioned in this verse yielded fruits uniformly in abundance. This shows that they were gardens in the metaphorical sense only.
1690
"The stream" represents the time of the Holy Prophet, through whom portions of the true teachings of Moses and Jesus were preserved.
أَمَّن جَعَلَ ٱلْأَرْضَ قَرَارًا وَجَعَلَ خِلَٰلَهَآ أَنْهَٰرًا وَجَعَلَ لَهَا رَوَٰسِىَ وَجَعَلَ بَيْنَ ٱلْبَحْرَيْنِ حَاجِزًا ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
تفصیل کے لئے دیکھئے نوٹ سورہ ٔ فرقان آیت۵۴۔
20:54; 78:7.
25:54; 55:20, 21.
The argument, begun in the preceding verse, is here further developed and expanded.
20:54; 78:7.
25:54; 55:20-21.
Commentary:
The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.
d
20:54; 78:7.
e
25:54; 55:20, 21.
1
تفصیل کے لئے دیکھئے نوٹ سورہ ٔ فرقان آیت۵۴۔
d
20:54; 78:7.
e
25:54; 55:20-21.
2855
Commentary:
The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.
d
20:54; 78:7.
e
25:54; 55:20, 21.
2183
The argument, begun in the preceding verse, is here further developed and expanded.