سَٰحِرٌ
Appears 6 times in Quran
Derived Words (3)
Words derived from the stem "سَٰحِرٌ".
- a magician
- A sorcerer
- a skilful magician
- surely a skilful magician
- a manifest enchanter
Occurrences in Quran
Found 6 verses containing "سَٰحِرٌ".
قَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ
20:64; 26:35.
The word Sahir does not necessarily mean, a magician. It also means, a fascinator: one skilful and intelligent; one able to make a thing look other than what it is: a deceiver, deluder or beguiler, etc. (Lane). See also {128}.
20:64; 26:35.
Important Words:
The word ساحر (magician) does not necessarily mean a magician. It also means, an enchanter; fascinator; one knowing, or one skilful and intelligent; one able to make a thing look other than what it is; a deceiver, deluder or beguiler, etc. (Lane). See also 2:103.
a
20:64; 26:35.
513
سَاحِرْ (Sahir) 这个单词的意思并不一定是魔术师。它的意思也可以是: 迷人者; 灵巧和聪明的人; 能把一件事物做得好像另外一件事物的人; 欺骗者; 诈骗者或哄骗者等等 (Lane)。
a
20:64; 26:35.
1003
Important Words:
The word ساحر (magician) does not necessarily mean a magician. It also means, an enchanter; fascinator; one knowing, or one skilful and intelligent; one able to make a thing look other than what it is; a deceiver, deluder or beguiler, etc. (Lane). See also 2:103.
b
20:64; 26:35.
1025
The word Sahir does not necessarily mean, a magician. It also means, a fascinator: one skilful and intelligent; one able to make a thing look other than what it is: a deceiver, deluder or beguiler, etc. (Lane). See also {128}.
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَىٰ رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓا۟ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ ۗ قَالَ ٱلْكَٰفِرُونَ إِنَّ هَٰذَا لَسَٰحِرٌ مُّبِينٌ
7:64, 70; 50:3.
7:64, 70; 50:3.
Qadam means, preference; rank; footing. They say la-hu ‘indi Qadamun, i.e. there is strength or rank for him with me (Lane).
The verse brings to light the important fact that those, who become morally depraved, lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as so degenerate that they could not imagine that anyone from among themselves could come and rescue them from the morass of degradation into which they had fallen, and that only someone from outside could improve their condition.
7:64, 70; 50:3
Important Words:
قدم (rank) is the substantive noun from قدم. They say قدم القوم (qadama) i.e. he went before the people or he preceded them; or he took precedence of them; or he led them so as to set an example; قدم البلد (qadima) means, he came to or arrived at the town. قدمه علی غیرہ (qaddama-hu) means, he gave him precedence over another in time, place or rank; he preferred him to another or honoured or esteemed him above another. The expression لزید عند بکر قدم means, there is strength or rank or good footing for Zaid, with Bakr. They say فلان علی قدم عظیم i.e. such a one is on an excellent footing or foundation. فلان علی قدم فلان means, such a one is the successor of such a one (literally, such a one treads in the footsteps of such a one). قدم means, the human foot; precedence, or preference; rank, footing or foundation (Aqrab & Lane).
Commentary:
It is generally believed that the occasion for the revelation of this verse was when disbelievers taunted that God could find no one better to act as His Messenger than the orphan boy of Abu Talib. Though no great value can be attached to this or that incident as being the cause of the revelation of a particular verse, the incident referred to above at least throws some light on the treatment which the Meccans meted out to the Holy Prophet and the contempt in which he was held by them after he had laid claim to prophethood. To call the Holy Prophet the orphan boy of Abu Talib, who was his uncle and guardian, and not to call him after his own father, was intended to insinuate that a man who was the son of an unnamable person and who had been brought up by another could not be worthy of a Messenger of God.
The verse also brings to light the important fact that those who become morally depraved lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as looking upon themselves as being so degenerate that they could not think that anyone from among them could come and rescue them from the morass of degradation into which they had fallen and that only someone from outside could reform them. This tragic fact also holds good in the case of present-day Muslims. They, too, are anxiously waiting for Jesus to come down from the heaven to take them out of the slough of despair and degradation and are refusing to accept the heavenly Reformer whom God raised from among themselves to lead them to moral perfection and spiritual glory.
The words, give glad tidings to those who believe that they have a true rank of honour with their Lord, embody a promise that whoever acts upon the teachings of the Holy Prophet will achieve all kinds of prosperity and glory. This was another cause of surprise for disbelievers. According to them, the followers of the Holy Prophet lacked those qualities that go to make a people great and prosperous. They, therefore, wondered how Muslims dared hope to succeed in their great aim of destroying the old order of things and building on its ashes a new and better order. The words, with their Lord, signify that Muslims would make not only moral and spiritual but also material progress. By referring to their connection with a Being Who has the power to bestow all forms of advancement, the Quran alludes to the complete glory and many-sided success of Muslims.
The words, Surely, this is a manifest enchanter, signify that when disbelievers heard the above announcement, they said that Muhammad had succeeded in representing falsehood as truth, because he knew how to take advantage of the weakness of man. He had inspired the cowardly with fear and had held out false hopes to the greedy, and had thus managed to bring people over to his side. This is the very criticism which is levelled at the Holy Prophet by modern Christian writers. They also allege that Muhammad converted the ignorant Arabs to his faith by threatening with punishment those of them who disbelieved and tempting those who were credulous and greedy with promises of bliss and happiness. If that was indeed a stratagem, where is the religion which does not promise Heaven to its believers
and Hell to disbelievers? If speaking of blessings—which are the inevitable result of accepting truth—be called tempting a people with false promises, then no religion is safe from the charge of holding out such temptation. And what will Christian critics say of Jesus, who promised the keys of Paradise to Peter and to his other followers and threatened disbelievers with deprivation of the kingdom of God? (Matt. 16:15-19; 18:3 & 19:28, 29).
d
7:64, 70; 50:3.
a
7:64, 70; 50:3
1278
Important Words:
قدم (rank) is the substantive noun from قدم. They say قدم القوم (qadama) i.e. he went before the people or he preceded them; or he took precedence of them; or he led them so as to set an example; قدم البلد (qadima) means, he came to or arrived at the town. قدمه علی غیرہ (qaddama-hu) means, he gave him precedence over another in time, place or rank; he preferred him to another or honoured or esteemed him above another. The expression لزید عند بکر قدم means, there is strength or rank or good footing for Zaid, with Bakr. They say فلان علی قدم عظیم i.e. such a one is on an excellent footing or foundation. فلان علی قدم فلان means, such a one is the successor of such a one (literally, such a one treads in the footsteps of such a one). قدم means, the human foot; precedence, or preference; rank, footing or foundation (Aqrab & Lane).
Commentary:
It is generally believed that the occasion for the revelation of this verse was when disbelievers taunted that God could find no one better to act as His Messenger than the orphan boy of Abu Talib. Though no great value can be attached to this or that incident as being the cause of the revelation of a particular verse, the incident referred to above at least throws some light on the treatment which the Meccans meted out to the Holy Prophet and the contempt in which he was held by them after he had laid claim to prophethood. To call the Holy Prophet the orphan boy of Abu Talib, who was his uncle and guardian, and not to call him after his own father, was intended to insinuate that a man who was the son of an unnamable person and who had been brought up by another could not be worthy of a Messenger of God.
The verse also brings to light the important fact that those who become morally depraved lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as looking upon themselves as being so degenerate that they could not think that anyone from among them could come and rescue them from the morass of degradation into which they had fallen and that only someone from outside could reform them. This tragic fact also holds good in the case of present-day Muslims. They, too, are anxiously waiting for Jesus to come down from the heaven to take them out of the slough of despair and degradation and are refusing to accept the heavenly Reformer whom God raised from among themselves to lead them to moral perfection and spiritual glory.
The words, give glad tidings to those who believe that they have a true rank of honour with their Lord, embody a promise that whoever acts upon the teachings of the Holy Prophet will achieve all kinds of prosperity and glory. This was another cause of surprise for disbelievers. According to them, the followers of the Holy Prophet lacked those qualities that go to make a people great and prosperous. They, therefore, wondered how Muslims dared hope to succeed in their great aim of destroying the old order of things and building on its ashes a new and better order. The words, with their Lord, signify that Muslims would make not only moral and spiritual but also material progress. By referring to their connection with a Being Who has the power to bestow all forms of advancement, the Quran alludes to the complete glory and many-sided success of Muslims.
The words, Surely, this is a manifest enchanter, signify that when disbelievers heard the above announcement, they said that Muhammad had succeeded in representing falsehood as truth, because he knew how to take advantage of the weakness of man. He had inspired the cowardly with fear and had held out false hopes to the greedy, and had thus managed to bring people over to his side. This is the very criticism which is levelled at the Holy Prophet by modern Christian writers. They also allege that Muhammad converted the ignorant Arabs to his faith by threatening with punishment those of them who disbelieved and tempting those who were credulous and greedy with promises of bliss and happiness. If that was indeed a stratagem, where is the religion which does not promise Heaven to its believers
and Hell to disbelievers? If speaking of blessings—which are the inevitable result of accepting truth—be called tempting a people with false promises, then no religion is safe from the charge of holding out such temptation. And what will Christian critics say of Jesus, who promised the keys of Paradise to Peter and to his other followers and threatened disbelievers with deprivation of the kingdom of God? (Matt. 16:15-19; 18:3 & 19:28, 29).
d
7:64, 70; 50:3.
1231
Qadam means, preference; rank; footing. They say la-hu ‘indi Qadamun, i.e. there is strength or rank for him with me (Lane).
1231A
The verse brings to light the important fact that those, who become morally depraved, lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as so degenerate that they could not imagine that anyone from among themselves could come and rescue them from the morass of degradation into which they had fallen, and that only someone from outside could improve their condition.
قَالَ لِلْمَلَإِ حَوْلَهُۥٓ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ
7:110
7:110
7:110.
a
7:110
b
7:110.
e
7:110
وَعَجِبُوٓا۟ أَن جَآءَهُم مُّنذِرٌ مِّنْهُمْ ۖ وَقَالَ ٱلْكَٰفِرُونَ هَٰذَا سَٰحِرٌ كَذَّابٌ
7:64.
7:64.
7:64.
Commentary:
The greatest obstacle in the way of disbelievers to accept the truth has always been that they would not pledge their allegiance to a man who is just one of them.
d
7:64.
a
7:64.
3376
Commentary:
The greatest obstacle in the way of disbelievers to accept the truth has always been that they would not pledge their allegiance to a man who is just one of them.
d
7:64.
إِلَىٰ فِرْعَوْنَ وَهَٰمَٰنَ وَقَٰرُونَ فَقَالُوا۟ سَٰحِرٌ كَذَّابٌ
安拉派遣的每一个先知都会碰到自己的法老、哈曼 (هَامَان, Haman) 和卡荣 (قَارُوْن, Qarun)。这些名字分别象征权力、祭司职位和物质财富, 因为哈曼是祭司阶层的首领, 卡荣是法老贵族中极端有钱的人。无限的政治权力、奴隶般的祭司职位和无法控制的资本主义, 是迟延和阻止一个民族政治、经济和精神道德发展的三害, 因而, 很自然地在每一个时代安拉所派遣的改革家进行无情战争来反对的就是这些人类的敌人。
فرعون تو بادشاہ تھا ہی‘ ہامان بھی اس کا انجینئر اِن چیف تھا اور غالباً ملک میں بہت بارسوخ تھا۔ قارون خود بنی اسرائیل سے تھا مگر فرعون نے اس کو خزانوں پر مقرر کیا ہوا تھا۔ گویا ریونیو کا افسر تھا اس لئے اس کا اثر بھی قوم پر بہت تھا۔ اسی وجہ سے تینوں نام اکٹھے کیے گئے ہیں۔
For Korah and Haman see {2198} and {2231}. Every Prophet of God had had his Pharaoh, Haman and Korah. These names respectively may symbolise power, priesthood and material wealth, as Haman was the head of priestly class, and Korah an extremely rich man among Pharaoh’s nobles. Unlimited political power, servile priesthood and uncontrolled capitalism are the three evils which have ever retarded and arrested the political, economic, moral and spiritual growth of a people, and naturally it is against these enemies of man that Heavenly Reformers have waged relentless war in every age.
28:77; 29:40.
Commentary:
For Korah and Haman see 28:7, 77. Every Prophet of God had had his Pharaoh, Haman and Korah. These names respectively may symbolise political power, priesthood and material wealth, as Haman was the head of priestly class, and Korah an extremely rich man among Pharaoh’s nobles. Unlimited political power, servile priesthood and uncontrolled capitalism are the three evils which have ever retarded and arrested the political, economic, moral and spiritual growth of a people, and naturally it is against these enemies of man that Heavenly Reformers have waged relentless war in every age.
1160
安拉派遣的每一个先知都会碰到自己的法老、哈曼 (هَامَان, Haman) 和卡荣 (قَارُوْن, Qarun)。这些名字分别象征权力、祭司职位和物质财富, 因为哈曼是祭司阶层的首领, 卡荣是法老贵族中极端有钱的人。无限的政治权力、奴隶般的祭司职位和无法控制的资本主义, 是迟延和阻止一个民族政治、经济和精神道德发展的三害, 因而, 很自然地在每一个时代安拉所派遣的改革家进行无情战争来反对的就是这些人类的敌人。
1
فرعون تو بادشاہ تھا ہی‘ ہامان بھی اس کا انجینئر اِن چیف تھا اور غالباً ملک میں بہت بارسوخ تھا۔ قارون خود بنی اسرائیل سے تھا مگر فرعون نے اس کو خزانوں پر مقرر کیا ہوا تھا۔ گویا ریونیو کا افسر تھا اس لئے اس کا اثر بھی قوم پر بہت تھا۔ اسی وجہ سے تینوں نام اکٹھے کیے گئے ہیں۔
d
28:77; 29:40.
3512
Commentary:
For Korah and Haman see 28:7, 77. Every Prophet of God had had his Pharaoh, Haman and Korah. These names respectively may symbolise political power, priesthood and material wealth, as Haman was the head of priestly class, and Korah an extremely rich man among Pharaoh’s nobles. Unlimited political power, servile priesthood and uncontrolled capitalism are the three evils which have ever retarded and arrested the political, economic, moral and spiritual growth of a people, and naturally it is against these enemies of man that Heavenly Reformers have waged relentless war in every age.
2601
For Korah and Haman see {2198} and {2231}. Every Prophet of God had had his Pharaoh, Haman and Korah. These names respectively may symbolise power, priesthood and material wealth, as Haman was the head of priestly class, and Korah an extremely rich man among Pharaoh’s nobles. Unlimited political power, servile priesthood and uncontrolled capitalism are the three evils which have ever retarded and arrested the political, economic, moral and spiritual growth of a people, and naturally it is against these enemies of man that Heavenly Reformers have waged relentless war in every age.
فَتَوَلَّىٰ بِرُكْنِهِۦ وَقَالَ سَٰحِرٌ أَوْ مَجْنُونٌ
قرآن کریم میں رُکْن کا لفظ ہے۔ جس کے معنے طاقت پانے کی جگہ کے ہیں اور لفظی معنے اس آیت کے یہ بنتے ہیں کہ فرعون اپنی طاقت پانے کی جگہ کی طرف لوٹ گیا۔ مگر چونکہ فرعون کے عقیدہ کے مطابق اس کو سب طاقت بیل کے مندر سے ملتی تھی۔ اس لئے ہم نے ترجمہ میں بُت خانہ لکھ دیا ہے کیونکہ بیل کا مندر لکھتے تو کچھ معنے نہ بنتے۔
Rukn means, a stay or support; power, might and resistance; a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person (Lane & Mufradat).
Important Words:
رکن (power) is derived from رکن (rakana or rakina). They say رکن الیه i.e. he inclined towards him or it; he trusted or relied upon him or it so as to be or become easy or quiet in mind; he was or became firm, still, grave, staid, sedate or calm. رکن(ruknun) means, side or outward part of a thing; a stay or support; power, might and resistance, a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person. They say ھو رکن من ارکان قومه i.e. he is an important person among the great men of his people. The word also means, an affair of great importance; a formidable event; the essence of a thing whereby it subsists. ارکان الصلوة means, the fundamentals of Prayer without which it is incomplete (Lane, Aqrab & Mufradat).
1
قرآن کریم میں رُکْن کا لفظ ہے۔ جس کے معنے طاقت پانے کی جگہ کے ہیں اور لفظی معنے اس آیت کے یہ بنتے ہیں کہ فرعون اپنی طاقت پانے کی جگہ کی طرف لوٹ گیا۔ مگر چونکہ فرعون کے عقیدہ کے مطابق اس کو سب طاقت بیل کے مندر سے ملتی تھی۔ اس لئے ہم نے ترجمہ میں بُت خانہ لکھ دیا ہے کیونکہ بیل کا مندر لکھتے تو کچھ معنے نہ بنتے۔
3916
Important Words:
رکن (power) is derived from رکن (rakana or rakina). They say رکن الیه i.e. he inclined towards him or it; he trusted or relied upon him or it so as to be or become easy or quiet in mind; he was or became firm, still, grave, staid, sedate or calm. رکن(ruknun) means, side or outward part of a thing; a stay or support; power, might and resistance, a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person. They say ھو رکن من ارکان قومه i.e. he is an important person among the great men of his people. The word also means, an affair of great importance; a formidable event; the essence of a thing whereby it subsists. ارکان الصلوة means, the fundamentals of Prayer without which it is incomplete (Lane, Aqrab & Mufradat).
2836
Rukn means, a stay or support; power, might and resistance; a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person (Lane & Mufradat).