صُدَّ
Appears 5 times in Quran
Derived Words (10)
Words derived from the stem "صُدَّ".
- turn thee away
- turn you away
- turn thee away
- turn you away
- and he was turned away
- and he was turned away
- And let not Satan hinder you
- And let not Satan hinder you
- and to keep you back
- and to keep you back
Occurrences in Quran
Found 5 verses containing "صُدَّ".
اِنَّمَا یُرِیۡدُ الشَّیۡطٰنُ اَنۡ یُّوۡقِعَ بَیۡنَکُمُ الۡعَدٰوَۃَ وَالۡبَغۡضَآءَ فِی الۡخَمۡرِ وَالۡمَیۡسِرِ وَیَصُدَّکُمۡ عَنۡ ذِکۡرِ اللّٰہِ وَعَنِ الصَّلٰوۃِ ۖ فَہَلۡ اَنۡتُمۡ مُّنۡتَہُوۡنَ
After stating that the four things mentioned in the previous verse are all abomination in one sense or another, the present verse is confined to two of them—wine and games of chance—and gives additional reasons against them. These reasons rest on political, social, spiritual and socio-religious grounds, these being implied in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer."
Commentary:
After stating that the four things mentioned in the previous verse are all رجس (abomination) in one sense or another, the present verse confines itself to two of the four mentioned things—wine and games of hazard—and gives additional reasons against them. These reasons are, as stated in the verse, four in number and rest on political, social, spiritual and socio-religious grounds, this being hinted in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer". The interrogation in the clause, But will you keep back?, embodies a strong admonition not to do the thing, the use of the interrogative form being the most effective form of exhortation. See also 2:220.
719
Commentary:
After stating that the four things mentioned in the previous verse are all رجس (abomination) in one sense or another, the present verse confines itself to two of the four mentioned things—wine and games of hazard—and gives additional reasons against them. These reasons are, as stated in the verse, four in number and rest on political, social, spiritual and socio-religious grounds, this being hinted in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer". The interrogation in the clause, But will you keep back?, embodies a strong admonition not to do the thing, the use of the interrogative form being the most effective form of exhortation. See also 2:220.
790A
After stating that the four things mentioned in the previous verse are all abomination in one sense or another, the present verse is confined to two of them—wine and games of chance—and gives additional reasons against them. These reasons rest on political, social, spiritual and socio-religious grounds, these being implied in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer."
فَلَا یَصُدَّنَّکَ عَنۡہَا مَنۡ لَّا یُؤۡمِنُ بِہَا وَاتَّبَعَ ہَوٰٮہُ فَتَرۡدٰی
Important Words:
The pronoun ھا in عنھا (therefrom) and بھا (therein) may refer to (a) "the Hour" and (b) the Prayer and worship of God; or in عنھا it may refer to Prayer and worship of God, and in بھا to "the Hour".
1
اس جگہ ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2
اس جگہ ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2250
Important Words:
The pronoun ھا in عنھا (therefrom) and بھا (therein) may refer to (a) "the Hour" and (b) the Prayer and worship of God; or in عنھا it may refer to Prayer and worship of God, and in بھا to "the Hour".
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا بَیِّنٰتٍ قَالُوۡا مَا ہٰذَاۤ اِلَّا رَجُلٌ یُّرِیۡدُ اَنۡ یَّصُدَّکُمۡ عَمَّا کَانَ یَعۡبُدُ اٰبَآؤُکُمۡ وَقَالُوۡا مَا ہٰذَاۤ اِلَّاۤ اِفۡکٌ مُّفۡتَرًی ۚ وَقَالَ الَّذِیۡنَ کَفَرُوۡا لِلۡحَقِّ لَمَّا جَآءَہُمۡ اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
17:95; 23:25.
سِحْر کے معنے عربی زبان میں جادو کے بھی ہوتے ہیں اور دلفریب بات کے بھی۔ پس جب کفار یہ دیکھتے تھے کہ قرآن کریم میں بیان کردہ کامل سچائیاں لوگوں کے دلوں کو موہ رہی ہیں تو وہ اپنے ساتھیوں کو دھوکا دینے کے لئے یہ کہتے تھے کہ محمد رسول اللہ صلی اللہ علیہ وسلم دھوکا دینے والے الفاظ میں کچھ باتیں کہہ دیتا ہے ورنہ ہے وہ (نَعُوْذُ بِاللّٰہ) جھوٹا۔
17:95; 23:25.
17:95; 23:25.
Commentary:
This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.
f
17:95; 23:25.
1
سِحْر کے معنے عربی زبان میں جادو کے بھی ہوتے ہیں اور دلفریب بات کے بھی۔ پس جب کفار یہ دیکھتے تھے کہ قرآن کریم میں بیان کردہ کامل سچائیاں لوگوں کے دلوں کو موہ رہی ہیں تو وہ اپنے ساتھیوں کو دھوکا دینے کے لئے یہ کہتے تھے کہ محمد رسول اللہ صلی اللہ علیہ وسلم دھوکا دینے والے الفاظ میں کچھ باتیں کہہ دیتا ہے ورنہ ہے وہ (نَعُوْذُ بِاللّٰہ) جھوٹا۔
c
17:95; 23:25.
3165
Commentary:
This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.
c
17:95; 23:25.
اَسۡبٰبَ السَّمٰوٰتِ فَاَطَّلِعَ اِلٰۤی اِلٰہِ مُوۡسٰی وَاِنِّیۡ لَاَظُنُّہٗ کٰذِبًا ۚ وَکَذٰلِکَ زُیِّنَ لِفِرۡعَوۡنَ سُوۡٓءُ عَمَلِہٖ وَصُدَّ عَنِ السَّبِیۡلِ ۚ وَمَا کَیۡدُ فِرۡعَوۡنَ اِلَّا فِیۡ تَبَابٍ
28:39.
Pharaoh sarcastically said that he wanted to go up to heavens to have a peep at Moses’s God, but God made him see a manifestation of His power in the depths of the sea.
28:39.
Commentary:
The verse means to say that all the evil designs of Pharaoh against Moses recoiled on his own head and ended only in his own ruin.
b
28:39.
1163
法老揶揄地说, 他要到天上去一瞥穆撒的安拉, 可是安拉叫他在海底深处看看他显示的威力。
c
28:39.
3523
Commentary:
The verse means to say that all the evil designs of Pharaoh against Moses recoiled on his own head and ended only in his own ruin.
b
28:39.
2606
Pharaoh sarcastically said that he wanted to go up to heavens to have a peep at Moses’s God, but God made him see a manifestation of His power in the depths of the sea.
وَلَا یَصُدَّنَّکُمُ الشَّیۡطٰنُ ۖ اِنَّہٗ لَکُمۡ عَدُوٌّ مُّبِیۡنٌ