غَٰبِرِينَ
Appears 7 times in Quran
Derived Words (1)
Words derived from the stem "غَٰبِرِينَ".
- those who remain behind
- those who stayed behind
- who remain behind
- who stayed
- who stayed behind
Occurrences in Quran
Found 7 verses containing "غَٰبِرِينَ".
فَأَنجَيْنَٰهُ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ كَانَتْ مِنَ ٱلْغَٰبِرِينَ
26:171-172; 27:58; 29:34; 37:135-136.
عذاب سے پہلے حضرت لوطؑ کو کہا گیا تھا کہ وہاں سے نکل جائیں۔ مگر ان کی دو بیٹیاں اس شہر میں بیاہی ہوئی تھیں۔ ان کی بیوی نے خدا کا حکم نہ مانا اور بیٹیوں کی محبت کی وجہ سے پیچھے رہ گئی۔ اور وہ عذاب میں مبتلا ہو گئی۔
26:171-172; 27:58; 29:34; 37:135-136.
26:171-172; 27:58; 29:34; 37:135-136.
Important Words:
الغابرین (who stayed behind) is derived from غبر i.e. he or it remained, lasted or continued; he stayed, tarried or waited; or contrarily, he or it passed away or went away; or it (a wound) was or became in a bad state, especially after once being healed; or it healed externally while it was in a withering state internally; he (a man) hid enmity or hatred in his heart. So غابر is one who remains or stays or tarries behind or waits, etc. (Lane & Aqrab).
Commentary:
The verse does not necessarily imply that the wife of Lot was a disbeliever. The fact that she tarried to inform her relatives of the impending punishment shows that she probably possessed some faith. As, however, she disregarded the command that no warning of the coming calamity was to be given to any disbeliever, she was punished. The word غابرین(who stayed behind) treated under Important Words above throws some interesting light on the real condition of Lot’s wife. Most probably she outwardly believed in her husband but was like a withering wound within and stayed or lingered behind, while Lot and his companions hurriedly left the doomed place.
There exists some difference of opinion among students of history as to the situation of the place where the people of Lot lived. According to some, the Dead Sea is the site of the ruined cities. The Quran, however, appears to place it on the route from Medina to Syria (15:80).
f
26:171-172; 27:58; 29:34; 37:135-136.
1
عذاب سے پہلے حضرت لوطؑ کو کہا گیا تھا کہ وہاں سے نکل جائیں۔ مگر ان کی دو بیٹیاں اس شہر میں بیاہی ہوئی تھیں۔ ان کی بیوی نے خدا کا حکم نہ مانا اور بیٹیوں کی محبت کی وجہ سے پیچھے رہ گئی۔ اور وہ عذاب میں مبتلا ہو گئی۔
b
26:171-172; 27:58; 29:34; 37:135-136.
982
Important Words:
الغابرین (who stayed behind) is derived from غبر i.e. he or it remained, lasted or continued; he stayed, tarried or waited; or contrarily, he or it passed away or went away; or it (a wound) was or became in a bad state, especially after once being healed; or it healed externally while it was in a withering state internally; he (a man) hid enmity or hatred in his heart. So غابر is one who remains or stays or tarries behind or waits, etc. (Lane & Aqrab).
Commentary:
The verse does not necessarily imply that the wife of Lot was a disbeliever. The fact that she tarried to inform her relatives of the impending punishment shows that she probably possessed some faith. As, however, she disregarded the command that no warning of the coming calamity was to be given to any disbeliever, she was punished. The word غابرین(who stayed behind) treated under Important Words above throws some interesting light on the real condition of Lot’s wife. Most probably she outwardly believed in her husband but was like a withering wound within and stayed or lingered behind, while Lot and his companions hurriedly left the doomed place.
There exists some difference of opinion among students of history as to the situation of the place where the people of Lot lived. According to some, the Dead Sea is the site of the ruined cities. The Quran, however, appears to place it on the route from Medina to Syria (15:80).
e
26:171-172; 27:58; 29:34; 37:135-136.
إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَآ ۙ إِنَّهَا لَمِنَ ٱلْغَٰبِرِينَ
7:84; 11:82; 26:172; 27:58.
7:84; 11:82; 26:172; 27:58.
7:84; 11:82; 26:172; 27:58.
Important Words:
قدرنا (We surmise) is derived from قدر (qadara) which means, he measured or computed or estimated. قدر (qaddara) means, he meditated or considered; he supposed or conjectured or surmised. When used about God, it means, He decreed or appointed or ordained (Aqrab & Lane). See also 2:21.
Commentary:
The verse purports to say that out of the family of Lot his wife would not be saved, as she would remain behind and would not leave the city with Lot. The messengers used the expression قدرنا which here means, "we surmise" because they were not sure about her fate and had only guessed that she would remain behind. Evidently, one or more of them might have had a dream regarding this affair and, naturally, they were not quite sure about its interpretation but had only inferred that she would not be saved. Or it may be that, having regard to the feelings of Abraham, they did not like to stress the point of the sad end of Lot’s wife and expressed it vaguely.
Here is another divergence between the description of this affair as given in the Bible and the Quran. The Bible says: And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being Merciful unto him: and they brought him forth, and set him without the city (Gen. 19:15,16).
The Quran, on the other hand, says that Lot had been informed beforehand that his wife would not leave the city with him but would remain behind (29:34). It can easily be judged which of these two accounts is more natural and nearer the truth. According to the Quran, she not only remained behind but was from the very beginning destined to do so, but the Bible says that the angels led her out of the city, although they knew that God had decreed that she would share its fate. The Bible thus depicts the angels to be acting against the decree of God, which is evidently wrong.
e
7:84; 11:82; 26:172; 27:58.
c
7:84; 11:82; 26:172; 27:58.
1764
Important Words:
قدرنا (We surmise) is derived from قدر (qadara) which means, he measured or computed or estimated. قدر (qaddara) means, he meditated or considered; he supposed or conjectured or surmised. When used about God, it means, He decreed or appointed or ordained (Aqrab & Lane). See also 2:21.
Commentary:
The verse purports to say that out of the family of Lot his wife would not be saved, as she would remain behind and would not leave the city with Lot. The messengers used the expression قدرنا which here means, "we surmise" because they were not sure about her fate and had only guessed that she would remain behind. Evidently, one or more of them might have had a dream regarding this affair and, naturally, they were not quite sure about its interpretation but had only inferred that she would not be saved. Or it may be that, having regard to the feelings of Abraham, they did not like to stress the point of the sad end of Lot’s wife and expressed it vaguely.
Here is another divergence between the description of this affair as given in the Bible and the Quran. The Bible says: And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being Merciful unto him: and they brought him forth, and set him without the city (Gen. 19:15,16).
The Quran, on the other hand, says that Lot had been informed beforehand that his wife would not leave the city with him but would remain behind (29:34). It can easily be judged which of these two accounts is more natural and nearer the truth. According to the Quran, she not only remained behind but was from the very beginning destined to do so, but the Bible says that the angels led her out of the city, although they knew that God had decreed that she would share its fate. The Bible thus depicts the angels to be acting against the decree of God, which is evidently wrong.
d
7:84; 11:82; 26:172; 27:58.
إِلَّا عَجُوزًا فِى ٱلْغَٰبِرِينَ
7:84; 11:82; 15:61; 27:58; 37:136.
7:84; 11:82; 15:61; 27:58; 37:136.
7:84; 11:82; 15:61;27:58; 37:136.
Important Words:
غابرین (those who stayed behind) is the plural of غابر which is active participle from غبر (ghabara) which means, he or it lasted or continued; he stayed or tarried; he passed away; it became dust-coloured. غبر (ghabira) means, the wound healed externally while it was in a withering state internally; it became putrefied (Lane & Aqrab). See also 7:84.
Commentary:
In view of the different meanings of the word غبر given under 'Important Words' above, the expression فی الغابرین would mean: (1) she remained behind, (2) she concealed animosity in her heart, and (3) though she was the wife of a Prophet of God, she was internally corrupt.
b
7:84; 11:82; 15:61; 27:58; 37:136.
d
7:84; 11:82; 15:61;27:58; 37:136.
2788
Important Words:
غابرین (those who stayed behind) is the plural of غابر which is active participle from غبر (ghabara) which means, he or it lasted or continued; he stayed or tarried; he passed away; it became dust-coloured. غبر (ghabira) means, the wound healed externally while it was in a withering state internally; it became putrefied (Lane & Aqrab). See also 7:84.
Commentary:
In view of the different meanings of the word غبر given under 'Important Words' above, the expression فی الغابرین would mean: (1) she remained behind, (2) she concealed animosity in her heart, and (3) though she was the wife of a Prophet of God, she was internally corrupt.
c
7:84; 11:82; 15:61; 27:58; 37:136.
فَأَنجَيْنَٰهُ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَٰهَا مِنَ ٱلْغَٰبِرِينَ
7:84; 29:34.
7:84; 29:34.
7:84; 21:75; 29:34.
f
7:84; 29:34.
1
فـاء کے معنے’’اور‘‘کے بھی ہیں‘ پس کے بھی‘ اور ’’نتیجہ‘‘کے بھی ہوتے ہیں۔
2
یعنی وہ اپنے اعمال کی وجہ سے نظر آتی تھی کہ پیچھے رہ جائے گی۔
d
7:84; 21:75; 29:34.
d
7:84; 29:34.
قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا۟ نَحْنُ أَعْلَمُ بِمَن فِيهَا ۖ لَنُنَجِّيَنَّهُۥ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ كَانَتْ مِنَ ٱلْغَٰبِرِينَ
a
15:60; 51:36.
b
7:84; 15:61; 26:172; 27:58.
a
15:60; 51:36.
b
7:84; 15:61; 26:172; 27:58.
b
15:60; 51:36.
c
7:84; 15:61; 26:172; 27:58.
وَلَمَّآ أَن جَآءَتْ رُسُلُنَا لُوطًا سِىٓءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا۟ لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا ٱمْرَأَتَكَ كَانَتْ مِنَ ٱلْغَٰبِرِينَ
سِیْٓءَ بِھِمْ وَضَاقَ بِھِمْ ذَرْعًا اس کے یہ معنے نہیں کہ مہمان نوازی کا خیال لوط علیہ السلام کو بُرا لگا۔ بلکہ مطلب یہ ہے کہ چونکہ لوطؑ کی قوم نے ان کو منع کیا تھا کہ وہ غیر معروف مسافروں کو گھر میں نہ لایا کریں۔ اس لئے حضرت لوط علیہ السلام کو یہ رسول دیکھ کر دکھ پہنچا اور ان کا دل تنگ ہوا کہ کہیں ایسا نہ ہو میری قوم مجھے مہمان نوازی سے روکے اور مہمانوں کو دکھ دے چنانچہ قرآن کریم میں آتا ہے اَوَلَمْ نَنْھَکَ عَنِ الْعٰلَمِیْنَ (الحجر: ۷۱) اے لوط! کیا ہم نے تجھے غیر معلوم مسافروں کے گھر میں لانے سے نہیں روکا ہوا؟ اس زمانہ میں شہر چھوٹے چھوٹے اور دور دور ہوت
اِنَّا مُنَجُّوْکَ یہ درحقیقت خداتعالیٰ کا کلام ہے۔ قرآن کریم میں عربی قاعدہ کے مطابق انتشار ضمائر کثرت سے استعمال ہوتا ہے۔ یعنی غائب سے بدل کر حاضر کی ضمیر اور حاضر سے بدل کر غائب کی ضمیر استعمال ہوتی ہے۔ چنانچہ دیکھ لو کہ چند آیتیں نیچے فرماتا ہے ہم نے اس واقعہ کو نشان کے طور پر پچھلی قوموں میں چھوڑا اور اس سے اگلی آیت میں فرمایا کہ مدین کی طرف ہم نے ان کے بھائی شعیبؑ کو رسول کرکے بھیجا تھا۔ یہ دونوں آیتیں رسولوں کی طرف خواہ انہیں فرشتہ سمجھو یا انسان‘ منسوب نہیں ہو سکتیں‘ اللہ تعالیٰ ہی کی طرف منسوب ہو سکتی ہیں۔ پس ’’ہم تجھ کو نجات دینے والے ہیں‘‘ بھی خد
11:78.
7:84; 27:58.
Daqa Bihi Dhar‘an means, he lacked strength or ability or power to do the thing (Lane). Who the messengers mentioned in the verse were and what their mission was has been explained in 11:70, 71 and 15:68-72. Their visit distressed and grieved Prophet Lot because his people, having adopted the calling of the road, did not like strangers to visit their town and therefore they had forbidden Lot to receive outsiders. He feared that his people might humiliate him before his guests.
11:78.
7:84; 21:75; 27:58.
Important Words:
سییء (he was distressed) is passive verb from ساء. They say ساء الامر فلاناً i.e. the affair grieved such a one; or did with him what he hated. ساء به ظنا means, he suspected him (Aqrab).
ضاق بھم ذرعا (felt helpless on their account). ضاق means, it was or became narrow. They say ضاق عن الجواب i.e. he was incapable of replying. The expression ضاق به ذرعاً means, his power or ability was straitened or was inadequate to it or he was unable to do or accomplish the thing or he lacked strength or ability or power to do the thing (Lane).
Commentary:
Who the messengers mentioned in the verse were, what their mission was and why their visit distressed and grieved Prophet Lot has been explained in 11:70-71 & 15:68-72. It is enough for the purpose of the verse under comment to say that the messengers were righteous men of the locality and not angels as popularly believed, and that they had been commissioned by God to convey to Abraham and Lot the warning that Lot’s people were about to be punished on account of their vices and iniquities and to take Lot to a place of safety. Lot was distressed when the messengers arrived because his people being robbers were apprehensive of strangers visiting their city and therefore they had forbidden Lot to receive outsiders. It may further be noted here that "the messengers" brought to Abraham the glad tidings of the birth of a son, and at the same time the tidings that the people of Lot were going to be destroyed, the word البشری being applied to both good and bad news.
c
11:78.
d
7:84; 27:58.
1
سِیْٓءَ بِھِمْ وَضَاقَ بِھِمْ ذَرْعًا اس کے یہ معنے نہیں کہ مہمان نوازی کا خیال لوط علیہ السلام کو بُرا لگا۔ بلکہ مطلب یہ ہے کہ چونکہ لوطؑ کی قوم نے ان کو منع کیا تھا کہ وہ غیر معروف مسافروں کو گھر میں نہ لایا کریں۔ اس لئے حضرت لوط علیہ السلام کو یہ رسول دیکھ کر دکھ پہنچا اور ان کا دل تنگ ہوا کہ کہیں ایسا نہ ہو میری قوم مجھے مہمان نوازی سے روکے اور مہمانوں کو دکھ دے چنانچہ قرآن کریم میں آتا ہے اَوَلَمْ نَنْھَکَ عَنِ الْعٰلَمِیْنَ (الحجر: ۷۱) اے لوط! کیا ہم نے تجھے غیر معلوم مسافروں کے گھر میں لانے سے نہیں روکا ہوا؟ اس زمانہ میں شہر چھوٹے چھوٹے اور دور دور ہوت
2
اِنَّا مُنَجُّوْکَ یہ درحقیقت خداتعالیٰ کا کلام ہے۔ قرآن کریم میں عربی قاعدہ کے مطابق انتشار ضمائر کثرت سے استعمال ہوتا ہے۔ یعنی غائب سے بدل کر حاضر کی ضمیر اور حاضر سے بدل کر غائب کی ضمیر استعمال ہوتی ہے۔ چنانچہ دیکھ لو کہ چند آیتیں نیچے فرماتا ہے ہم نے اس واقعہ کو نشان کے طور پر پچھلی قوموں میں چھوڑا اور اس سے اگلی آیت میں فرمایا کہ مدین کی طرف ہم نے ان کے بھائی شعیبؑ کو رسول کرکے بھیجا تھا۔ یہ دونوں آیتیں رسولوں کی طرف خواہ انہیں فرشتہ سمجھو یا انسان‘ منسوب نہیں ہو سکتیں‘ اللہ تعالیٰ ہی کی طرف منسوب ہو سکتی ہیں۔ پس ’’ہم تجھ کو نجات دینے والے ہیں‘‘ بھی خد
c
11:78.
d
7:84; 21:75; 27:58.
2962
Important Words:
سییء (he was distressed) is passive verb from ساء. They say ساء الامر فلاناً i.e. the affair grieved such a one; or did with him what he hated. ساء به ظنا means, he suspected him (Aqrab).
ضاق بھم ذرعا (felt helpless on their account). ضاق means, it was or became narrow. They say ضاق عن الجواب i.e. he was incapable of replying. The expression ضاق به ذرعاً means, his power or ability was straitened or was inadequate to it or he was unable to do or accomplish the thing or he lacked strength or ability or power to do the thing (Lane).
Commentary:
Who the messengers mentioned in the verse were, what their mission was and why their visit distressed and grieved Prophet Lot has been explained in 11:70-71 & 15:68-72. It is enough for the purpose of the verse under comment to say that the messengers were righteous men of the locality and not angels as popularly believed, and that they had been commissioned by God to convey to Abraham and Lot the warning that Lot’s people were about to be punished on account of their vices and iniquities and to take Lot to a place of safety. Lot was distressed when the messengers arrived because his people being robbers were apprehensive of strangers visiting their city and therefore they had forbidden Lot to receive outsiders. It may further be noted here that "the messengers" brought to Abraham the glad tidings of the birth of a son, and at the same time the tidings that the people of Lot were going to be destroyed, the word البشری being applied to both good and bad news.
d
11:78.
e
7:84; 27:58.
2251
Daqa Bihi Dhar‘an means, he lacked strength or ability or power to do the thing (Lane). Who the messengers mentioned in the verse were and what their mission was has been explained in 11:70, 71 and 15:68-72. Their visit distressed and grieved Prophet Lot because his people, having adopted the calling of the road, did not like strangers to visit their town and therefore they had forbidden Lot to receive outsiders. He feared that his people might humiliate him before his guests.
إِلَّا عَجُوزًا فِى ٱلْغَٰبِرِينَ
7:84; 11:82; 15:61; 27:58.
7:84; 11:82; 15:61; 27:58.
7:84; 11:82; 15:61; 27:58.
c
7:84; 11:82; 15:61; 27:58.
c
7:84; 11:82; 15:61; 27:58.
c
7:84; 11:82; 15:61; 27:58.