لَعَلَّ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "لَعَلَّ".
یَسۡـَٔلُکَ النَّاسُ عَنِ السَّاعَۃِ ۖ قُلۡ اِنَّمَا عِلۡمُہَا عِنۡدَ اللّٰہِ ۚ وَمَا یُدۡرِیۡکَ لَعَلَّ السَّاعَۃَ تَکُوۡنُ قَرِیۡبًا
7:188; 78:3.
7:188; 78:3.
7:188; 79:43.
Commentary:
In verse 25 the disbelievers and hypocrites were warned that they would be punished. In the present verse they are told that the time of their punishment has drawn very near. The reference in "the Hour" may be to the Battle of the Ditch.
b
7:188; 78:3.
b
7:188; 79:43.
3123
Commentary:
In verse 25 the disbelievers and hypocrites were warned that they would be punished. In the present verse they are told that the time of their punishment has drawn very near. The reference in "the Hour" may be to the Battle of the Ditch.
a
7:188; 78:3.
اَللّٰہُ الَّذِیۡۤ اَنۡزَلَ الۡکِتٰبَ بِالۡحَقِّ وَالۡمِیۡزَانَ ۗ وَمَا یُدۡرِیۡکَ لَعَلَّ السَّاعَۃَ قَرِیۡبٌ
قرآن کریم کا ایک نام مِیْزَان رکھا گیا ہے۔ کیونکہ اس میں جو بات کہی جاتی ہے دلیل کے ساتھ کہی جاتی ہے اور دلیل سب انسانوں کے درمیان قدرِ مشترک ہے اور جب تک کوئی اسے جھوٹا نہ ثابت کر دے اُسے ردنہیں کر سکتا۔ پس قرآن کریم چونکہ ہر بات با دلیل کہتا ہے اس لئے وہ میزان ہے یعنی جو بات اس کے ترازو میں پوری اُترے وہی سچی ہے باقی سب باتیں غلط ہیں کیونکہ وہ عقل کے ترازو میں پوری نہیں اترتیں۔
55:8; 57:26.
God has sent down two important things for man’s guidance and benefit: (a) "The Book," i.e. the laws of the Shari‘ah; (b) "The Balance," i.e. standards by which human actions are appraised, judged, measured and weighed. Or, "The Balance" may signify the faculty by which man can distinguish between right and wrong. In fact, in this life (and more so in the next life) all human actions are weighed in Divine scales. "The Balance" may also refer to the Qur’an itself, because it constitutes an infallible criterion (Mizan) to judge what is right and what is wrong.
Elsewhere in the Qur’an (57:26) the expression, 'He has sent down,' has also been used about "iron" which represents power that enforces Divine and human laws.
55:8, 57:26.
Commentary:
The verse mentions two very important things which God has sent down for man’s guidance and benefit: (a) "the Book" i.e. the laws of the Shari‘ah, (b) "the Balance" i.e. standards by which human actions are appraised, judged, measured and weighed; or it may mean the faculty by which man can distinguish between right and wrong or, as some say, عدل (justice), which signifies the right use of the Book. In fact, in this life (and more so in the next life) all human actions are weighed in divine scales and he whose good actions outweigh his bad actions leads a life of bliss and happiness, and he whose bad deeds outweigh his good deeds burns in the fire of failure, regrets and sighs (101:7-12).
The word میزان (balance) may also refer to the Quran, meaning that the Quran does not say anything which is not supported by reason. Thus the Quran constitutes an infallible criterion (میزان) to judge what is right and what is wrong.
Elsewhere in the Quran (57:26) the expression أنزل (He has sent down) has also been used about الـحدید (iron) which represents power that enforces the Divine Law.
The words, and what will make thee know that the hour may be near at hand, mean that if disbelievers did not accept the Message of Islam and their bad deeds outstripped their good deeds, Divine punishment would overtake them very soon.
d
55:8; 57:26.
1203
安拉为人类的引导和利益降示了两件重要的东西: (1) “经典”, 即宗教的律令; (2) 天平, 即鉴定、判断、估计、测量人们的行为的标准。“天平” 也可表示人类区别是非的能力。事实上, 在今世 (后世更是如此) 人类一切行为都要在安拉的天秤上过重。“天平” 也指 «古兰经» 本身, 因为它形成了判断是非的可靠标准。
在 «古兰经» (57:26) 内, “他降示” 一句, 也用于 “铁”, 表示安拉和人的法令得以实施的权力。
2
قرآن کریم کا ایک نام مِیْزَان رکھا گیا ہے۔ کیونکہ اس میں جو بات کہی جاتی ہے دلیل کے ساتھ کہی جاتی ہے اور دلیل سب انسانوں کے درمیان قدرِ مشترک ہے اور جب تک کوئی اسے جھوٹا نہ ثابت کر دے اُسے ردنہیں کر سکتا۔ پس قرآن کریم چونکہ ہر بات با دلیل کہتا ہے اس لئے وہ میزان ہے یعنی جو بات اس کے ترازو میں پوری اُترے وہی سچی ہے باقی سب باتیں غلط ہیں کیونکہ وہ عقل کے ترازو میں پوری نہیں اترتیں۔
b
55:8, 57:26.
3615
Commentary:
The verse mentions two very important things which God has sent down for man’s guidance and benefit: (a) "the Book" i.e. the laws of the Shari‘ah, (b) "the Balance" i.e. standards by which human actions are appraised, judged, measured and weighed; or it may mean the faculty by which man can distinguish between right and wrong or, as some say, عدل (justice), which signifies the right use of the Book. In fact, in this life (and more so in the next life) all human actions are weighed in divine scales and he whose good actions outweigh his bad actions leads a life of bliss and happiness, and he whose bad deeds outweigh his good deeds burns in the fire of failure, regrets and sighs (101:7-12).
The word میزان (balance) may also refer to the Quran, meaning that the Quran does not say anything which is not supported by reason. Thus the Quran constitutes an infallible criterion (میزان) to judge what is right and what is wrong.
Elsewhere in the Quran (57:26) the expression أنزل (He has sent down) has also been used about الـحدید (iron) which represents power that enforces the Divine Law.
The words, and what will make thee know that the hour may be near at hand, mean that if disbelievers did not accept the Message of Islam and their bad deeds outstripped their good deeds, Divine punishment would overtake them very soon.
b
55:8; 57:26.
2650
God has sent down two important things for man’s guidance and benefit: (a) "The Book," i.e. the laws of the Shari‘ah; (b) "The Balance," i.e. standards by which human actions are appraised, judged, measured and weighed. Or, "The Balance" may signify the faculty by which man can distinguish between right and wrong. In fact, in this life (and more so in the next life) all human actions are weighed in Divine scales. "The Balance" may also refer to the Qur’an itself, because it constitutes an infallible criterion (Mizan) to judge what is right and what is wrong.
Elsewhere in the Qur’an (57:26) the expression, 'He has sent down,' has also been used about "iron" which represents power that enforces Divine and human laws.
یٰۤاَیُّہَا النَّبِیُّ اِذَا طَلَّقۡتُمُ النِّسَآءَ فَطَلِّقُوۡہُنَّ لِعِدَّتِہِنَّ وَاَحۡصُوا الۡعِدَّۃَ ۖ وَاتَّقُوا اللّٰہَ رَبَّکُمۡ ۖ لَا تُخۡرِجُوۡہُنَّ مِنۡۢ بُیُوۡتِہِنَّ وَلَا یَخۡرُجۡنَ اِلَّاۤ اَنۡ یَّاۡتِیۡنَ بِفٰحِشَۃٍ مُّبَیِّنَۃٍ ۚ وَتِلۡکَ حُدُوۡدُ اللّٰہِ ۚ وَمَنۡ یَّتَعَدَّ حُدُوۡدَ اللّٰہِ فَقَدۡ ظَلَمَ نَفۡسَہٗ ۚ لَا تَدۡرِیۡ لَعَلَّ اللّٰہَ یُحۡدِثُ بَعۡدَ ذٰلِکَ اَمۡرًا
2:232, 233.
2:230.
声明离婚不得在两次月经之间的时期内, 在这同时夫妻不得同房。这就保证了离婚的决定不是一时生气仓促做出的, 也不是由于其受瞬间冲动的影响, 而是经过冷静而仔细考虑做出的。此外, 离了婚的妻子在家里一直要住到待婚期 (عِدَّة, ‘Iddah) 结束为止。这个离婚程序是有法律规定的, 因为在待婚期, 不和的原因有可能消失, 隔阂的双方可能言归于好。
اَمْر (Amr) 在这里指隔阂的夫妻和解。
خطاب میں لفظ نبی ہے‘ مگر مراد ان کے ماننے والے ہیں۔ کیونکہ اَتباع نبی کے ماتحت ہوتے ہیں۔
یعنی غصّہ کی حالت میں طلاق نہ دو۔ بلکہ ایسے طُہر میں طلاق دو جس سے پہلے صحبت نہ کی ہو۔ تاکہ سب غصہ دور ہو چکا ہو اور شہوت نے بھڑک کر محبت پیدا کر دی ہو۔ اور طلاق کی نوبت ہی نہ آئے۔
مطلب یہ کہ اگر وہ نکلیں گی تو وہ ایک کھلے گناہ کی مرتکب ہوں گی۔
2:232, 233.
2:230.
This is one of those verses of the Qur’an in which the address made to the Holy Prophet is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The pronouncement of divorce should be made in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘Iddah (period of waiting). This procedure of divorce is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
Amr here signifies reconciliation between the estranged husband and wife.
2:232-233.
2:230.
Commentary:
This is one of those verses of the Quran in which the address made to the Holy Prophet, is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The procedure of divorce given in this Surah is as follows:
The first pronouncement of divorce should be in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘iddah (the period of waiting) which extends over three courses.
The words "it may be that thereafter Allah will bring about something new to pass," signify that the above-mentioned procedure is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
b
2:232, 233.
c
2:230.
1436
声明离婚不得在两次月经之间的时期内, 在这同时夫妻不得同房。这就保证了离婚的决定不是一时生气仓促做出的, 也不是由于其受瞬间冲动的影响, 而是经过冷静而仔细考虑做出的。此外, 离了婚的妻子在家里一直要住到待婚期 (عِدَّة, ‘Iddah) 结束为止。这个离婚程序是有法律规定的, 因为在待婚期, 不和的原因有可能消失, 隔阂的双方可能言归于好。
1437
اَمْر (Amr) 在这里指隔阂的夫妻和解。
1
خطاب میں لفظ نبی ہے‘ مگر مراد ان کے ماننے والے ہیں۔ کیونکہ اَتباع نبی کے ماتحت ہوتے ہیں۔
2
یعنی غصّہ کی حالت میں طلاق نہ دو۔ بلکہ ایسے طُہر میں طلاق دو جس سے پہلے صحبت نہ کی ہو۔ تاکہ سب غصہ دور ہو چکا ہو اور شہوت نے بھڑک کر محبت پیدا کر دی ہو۔ اور طلاق کی نوبت ہی نہ آئے۔
3
مطلب یہ کہ اگر وہ نکلیں گی تو وہ ایک کھلے گناہ کی مرتکب ہوں گی۔
b
2:232-233.
c
2:230.
4268
Commentary:
This is one of those verses of the Quran in which the address made to the Holy Prophet, is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The procedure of divorce given in this Surah is as follows:
The first pronouncement of divorce should be in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘iddah (the period of waiting) which extends over three courses.
The words "it may be that thereafter Allah will bring about something new to pass," signify that the above-mentioned procedure is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
b
2:232, 233.
c
2:230.
3064
This is one of those verses of the Qur’an in which the address made to the Holy Prophet is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
3064A
The pronouncement of divorce should be made in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘Iddah (period of waiting). This procedure of divorce is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
3065
Amr here signifies reconciliation between the estranged husband and wife.