لَهْوًا
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "لَهْوًا".
Occurrences in Quran
Found 4 verses containing "لَهْوًا".
وَذَرِ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۚ وَذَكِّرْ بِهِۦٓ أَن تُبْسَلَ نَفْسٌۢ بِمَا كَسَبَتْ لَيْسَ لَهَا مِن دُونِ ٱللَّهِ وَلِىٌّ وَلَا شَفِيعٌ وَإِن تَعْدِلْ كُلَّ عَدْلٍ لَّا يُؤْخَذْ مِنْهَآ ۗ أُو۟لَٰٓئِكَ ٱلَّذِينَ أُبْسِلُوا۟ بِمَا كَسَبُوا۟ ۖ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ
5:58; 7:52; 8:36.
10:5.
5:58; 7:52; 8:36.
10:5.
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
b
5:58; 7:52; 8:36.
c
10:5.
a
5:58; 7:52; 8:36.
b
10:5.
816
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
c
5:58; 7:52; 8:36.
d
10:5.
ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَهُمْ لَهْوًا وَلَعِبًا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۚ فَٱلْيَوْمَ نَنسَىٰهُمْ كَمَا نَسُوا۟ لِقَآءَ يَوْمِهِمْ هَٰذَا وَمَا كَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ
نَسِیَ کے معنے عربی زبان میں بھول جانے کے علاوہ تَرَکَ کے بھی ہوتے ہیں یعنی چھوڑ دیا۔ (اقرب)
یعنی اس کے لئے کوئی تیاری نہ کرتے تھے۔
5:58; 6:71.
45:35.
The disbelievers were convinced in their heart of hearts of the truth of Islam but, as they took their religion for a pastime, they refused to listen to the dictates of reason and to the voice of their conscience. So God will ignore them as they refused to believe that they will ever meet their Creator and they will have to render account of their deeds to Him.
5:58; 6:71.
45:35.
Commentary:
This verse qualifies the word "disbelievers" occurring in the preceding verse. The disbelievers spoken of at the end of that verse were convinced in their hearts of the truth of Islam but, as they took their religion as a pastime, they refused to listen to the dictates of reason and the voice of their conscience. So God forgot them even as they had forgotten the meeting of their Lord.
b
5:58; 6:71.
c
45:35.
2
نَسِیَ کے معنے عربی زبان میں بھول جانے کے علاوہ تَرَکَ کے بھی ہوتے ہیں یعنی چھوڑ دیا۔ (اقرب)
3
یعنی اس کے لئے کوئی تیاری نہ کرتے تھے۔
a
5:58; 6:71.
b
45:35.
951
Commentary:
This verse qualifies the word "disbelievers" occurring in the preceding verse. The disbelievers spoken of at the end of that verse were convinced in their hearts of the truth of Islam but, as they took their religion as a pastime, they refused to listen to the dictates of reason and the voice of their conscience. So God forgot them even as they had forgotten the meeting of their Lord.
a
5:58; 6:71.
b
45:35.
982
The disbelievers were convinced in their heart of hearts of the truth of Islam but, as they took their religion for a pastime, they refused to listen to the dictates of reason and to the voice of their conscience. So God will ignore them as they refused to believe that they will ever meet their Creator and they will have to render account of their deeds to Him.
لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْوًا لَّٱتَّخَذْنَٰهُ مِن لَّدُنَّآ إِن كُنَّا فَٰعِلِينَ
یعنی مسیحؑ کو دنیا میں کیوں بھیجتے۔ اپنے پاس ہی رکھتے۔ نیز دیکھئے تفسیر کبیر جلد پنجم صفحہ ۵۰۰۔ ۵۰۱ سورۃ الانبیاء۔
It is inconsistent with the dignity, majesty and wisdom of God that He should have created this universe without a great object and thus should have done a purposeless thing.
Important Words:
لـھواً (pastime) is here taken by some (in the dialect of Yemen) to mean a 'son' or 'wife'. Taken in this sense of the word, the verse would mean, "If We had wished to take a son or wife, We should have made them of Our kind and not of human species." The verse constitutes an effective argument against the sonship of Jesus. The particle ان means both 'if' and 'not,' and the clause ان کنا فاعلین may mean (a) if We would do this; (b) We would not do this.
Commentary:
The substance of the verse is that it is inconsistent with the Dignity and Majesty of God that He should have created this universe without a great object. If its creation had not been intended to serve a great and sublime purpose, God would not have sent His messengers and prophets and would not have revealed His will to them. The very object of the creation of man demanded that when spiritual darkness spreads over the world, God should have sent a Messenger "to bring back the erring flock into the fold of the Master." It is implicit in the belief in the existence of God that the universe should have been created to serve a great and noble purpose.
1
یعنی مسیحؑ کو دنیا میں کیوں بھیجتے۔ اپنے پاس ہی رکھتے۔ نیز دیکھئے تفسیر کبیر جلد پنجم صفحہ ۵۰۰۔ ۵۰۱ سورۃ الانبیاء۔
2358
Important Words:
لـھواً (pastime) is here taken by some (in the dialect of Yemen) to mean a 'son' or 'wife'. Taken in this sense of the word, the verse would mean, "If We had wished to take a son or wife, We should have made them of Our kind and not of human species." The verse constitutes an effective argument against the sonship of Jesus. The particle ان means both 'if' and 'not,' and the clause ان کنا فاعلین may mean (a) if We would do this; (b) We would not do this.
Commentary:
The substance of the verse is that it is inconsistent with the Dignity and Majesty of God that He should have created this universe without a great object. If its creation had not been intended to serve a great and sublime purpose, God would not have sent His messengers and prophets and would not have revealed His will to them. The very object of the creation of man demanded that when spiritual darkness spreads over the world, God should have sent a Messenger "to bring back the erring flock into the fold of the Master." It is implicit in the belief in the existence of God that the universe should have been created to serve a great and noble purpose.
1876
It is inconsistent with the dignity, majesty and wisdom of God that He should have created this universe without a great object and thus should have done a purposeless thing.
وَإِذَا رَأَوْا۟ تِجَٰرَةً أَوْ لَهْوًا ٱنفَضُّوٓا۟ إِلَيْهَا وَتَرَكُوكَ قَآئِمًا ۚ قُلْ مَا عِندَ ٱللَّهِ خَيْرٌ مِّنَ ٱللَّهْوِ وَمِنَ ٱلتِّجَٰرَةِ ۚ وَٱللَّهُ خَيْرُ ٱلرَّٰزِقِينَ
اس آیت کے شروع میں بتایا گیا ہے کہ کئی دفعہ منافق تجارت اور لَہْو کے سبب سے رسول کریم صلی اللہ علیہ وسلم کو اکیلا چھوڑ کر چلے جاتے ہیں۔ لیکن آخر میں فرمایا ہے کہ جو کچھ اللہ کے پاس ہے وہ لَہْو بلکہ تجارت سے بھی اچھا ہے۔ گویا پہلے حصہ آیت میں تو تجارت کو پہلے رکھا اور لَہْو کو پیچھے۔ لیکن دوسرے حصہ آیت میں لَہْو کو پہلے رکھا اور تجارت کو بعد میں۔ اس کے متعلق یہ امر یاد رکھنا چاہیے کہ پہلی جگہ تجارت کو اس لئے پہلے رکھا گیا ہے کہ تجارت میں کچھ نہ کچھ فائدہ ہوتا ہے اور لَہْو میں کوئی جسمانی یا مالی فائدہ نہیں ہوتا۔ پس تجارت کو پہلے اور لَہْو کو پیچھ
Commentary:
It is apparent from v. 3, that the Surah, particularly deals with the time of the Promised Messiah whose advent has been referred to as the advent of the Holy Prophet himself. The verse under comment shows that in the Messiah’s time trade and commerce will engross people’s attention and they will have little time to give to God Whom they will consign to complete oblivion. To add to man’s forgetfulness of God, there will be all sorts of amusements, sports and pastimes to divert his attention from God. Muslims have been admonished in the verse not to neglect their spiritual well-being in the pursuit of material gains and sensuous pleasures.
1
اس آیت کے شروع میں بتایا گیا ہے کہ کئی دفعہ منافق تجارت اور لَہْو کے سبب سے رسول کریم صلی اللہ علیہ وسلم کو اکیلا چھوڑ کر چلے جاتے ہیں۔ لیکن آخر میں فرمایا ہے کہ جو کچھ اللہ کے پاس ہے وہ لَہْو بلکہ تجارت سے بھی اچھا ہے۔ گویا پہلے حصہ آیت میں تو تجارت کو پہلے رکھا اور لَہْو کو پیچھے۔ لیکن دوسرے حصہ آیت میں لَہْو کو پہلے رکھا اور تجارت کو بعد میں۔ اس کے متعلق یہ امر یاد رکھنا چاہیے کہ پہلی جگہ تجارت کو اس لئے پہلے رکھا گیا ہے کہ تجارت میں کچھ نہ کچھ فائدہ ہوتا ہے اور لَہْو میں کوئی جسمانی یا مالی فائدہ نہیں ہوتا۔ پس تجارت کو پہلے اور لَہْو کو پیچھ
4243
Commentary:
It is apparent from v. 3, that the Surah, particularly deals with the time of the Promised Messiah whose advent has been referred to as the advent of the Holy Prophet himself. The verse under comment shows that in the Messiah’s time trade and commerce will engross people’s attention and they will have little time to give to God Whom they will consign to complete oblivion. To add to man’s forgetfulness of God, there will be all sorts of amusements, sports and pastimes to divert his attention from God. Muslims have been admonished in the verse not to neglect their spiritual well-being in the pursuit of material gains and sensuous pleasures.