لُعِنُ
Appears 2 times in Quran
Derived Words (4)
Words derived from the stem "لُعِنُ".
- are cursed
- and they shall be cursed
- are cursed
- and they shall be cursed
Occurrences in Quran
Found 2 verses containing "لُعِنُ".
وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا۟ بِمَا قَالُوا۟ ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَآءُ ۚ وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًا وَكُفْرًا ۚ وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ۚ كُلَّمَآ أَوْقَدُوا۟ نَارًا لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ ۚ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا ۚ وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ
3:182; 36:48.
5:69.
3:56; 5:15.
2:18.
The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation.
The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence.
The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam.
3:182; 36:48.
5:69.
3:56; 5:15.
2:18.
Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam.
a
3:56; 5:15.
b
2:18.
f
3:182; 36:48.
g
5:69.
a
3:182; 36:48.
b
5:69.
c
3:56; 5:15.
d
2:18.
695
Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam.
b
3:182; 36:48.
c
5:69.
d
3:56; 5:15.
e
2:18.
767
The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation.
768
The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence.
769
The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam.
إِنَّ ٱلَّذِينَ يَرْمُونَ ٱلْمُحْصَنَٰتِ ٱلْغَٰفِلَٰتِ ٱلْمُؤْمِنَٰتِ لُعِنُوا۟ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ
The use of the word Ghafilat in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrongful act.
24:5.
Important Words:
غافلات (careless) is the plural of غافلة which is active participle in feminine gender from غفل. They say غفل عنه i.e. he was or became unmindful, forgetful, neglectful or heedless of it or inadvertent to it. An Arab would say من اتبع الصید i.e. he who pursues the object of the chase becomes busy and possessed by it so that he becomes unmindful or unaware of other things. غفل الشیء means, he hid the thing. غفلة means, forgetfulness; heedlessness; inadvertence; lack of consciousness (Lane & Aqrab).
Commentary:
The subject of scandal-mongering and slander is closed with a severe warning to the slanderers that in addition to the corporal punishment they will incur and the moral obloquy that will remain attached to them, they will carry the curse of God on their heads in this world and in the life to come unless they completely cleanse and reform themselves by real, true and sincere repentance. This shows how serious a view Islam takes of the moral offence of slander and scandal-mongering.
Taking into consideration the various meanings of the root word غفل, the word غافلات would signify those righteous women who have no idea or consciousness of having done any wrong. The use of this word in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrong.
a
24:5.
2606
Important Words:
غافلات (careless) is the plural of غافلة which is active participle in feminine gender from غفل. They say غفل عنه i.e. he was or became unmindful, forgetful, neglectful or heedless of it or inadvertent to it. An Arab would say من اتبع الصید i.e. he who pursues the object of the chase becomes busy and possessed by it so that he becomes unmindful or unaware of other things. غفل الشیء means, he hid the thing. غفلة means, forgetfulness; heedlessness; inadvertence; lack of consciousness (Lane & Aqrab).
Commentary:
The subject of scandal-mongering and slander is closed with a severe warning to the slanderers that in addition to the corporal punishment they will incur and the moral obloquy that will remain attached to them, they will carry the curse of God on their heads in this world and in the life to come unless they completely cleanse and reform themselves by real, true and sincere repentance. This shows how serious a view Islam takes of the moral offence of slander and scandal-mongering.
Taking into consideration the various meanings of the root word غفل, the word غافلات would signify those righteous women who have no idea or consciousness of having done any wrong. The use of this word in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrong.
2038
The use of the word Ghafilat in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrongful act.