لِیَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "لِیَ".
وَقَالَ الشَّیۡطٰنُ لَمَّا قُضِیَ الۡاَمۡرُ اِنَّ اللّٰہَ وَعَدَکُمۡ وَعۡدَ الۡحَقِّ وَوَعَدتُّکُمۡ فَاَخۡلَفۡتُکُمۡ ۖ وَمَا کَانَ لِیَ عَلَیۡکُمۡ مِّنۡ سُلۡطٰنٍ اِلَّاۤ اَنۡ دَعَوۡتُکُمۡ فَاسۡتَجَبۡتُمۡ لِیۡ ۖ فَلَا تَلُوۡمُوۡنِیۡ وَلُوۡمُوۡۤا اَنۡفُسَکُمۡ ۖ مَّاۤ اَنَا۠ بِمُصۡرِخِکُمۡ وَمَاۤ اَنۡتُمۡ بِمُصۡرِخِیَّ ۖ اِنِّیۡ کَفَرۡتُ بِمَاۤ اَشۡرَکۡتُمُوۡنِ مِنۡ قَبۡلُ ۗ اِنَّ الظّٰلِمِیۡنَ لَہُمۡ عَذَابٌ اَلِیۡمٌ
15:43; 16:100; 17:66.
15:43; 16:100; 17:66.
15:43; 16:100; 17:66.
Important Words:
مصرخکم (succour you) and مصرخی (succour me) are both derived from صرخ which means, he called or called out; or he cried or he cried out vehemently; he called or cried for aid or succour or, transitively, he succoured or aided someone. اصرخ also means, he succoured or aided; he came to the help of. مصرخ means, aiding or succouring; or an aider or succourer (Lane & Aqrab).
Commentary:
By uttering the words, I cannot succour you, Satan disclaims the possession of any power to lead man astray. It is indeed true that Satan has no power over man. He is only an instrument for the manifestation of man’s weaknesses, just as angels are instruments for the manifestation of his good qualities. In reality man is led astray by his own baser self, for, as the verse puts it, Satan only calls and it is man who obeys. The function of Satan is merely to make evil suggestions, just as the function of angels is to make good suggestions. Angels cannot make a man good, nor can Satan make him bad. They only show the way, good or bad, and man does the rest.
It may appear paradoxical on Satan’s part to claim, as he has done in this verse, that he asserted the Unity of God and disclaimed association with Him. In a sense it is true, because he who is conscious of God’s glory and has actually witnessed it cannot be guilty of shirk (setting up equals to God). Shirk comes into being when man accepts Satan’s evil suggestions and disobeys God. Satan may thus be likened to arsenic. So long as arsenic does not enter the system of man in toxic quantity, it is a valuable drug, but when man makes a wrong use of it, it becomes a deadly poison. Similarly, before Satan enters the spiritual system of man he is but a test-question and nothing more. Indeed, Satan is only an agent deputed to expose human weaknesses and frailties.
But here arises a question. If Satan has no power over man, why will he be punished with Hellfire? This question is answered in 7:13, where Satan is represented as having been created of fire. How can a thing which is created of fire be said to be punished when cast into fire? A burning piece of coal is not tormented when thrown into a furnace. This is why perhaps some of the mystics in Islam have held the view that it is not Satan, but his manifestations and vicegerents that will be punished. Satan, they say, is but an agent meant to try the mettle of man and only performs his functions.
f
15:43; 16:100; 17:66.
a
15:43; 16:100; 17:66.
1677
Important Words:
مصرخکم (succour you) and مصرخی (succour me) are both derived from صرخ which means, he called or called out; or he cried or he cried out vehemently; he called or cried for aid or succour or, transitively, he succoured or aided someone. اصرخ also means, he succoured or aided; he came to the help of. مصرخ means, aiding or succouring; or an aider or succourer (Lane & Aqrab).
Commentary:
By uttering the words, I cannot succour you, Satan disclaims the possession of any power to lead man astray. It is indeed true that Satan has no power over man. He is only an instrument for the manifestation of man’s weaknesses, just as angels are instruments for the manifestation of his good qualities. In reality man is led astray by his own baser self, for, as the verse puts it, Satan only calls and it is man who obeys. The function of Satan is merely to make evil suggestions, just as the function of angels is to make good suggestions. Angels cannot make a man good, nor can Satan make him bad. They only show the way, good or bad, and man does the rest.
It may appear paradoxical on Satan’s part to claim, as he has done in this verse, that he asserted the Unity of God and disclaimed association with Him. In a sense it is true, because he who is conscious of God’s glory and has actually witnessed it cannot be guilty of shirk (setting up equals to God). Shirk comes into being when man accepts Satan’s evil suggestions and disobeys God. Satan may thus be likened to arsenic. So long as arsenic does not enter the system of man in toxic quantity, it is a valuable drug, but when man makes a wrong use of it, it becomes a deadly poison. Similarly, before Satan enters the spiritual system of man he is but a test-question and nothing more. Indeed, Satan is only an agent deputed to expose human weaknesses and frailties.
But here arises a question. If Satan has no power over man, why will he be punished with Hellfire? This question is answered in 7:13, where Satan is represented as having been created of fire. How can a thing which is created of fire be said to be punished when cast into fire? A burning piece of coal is not tormented when thrown into a furnace. This is why perhaps some of the mystics in Islam have held the view that it is not Satan, but his manifestations and vicegerents that will be punished. Satan, they say, is but an agent meant to try the mettle of man and only performs his functions.
a
15:43; 16:100; 17:66.
وَتَفَقَّدَ الطَّیۡرَ فَقَالَ مَا لِیَ لَاۤ اَرَی الۡہُدۡہُدَ اَمۡ کَانَ مِنَ الۡغَآئِبِیۡنَ
کئی ادومی بادشاہوں کا نام ہُدَدْ تھا۔ جس کو عرب لوگ اپنے لہجہ کے لحاظ سے ہُدْہُدْکہتے تھے۔ یہ نام بنو اسماعیل میں عام رائج تھا۔ حضرت سلیمان علیہ السلام کے دربار کے ایک سردار کا نام بھی ہدہد تھا۔ جب حضرت سلیمان علیہ السلام نے موآب کو جو ایک بڑا انجینئر تھا‘ اس کی سازش کی وجہ سے قتل کرایا تو یہ ہُدْہُدْبھاگ کر مصر چلا گیا کہ کہیں مجھے بھی نہ مار ڈالیں۔ پھر بعد میں معافی مانگ کر اور سفارشیں کراکے واپس آگیا (دیکھئے جیوش انسائیکلوپیڈیا) ممکن ہے کہ چونکہ یہ عام نام تھا بعض اور سرداروں کا بھی یہ نام ہو۔ اور چونکہ عربی میں ہُدْہُدْ ایک پرندے کا بھی نام
Tafaqqada (he reviewed) is derived from Faqada, i.e. he lost it, it was or became absent from him. Tafaqqada-hu means, he sought for or after it leisurely or repeatedly, it being absent from him, or he sought to obtain knowledge of it (Mufradat). Solomon seemed to have reviewed his army and Hud-hud, an important officer of the State, possibly a general, was absent at the important occasion.
Important Words:
تفقد (he reviewed) is derived from فقد. They say فقدہ i.e. he found it not; he lost it, it was or became absent from him. الفقدwhich is noun-infinitive, though often used as meaning being non-existent, properly signifies the thing’s being absent from the range of perception by sense so that its place is not known. تفقدہ means, he sought for or after it; or did so leisurely or repeatedly; or sought for or after it, it being absent from him, or he sought or sought leisurely or repeatedly to obtain knowledge of it, having known it before (Lane, Aqrab & Mufradat).
Commentary:
Contrary to popular belief based on fable and fiction "Hudhud" was not the name of a bird which Solomon employed as his message-bearer. This is clear from the following facts mentioned in the present and the next few verses.
(1) It is inconceivable that a great Divine Prophet and a mighty monarch like Solomon should have been so angry with a little bird as to be prepared to inflict severe punishment upon it or even to kill it if it did not give clear reason for its absence. Birds are not subject to the penalties of law (v. 22).
(2) The hoopoe or "Hudhud" is not a migratory bird. It cannot fly long distances. Solomon, therefore, could not have selected it for a journey to Sheba and back (v. 23).
(3) The bird also seems to be acquainted with the requirements of a State and with kings and thrones as is clear from the report he made to Solomon, viz. that the Queen of Sheba had been given all that was needed for carrying on the government of her country (v. 24).
(4) Surprisingly, the bird seems to be well-versed in knowledge about Divine Unity and the evils of associating gods with Allah (vv. 25, 26).
It quite clearly follows from these facts that "Hudhud" was not a bird but a man, even a very responsible officer of State who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to be quite popular in Solomon’s time. It is also a known fact that men are named after birds and animals. "Hudhud" appears to be a very popular name among Solomon’s people. The word seems to be the Arabicised form of Hadad, a Biblical name. It appears to have been the name of several Edomite kings who ruled immediately before the first Israelite king and who defeated Midian. One of the courtiers of Solomon was also named Hudhud. A son of Ishmael, too, bore this name. Similarly, an Edomite prince who fled to Egypt for fear of Jacob’s massacre was known by this name (1 Kings 11:14). The name appeared to be so popular and is so frequently used in the Old Testament that when mentioned without a qualifying word it means, "a man of the Edomite family" (Jew. Enc.). According to Muntaha al-Arab "Hudhud" was the name of the father of Bilqis, the Queen of Sheba.
3
کئی ادومی بادشاہوں کا نام ہُدَدْ تھا۔ جس کو عرب لوگ اپنے لہجہ کے لحاظ سے ہُدْہُدْکہتے تھے۔ یہ نام بنو اسماعیل میں عام رائج تھا۔ حضرت سلیمان علیہ السلام کے دربار کے ایک سردار کا نام بھی ہدہد تھا۔ جب حضرت سلیمان علیہ السلام نے موآب کو جو ایک بڑا انجینئر تھا‘ اس کی سازش کی وجہ سے قتل کرایا تو یہ ہُدْہُدْبھاگ کر مصر چلا گیا کہ کہیں مجھے بھی نہ مار ڈالیں۔ پھر بعد میں معافی مانگ کر اور سفارشیں کراکے واپس آگیا (دیکھئے جیوش انسائیکلوپیڈیا) ممکن ہے کہ چونکہ یہ عام نام تھا بعض اور سرداروں کا بھی یہ نام ہو۔ اور چونکہ عربی میں ہُدْہُدْ ایک پرندے کا بھی نام
2827
Important Words:
تفقد (he reviewed) is derived from فقد. They say فقدہ i.e. he found it not; he lost it, it was or became absent from him. الفقدwhich is noun-infinitive, though often used as meaning being non-existent, properly signifies the thing’s being absent from the range of perception by sense so that its place is not known. تفقدہ means, he sought for or after it; or did so leisurely or repeatedly; or sought for or after it, it being absent from him, or he sought or sought leisurely or repeatedly to obtain knowledge of it, having known it before (Lane, Aqrab & Mufradat).
Commentary:
Contrary to popular belief based on fable and fiction "Hudhud" was not the name of a bird which Solomon employed as his message-bearer. This is clear from the following facts mentioned in the present and the next few verses.
(1) It is inconceivable that a great Divine Prophet and a mighty monarch like Solomon should have been so angry with a little bird as to be prepared to inflict severe punishment upon it or even to kill it if it did not give clear reason for its absence. Birds are not subject to the penalties of law (v. 22).
(2) The hoopoe or "Hudhud" is not a migratory bird. It cannot fly long distances. Solomon, therefore, could not have selected it for a journey to Sheba and back (v. 23).
(3) The bird also seems to be acquainted with the requirements of a State and with kings and thrones as is clear from the report he made to Solomon, viz. that the Queen of Sheba had been given all that was needed for carrying on the government of her country (v. 24).
(4) Surprisingly, the bird seems to be well-versed in knowledge about Divine Unity and the evils of associating gods with Allah (vv. 25, 26).
It quite clearly follows from these facts that "Hudhud" was not a bird but a man, even a very responsible officer of State who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to be quite popular in Solomon’s time. It is also a known fact that men are named after birds and animals. "Hudhud" appears to be a very popular name among Solomon’s people. The word seems to be the Arabicised form of Hadad, a Biblical name. It appears to have been the name of several Edomite kings who ruled immediately before the first Israelite king and who defeated Midian. One of the courtiers of Solomon was also named Hudhud. A son of Ishmael, too, bore this name. Similarly, an Edomite prince who fled to Egypt for fear of Jacob’s massacre was known by this name (1 Kings 11:14). The name appeared to be so popular and is so frequently used in the Old Testament that when mentioned without a qualifying word it means, "a man of the Edomite family" (Jew. Enc.). According to Muntaha al-Arab "Hudhud" was the name of the father of Bilqis, the Queen of Sheba.
2159
Tafaqqada (he reviewed) is derived from Faqada, i.e. he lost it, it was or became absent from him. Tafaqqada-hu means, he sought for or after it leisurely or repeatedly, it being absent from him, or he sought to obtain knowledge of it (Mufradat). Solomon seemed to have reviewed his army and Hud-hud, an important officer of the State, possibly a general, was absent at the important occasion.
وَمَا لِیَ لَاۤ اَعۡبُدُ الَّذِیۡ فَطَرَنِیۡ وَاِلَیۡہِ تُرۡجَعُوۡنَ
Commentary:
The implied reference in this and the preceding verse seems to be to the special pledge which the Promised Messiah used to take from every new Ahmadi in the words:
میں دین کو دنیا پر مقدم کروں گا
i.e. I will give precedence to Faith over the things of the world.
3227
Commentary:
The implied reference in this and the preceding verse seems to be to the special pledge which the Promised Messiah used to take from every new Ahmadi in the words:
میں دین کو دنیا پر مقدم کروں گا
i.e. I will give precedence to Faith over the things of the world.
مَا کَانَ لِیَ مِنۡ عِلۡمٍۭ بِالۡمَلَاِ الۡاَعۡلٰۤی اِذۡ یَخۡتَصِمُوۡنَ
从 «古兰经» 2:31以及圣训看来, 安拉要在这个世界中选拔一位先知时, 他把他的旨意透露给最接近他的那些天使知道。他们彼此之间讨论这一极为最重要的事情。这些天使就称为 “那崇高集会”。有人说穆圣讲过这样的话, 说他并不知道当时在诸天讨论和辩论他受托安拉伟大使命的情况。
It appears from 2:31 and from the Hadith that when God decrees to raise a Prophet in the world, He discloses His intention to those angels who are nearest to Him. They discuss this affair of the highest import among themselves. These angels are referred to as 'the Exalted Assembly.' The Holy Prophet is represented as saying that he had no knowledge of what was being discussed and debated in heavens about his being entrusted with the great Divine mission.
Commentary:
It appears from 2:30 and from the Hadith that when God decrees to raise a Prophet in the world, He discloses His intention to those angels who are nearest to Him. They discuss this affair of the highest import among themselves. These angels are referred to as "the exalted assembly" in the verse under comment. The Holy Prophet is represented as saying that he had no knowledge of what was being discussed and debated in heavens about his being entrusted with a great divine mission.
1117
从 «古兰经» 2:31以及圣训看来, 安拉要在这个世界中选拔一位先知时, 他把他的旨意透露给最接近他的那些天使知道。他们彼此之间讨论这一极为最重要的事情。这些天使就称为 “那崇高集会”。有人说穆圣讲过这样的话, 说他并不知道当时在诸天讨论和辩论他受托安拉伟大使命的情况。
3427
Commentary:
It appears from 2:30 and from the Hadith that when God decrees to raise a Prophet in the world, He discloses His intention to those angels who are nearest to Him. They discuss this affair of the highest import among themselves. These angels are referred to as "the exalted assembly" in the verse under comment. The Holy Prophet is represented as saying that he had no knowledge of what was being discussed and debated in heavens about his being entrusted with a great divine mission.
2552
It appears from 2:31 and from the Hadith that when God decrees to raise a Prophet in the world, He discloses His intention to those angels who are nearest to Him. They discuss this affair of the highest import among themselves. These angels are referred to as 'the Exalted Assembly.' The Holy Prophet is represented as saying that he had no knowledge of what was being discussed and debated in heavens about his being entrusted with the great Divine mission.