وَلَدَ
Appears 6 times in Quran
Derived Words (8)
Words derived from the stem "وَلَدَ".
- and with Us
- he begot
- And surely, the abode
- And the home
- he begot
- Allah has begotten children
- And surely, the abode
- And the home
- and with Us
- Allah has begotten children
Occurrences in Quran
Found 6 verses containing "وَلَدَ".
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ ۗ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۗ وَلَدَارُ ٱلْءَاخِرَةِ خَيْرٌ لِّلَّذِينَ ٱتَّقَوْا۟ ۗ أَفَلَا تَعْقِلُونَ
16:44; 21:8.
16:44; 21:8.
16:44; 21:8.
Commentary:
It is clear from this verse that only men, not women, can become Prophets. In fact, men and women have their specific spheres of work, the office of prophethood being outside the sphere of women. All other spiritual favours and blessings, however, are as open to women as to men.
The verse also warns disbelievers that their present pomp and power should not deceive them into thinking that they will indefinitely continue to enjoy these things. The time was fast approaching when their power and glory would depart and the people would see the truth and accept Islam. Their days would end in adversity and degradation, unlike those of the believers, whose condition would continue to improve, though sincere believers always enjoy perfect peace of mind even in adversity.
b
16:44; 21:8.
b
16:44; 21:8.
1609
Commentary:
It is clear from this verse that only men, not women, can become Prophets. In fact, men and women have their specific spheres of work, the office of prophethood being outside the sphere of women. All other spiritual favours and blessings, however, are as open to women as to men.
The verse also warns disbelievers that their present pomp and power should not deceive them into thinking that they will indefinitely continue to enjoy these things. The time was fast approaching when their power and glory would depart and the people would see the truth and accept Islam. Their days would end in adversity and degradation, unlike those of the believers, whose condition would continue to improve, though sincere believers always enjoy perfect peace of mind even in adversity.
b
16:44; 21:8.
۞ وَقِيلَ لِلَّذِينَ ٱتَّقَوْا۟ مَاذَآ أَنزَلَ رَبُّكُمْ ۚ قَالُوا۟ خَيْرًا ۗ لِّلَّذِينَ أَحْسَنُوا۟ فِى هَٰذِهِ ٱلدُّنْيَا حَسَنَةٌ ۚ وَلَدَارُ ٱلْءَاخِرَةِ خَيْرٌ ۚ وَلَنِعْمَ دَارُ ٱلْمُتَّقِينَ
39:11.
6:33; 12:110.
Commentary:
V. 25 above stated what disbelievers thought of the revelation sent down to the Holy Prophet. The present verse gives the opinion of the Faithful regarding the Quran in the words, They say, 'The best'. It must be remembered that the Faithful gave this testimony in favour of the Quran at Mecca where they were being bitterly persecuted for believing in it. A testimony given under such circumstances is entitled to the greatest possible respect. The Faithful were asked what they had found in the Book worth believing for which they were undergoing so much persecution, and the reply they invariably gave was that they had found it to be the Ideal Book, i.e. all that was essential for a perfect code of laws to contain was found in it or that this Book exceeded all their expectations.
The words, For those who do good, signify that a change in one’s attitude and outlook brings about a corresponding change in one’s deeds and actions. Disbelievers looked upon the Quran as a mere collection of tales, therefore they disregarded its warnings and consequently became deprived of all good. But believers looked upon it as خیر viz. the Ideal Book, so they acted upon it and thus reaped a good reward in this world and خیر i.e. the ideal reward, in the life to come.
e
39:11.
f
6:33; 12:110.
a
39:11.
b
6:33; 12:110.
1832
Commentary:
V. 25 above stated what disbelievers thought of the revelation sent down to the Holy Prophet. The present verse gives the opinion of the Faithful regarding the Quran in the words, They say, 'The best'. It must be remembered that the Faithful gave this testimony in favour of the Quran at Mecca where they were being bitterly persecuted for believing in it. A testimony given under such circumstances is entitled to the greatest possible respect. The Faithful were asked what they had found in the Book worth believing for which they were undergoing so much persecution, and the reply they invariably gave was that they had found it to be the Ideal Book, i.e. all that was essential for a perfect code of laws to contain was found in it or that this Book exceeded all their expectations.
The words, For those who do good, signify that a change in one’s attitude and outlook brings about a corresponding change in one’s deeds and actions. Disbelievers looked upon the Quran as a mere collection of tales, therefore they disregarded its warnings and consequently became deprived of all good. But believers looked upon it as خیر viz. the Ideal Book, so they acted upon it and thus reaped a good reward in this world and خیر i.e. the ideal reward, in the life to come.
b
39:11.
c
6:33; 12:110
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَٰبٌ يَنطِقُ بِٱلْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ
2:287; 7:43.
17:14, 15; 45:30; 69:20.
The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions.
These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi.
7:43.
17:14-15; 45:30; 69:20.
Important Words:
حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).
Commentary:
In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).
The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books.
a
2:287; 7:43.
b
17:14, 15; 45:30; 69:20.
891
安拉在 «古兰经» 中制定的发展人类道德和精神的律令是不超越人类行动的力量和能力的。它们适合一切条件和情况、性情与气质。
892
这几节经文也可能意味着: «古兰经» 所包含的教诲是以智慧为依据的。它适合一切条件和情况, 也适合不同性情和气质的人, 并且符合公正、平等以及智慧的需要。这就 يَنْطِقُ بِالْحَقِّ (Yantiqu bil Haqqi) 这几个单词的意思。
a
7:43.
b
17:14-15; 45:30; 69:20.
2552
Important Words:
حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).
Commentary:
In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).
The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books.
b
2:287; 7:43.
c
17:14, 15; 45:30; 69:20.
2005
The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions.
2006
These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi.
وَلَدَ ٱللَّهُ وَإِنَّهُمْ لَكَٰذِبُونَ
لَهُم مَّا يَشَآءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ
10:27.
The righteous will have in Paradise what they desire to their heart’s content, but as man’s desires at best are limited, they will be given much more than what they desire or deserve, much more than what they would even contemplate or conceive.
10:27.
Commentary:
The righteous will have in Paradise what they desire, to their hearts’ content, but as man’s desires at best are limited, they will be given much more than what they desire or deserve, much more than what they would even contemplate or conceive. They will see the beautiful face of God and will bask in the warmth of His countenance. This beautiful vision in which the veil which divides man from Allah will be lifted and His Heavenly Glory disclosed to the soul, untrammelled by its earthy raiments is, according to some authorities, what is meant by the words ولدینا مزید i.e. and with Us is a good deal more.
b
10:27.
1290
正直的人在天园中将心满意足, 但人的欲望充其量也有限度, 他们将得到的比他们想象或应得的要多, 甚至比他们深思或想象的要多得多。
b
10:27.
3882
Commentary:
The righteous will have in Paradise what they desire, to their hearts’ content, but as man’s desires at best are limited, they will be given much more than what they desire or deserve, much more than what they would even contemplate or conceive. They will see the beautiful face of God and will bask in the warmth of His countenance. This beautiful vision in which the veil which divides man from Allah will be lifted and His Heavenly Glory disclosed to the soul, untrammelled by its earthy raiments is, according to some authorities, what is meant by the words ولدینا مزید i.e. and with Us is a good deal more.
b
10:27.
2815
The righteous will have in Paradise what they desire to their heart’s content, but as man’s desires at best are limited, they will be given much more than what they desire or deserve, much more than what they would even contemplate or conceive.
وَوَالِدٍ وَمَا وَلَدَ
当伊布拉欣圣人和他的儿子伊司马仪为天房奠基的时候, 曾祈求安拉在麦加人之中选择一位使者 (2:129-130)。这样 “父亲和儿子” 为穆圣的真理作证。
اس جگہ باپ اور بیٹے سے مراد حضرت ابراہیم اور حضرت اسماعیل علیہما السلام ہیں جنہوں نے مکّہ بنایا تھا۔ وہ دونوں بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کے گواہ ہیں۔ کیونکہ دونوں نے مکّہ کی بنیاد رکھتے وقت یہ کہا تھا کہ اس میں پاک کرنے والے لوگ آکر بسیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ میں اس میں مشرک بس رہے تھے۔ پس لازمی تھا کہ محمد رسول اللہ صلی اللہ علیہ وسلم فتح پائیں اور ابراہیم و اسماعیل علیہما السلام کی پیشگوئی بھی پوری ہو جائے اور مکّہ بھی پاک ہو جائے۔
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed to God to raise among the Meccans a Messenger (2:129, 130). Thus 'the father and the son' bear witness to the truth of the Holy Prophet.
Commentary:
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed: "And our Lord, raise among them a Messenger from among themselves, who may recite to them Thy signs and teach them the Book and wisdom and may purify them" (2:130). The expression "the father and the son" refers to Abraham and Ishmael, and the verse purports to say that God had His own plan to accomplish by getting the structure of the Ka‘bah raised up by Abraham and Ishmael. This plan was to send the greatest of His Messengers and to give him the Final and most Perfect Law in the form of the Quran for the eternal guidance of mankind. That Divine plan has been fulfilled in the person of the Holy Prophet. Thus "the father and the son" stand as a witness to the truth of his Divine claim. Or "the father and the son," may refer to the Holy Prophet and his noble followers, and the verse may signify that the Holy Prophet himself and his followers constitute a proof of the Divine origin of his mission. Their spotless character, their good qualities of head and heart, the great sacrifices they are making in the cause of truth—all leave no room for doubt that they will succeed in their mission and that those who stand in their way will fail.
1691
当伊布拉欣圣人和他的儿子伊司马仪为天房奠基的时候, 曾祈求安拉在麦加人之中选择一位使者 (2:129-130)。这样 “父亲和儿子” 为穆圣的真理作证。
4
اس جگہ باپ اور بیٹے سے مراد حضرت ابراہیم اور حضرت اسماعیل علیہما السلام ہیں جنہوں نے مکّہ بنایا تھا۔ وہ دونوں بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کے گواہ ہیں۔ کیونکہ دونوں نے مکّہ کی بنیاد رکھتے وقت یہ کہا تھا کہ اس میں پاک کرنے والے لوگ آکر بسیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ میں اس میں مشرک بس رہے تھے۔ پس لازمی تھا کہ محمد رسول اللہ صلی اللہ علیہ وسلم فتح پائیں اور ابراہیم و اسماعیل علیہما السلام کی پیشگوئی بھی پوری ہو جائے اور مکّہ بھی پاک ہو جائے۔
4725
Commentary:
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed: "And our Lord, raise among them a Messenger from among themselves, who may recite to them Thy signs and teach them the Book and wisdom and may purify them" (2:130). The expression "the father and the son" refers to Abraham and Ishmael, and the verse purports to say that God had His own plan to accomplish by getting the structure of the Ka‘bah raised up by Abraham and Ishmael. This plan was to send the greatest of His Messengers and to give him the Final and most Perfect Law in the form of the Quran for the eternal guidance of mankind. That Divine plan has been fulfilled in the person of the Holy Prophet. Thus "the father and the son" stand as a witness to the truth of his Divine claim. Or "the father and the son," may refer to the Holy Prophet and his noble followers, and the verse may signify that the Holy Prophet himself and his followers constitute a proof of the Divine origin of his mission. Their spotless character, their good qualities of head and heart, the great sacrifices they are making in the cause of truth—all leave no room for doubt that they will succeed in their mission and that those who stand in their way will fail.
3345
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed to God to raise among the Meccans a Messenger (2:129, 130). Thus 'the father and the son' bear witness to the truth of the Holy Prophet.