یَبۡغُ
Appears 9 times in Quran
Derived Words (6)
Words derived from the stem "یَبۡغُ".
- commit excesses
- they seek
- they will not desire
- and seek to make it
- seek to make it
- Do they then seek the judgment of the days of Ignorance
- seeking to create discord among you
- and transgress
Occurrences in Quran
Found 9 verses containing "یَبۡغُ".
اَفَغَیۡرَ دِیۡنِ اللّٰہِ یَبۡغُوۡنَ وَلَہٗۤ اَسۡلَمَ مَنۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ طَوۡعًا وَّکَرۡہًا وَّاِلَیۡہِ یُرۡجَعُوۡنَ
As in the physical world man must submit to the laws of nature—and he knows by experience that such submission is useful for him—it is only reasonable that, in spiritual matters also wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own benefit.
Commentary:
As in the physical world man must submit to the laws of nature, whether he wills it or not and he knows by experience that such submission is useful for him, it is only reasonable that in spiritual matters also, wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own eventual benefit.
372
Commentary:
As in the physical world man must submit to the laws of nature, whether he wills it or not and he knows by experience that such submission is useful for him, it is only reasonable that in spiritual matters also, wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own eventual benefit.
434
As in the physical world man must submit to the laws of nature—and he knows by experience that such submission is useful for him—it is only reasonable that, in spiritual matters also wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own benefit.
اَفَحُکۡمَ الۡجٰہِلِیَّۃِ یَبۡغُوۡنَ ۚ وَمَنۡ اَحۡسَنُ مِنَ اللّٰہِ حُکۡمًا لِّقَوۡمٍ یُّوۡقِنُوۡنَ
Important Words:
حکم (judgement) gives a number of meanings including judgement, rule, jurisdiction, dominion, government, ordinance, decree, law; also predica-ment (Lane). See also 2:130; 3:8; 4:36.
682
Important Words:
حکم (judgement) gives a number of meanings including judgement, rule, jurisdiction, dominion, government, ordinance, decree, law; also predica-ment (Lane). See also 2:130; 3:8; 4:36.
754
Hukm means, judgment, rule, jurisdiction, dominion, government, ordinance, decree, law; predicament (Lane).
755
The pre-Islamic period.
اَلَّذِیۡنَ یَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ وَیَبۡغُوۡنَہَا عِوَجًا وَّہُمۡ بِالۡاٰخِرَۃِ کٰفِرُوۡنَ
7:87; 11:20; 14:4; 16:89.
7:87; 11:20; 14:4; 16:89.
The expression signifies that the wrongdoers desire to corrupt true religion. They are not only themselves wicked but also try to make others like themselves and even seek to distort and tamper with religious teaching.
7:87; 11:20; 14:4; 16:89.
Commentary:
This verse defines and qualifies the "wrongdoers" mentioned in the preceding verse. The expression, and seek to make it crooked, means that the wrongdoers desire to corrupt true religion. They are not only themselves wicked, but also try to make others so, and even seek to corrupt the religion sent for their good. They also disbelieve in the Hereafter.
a
7:87; 11:20; 14:4; 16:89.
a
7:87; 11:20; 14:4; 16:89.
945
Commentary:
This verse defines and qualifies the "wrongdoers" mentioned in the preceding verse. The expression, and seek to make it crooked, means that the wrongdoers desire to corrupt true religion. They are not only themselves wicked, but also try to make others so, and even seek to corrupt the religion sent for their good. They also disbelieve in the Hereafter.
a
7:87; 11:20; 14:4; 16:89.
977
The expression signifies that the wrongdoers desire to corrupt true religion. They are not only themselves wicked but also try to make others like themselves and even seek to distort and tamper with religious teaching.
لَوۡ خَرَجُوۡا فِیۡکُمۡ مَّا زَادُوۡکُمۡ اِلَّا خَبَالًا وَّلَاَوۡضَعُوۡا خِلٰلَکُمۡ یَبۡغُوۡنَکُمُ الۡفِتۡنَۃَ وَفِیۡکُمۡ سَمّٰعُوۡنَ لَہُمۡ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِالظّٰلِمِیۡنَ
3:119.
3:119.
3:119.
Important Words:
خبالا (trouble) is the noun-infinitive from خبل (khabila), i.e. he was or became corrupt, unsound or disordered in his reason or intellect. خبله (khabala-hu) of which the infinitive is خبل (khablun) means, it rendered him insane or it corrupted or disordered his reason or intellect. خبال means, corruptness or unsoundness; or a disordered state in an absolute sense, or in reason or intellect; an affection in the heart resembling insanity or egregious stupidity; loss or a state of diminution; a state of perdition or destruction; distress, embarrassment, trouble or difficulty (Lane). See also 3:119.
خلالکم (to and fro in your midst). خلال is derived from خل. They say خل الشیء i.e. he or it perforated or pierced the thing through. خلال which is both singular and plural, means, inter-space or intervening space or a break or breach or gap between two things; looseness or want of compactness. They say دخلت بین خلال القوم i.e. I entered among the inter-spaces of the party. ھو خلالھم means, he is amid them.جسنا خلال دور القوم means, we went to and fro, or went about amid the houses of the people (Lane).
Commentary:
The verse declares that the defection of the hypocrites did no harm to the Muslims. On the contrary, it proved a blessing in disguise. For, if the hypocrites had gone forth with the Muslim army, they would only have caused trouble and mischief and tried to create discord and dissension.
The latter portion of the verse shows that some hypocrites or those weak of faith had actually gone forth with the Muslim army. These were ever ready to lend ear to the leaders among the hypocrites who generally remained behind. So if the latter too had accompanied the army, both would have joined hands to injure the cause of Islam.
a
3:119.
a
3:119.
1204
Important Words:
خبالا (trouble) is the noun-infinitive from خبل (khabila), i.e. he was or became corrupt, unsound or disordered in his reason or intellect. خبله (khabala-hu) of which the infinitive is خبل (khablun) means, it rendered him insane or it corrupted or disordered his reason or intellect. خبال means, corruptness or unsoundness; or a disordered state in an absolute sense, or in reason or intellect; an affection in the heart resembling insanity or egregious stupidity; loss or a state of diminution; a state of perdition or destruction; distress, embarrassment, trouble or difficulty (Lane). See also 3:119.
خلالکم (to and fro in your midst). خلال is derived from خل. They say خل الشیء i.e. he or it perforated or pierced the thing through. خلال which is both singular and plural, means, inter-space or intervening space or a break or breach or gap between two things; looseness or want of compactness. They say دخلت بین خلال القوم i.e. I entered among the inter-spaces of the party. ھو خلالھم means, he is amid them.جسنا خلال دور القوم means, we went to and fro, or went about amid the houses of the people (Lane).
Commentary:
The verse declares that the defection of the hypocrites did no harm to the Muslims. On the contrary, it proved a blessing in disguise. For, if the hypocrites had gone forth with the Muslim army, they would only have caused trouble and mischief and tried to create discord and dissension.
The latter portion of the verse shows that some hypocrites or those weak of faith had actually gone forth with the Muslim army. These were ever ready to lend ear to the leaders among the hypocrites who generally remained behind. So if the latter too had accompanied the army, both would have joined hands to injure the cause of Islam.
a
3:119.
فَلَمَّاۤ اَنۡجٰٮہُمۡ اِذَا ہُمۡ یَبۡغُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ ۗ یٰۤاَیُّہَا النَّاسُ اِنَّمَا بَغۡیُکُمۡ عَلٰۤی اَنۡفُسِکُمۡ ۖ مَّتٰعَ الۡحَیٰوۃِ الدُّنۡیَا ۖ ثُمَّ اِلَیۡنَا مَرۡجِعُکُمۡ فَنُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
17:68; 31:33.
35:44.
17:68; 31:33.
35:44.
Commentary:
As stated in the preceding verse, disbelievers temporarily mend their ways when they are seized with punishment but, as the present verse points out, they revert to the paths of transgression and iniquity when the punishment passes away, forgetting that their acts of transgression will only tell against themselves. The words, your excesses are only against your own selves, point out that the Law is not a curse but a mercy of God, sent down for the well-being of mankind. Therefore, he who defies or infringes the Law, only harms himself.
The words, Have the enjoyment of the present life, are intended to signify that even the rejecters of truth may have temporary benefits and may even "enjoy" their state of rejection just as a diseased person temporarily enjoys the things forbidden him. But the result is always disastrous.
a
35:44.
e
17:68; 31:33.
a
17:68; 31:33.
b
35:44.
1299
Commentary:
As stated in the preceding verse, disbelievers temporarily mend their ways when they are seized with punishment but, as the present verse points out, they revert to the paths of transgression and iniquity when the punishment passes away, forgetting that their acts of transgression will only tell against themselves. The words, your excesses are only against your own selves, point out that the Law is not a curse but a mercy of God, sent down for the well-being of mankind. Therefore, he who defies or infringes the Law, only harms himself.
The words, Have the enjoyment of the present life, are intended to signify that even the rejecters of truth may have temporary benefits and may even "enjoy" their state of rejection just as a diseased person temporarily enjoys the things forbidden him. But the result is always disastrous.
a
17:68; 31:33.
b
35:44.
اَلَّذِیۡنَ یَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ وَیَبۡغُوۡنَہَا عِوَجًا وَّہُمۡ بِالۡاٰخِرَۃِ ہُمۡ کٰفِرُوۡنَ
3:100; 7:46; 14:4; 16:89.
3:100; 7:46; 14:4; 16:89.
3:100; 7:46; 14:4; 16:89.
Commentary:
The purport of this verse is that the enemies of truth not only hinder men from the path of God but also adopt ways and means by which the beauty of God’s word may be spoiled or may remain hidden; and, instead of appearing attractive, it may look hideous and repulsive. This is the greatest weapon in the armoury of the enemies of truth.
d
3:100; 7:46; 14:4; 16:89.
a
3:100; 7:46; 14:4; 16:89.
1401
Commentary:
The purport of this verse is that the enemies of truth not only hinder men from the path of God but also adopt ways and means by which the beauty of God’s word may be spoiled or may remain hidden; and, instead of appearing attractive, it may look hideous and repulsive. This is the greatest weapon in the armoury of the enemies of truth.
c
3:100; 7:46; 14:4; 16:89.
اَلَّذِیۡنَ یَسۡتَحِبُّوۡنَ الۡحَیٰوۃَ الدُّنۡیَا عَلَی الۡاٰخِرَۃِ وَیَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ وَیَبۡغُوۡنَہَا عِوَجًا ۚ اُولٰٓئِکَ فِیۡ ضَلٰلٍۭ بَعِیۡدٍ
16:108.
3:100; 7:46; 11:20.
Important Words:
عوجا (crooked) is the noun-infinitive from عوج (‘awija) which means, it was or became crooked, curved, bent, winding, distorted or uneven. They say عوج العود i.e. the wood was or became crooked, curved, bent or distorted. عوج الامر means, the affair was or became difficult, arduous or troublesome. عوج (‘iwajun) means, crookedness or curvity; unevenness; corruption or deviation from rectitude; evilness of natural disposition (Lane & Aqrab).
Commentary:
The verse means that those who forsake the way of the Mighty and Praiseworthy God can never hope to attain power and praise. Such people become lost in error and not only deprive themselves of divine favours but also seek to deprive others by preventing them from accepting truth. The words, seek to make it crooked, mean that, whereas outwardly they profess to seek true guidance, inwardly they are bent upon crookedness and refuse to give up the evil ways of their forefathers. The inevitable result of such an attitude is that, in order to satisfy their uneasy conscience, they call their self-devised practices the religion of God. This false satisfaction deprives them and their followers of true guidance.
e
16:108.
f
3:100; 7:46; 11:20.
b
16:108.
c
3:100; 7:46; 11:20.
1658
Important Words:
عوجا (crooked) is the noun-infinitive from عوج (‘awija) which means, it was or became crooked, curved, bent, winding, distorted or uneven. They say عوج العود i.e. the wood was or became crooked, curved, bent or distorted. عوج الامر means, the affair was or became difficult, arduous or troublesome. عوج (‘iwajun) means, crookedness or curvity; unevenness; corruption or deviation from rectitude; evilness of natural disposition (Lane & Aqrab).
Commentary:
The verse means that those who forsake the way of the Mighty and Praiseworthy God can never hope to attain power and praise. Such people become lost in error and not only deprive themselves of divine favours but also seek to deprive others by preventing them from accepting truth. The words, seek to make it crooked, mean that, whereas outwardly they profess to seek true guidance, inwardly they are bent upon crookedness and refuse to give up the evil ways of their forefathers. The inevitable result of such an attitude is that, in order to satisfy their uneasy conscience, they call their self-devised practices the religion of God. This false satisfaction deprives them and their followers of true guidance.
e
16:108.
f
3:100; 7:46; 11:20.
خٰلِدِیۡنَ فِیۡہَا لَا یَبۡغُوۡنَ عَنۡہَا حِوَلًا
11:109; 15:49.
11:109; 15:49.
11:109; 15:49.
Commentary:
With the decline of Christian nations will begin the progress and advancement of Muslims and on the ashes of their departed glory will be laid the foundations of a new and better world order. At last the believers will get the reward of their sacrifices and sufferings but their sacrifices in the way of their Lord will know no end. The Faithful will feel such peace of mind and happiness in their sacrifices that they will not like to change this blessed state of spiritual bliss.
d
11:109; 15:49.
a
11:109; 15:49.
2143
Commentary:
With the decline of Christian nations will begin the progress and advancement of Muslims and on the ashes of their departed glory will be laid the foundations of a new and better world order. At last the believers will get the reward of their sacrifices and sufferings but their sacrifices in the way of their Lord will know no end. The Faithful will feel such peace of mind and happiness in their sacrifices that they will not like to change this blessed state of spiritual bliss.
c
11:109; 15:49.
اِنَّمَا السَّبِیۡلُ عَلَی الَّذِیۡنَ یَظۡلِمُوۡنَ النَّاسَ وَیَبۡغُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ ۚ اُولٰٓئِکَ لَہُمۡ عَذَابٌ اَلِیۡمٌ
10:24.
Commentary:
This verse further elaborates the theme of the previous two verses and purports to say that it is not those who claim recompense for the injury done to them who are to blame; on the contrary, the blame lies on those who go about trampling underfoot the rights of other people and creating mischief and disorder in the land. They will and must be punished.
a
10:24.
3632
Commentary:
This verse further elaborates the theme of the previous two verses and purports to say that it is not those who claim recompense for the injury done to them who are to blame; on the contrary, the blame lies on those who go about trampling underfoot the rights of other people and creating mischief and disorder in the land. They will and must be punished.