الۡعِزَّۃُ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "الۡعِزَّۃُ".
وَاِذَا قِیۡلَ لَہُ اتَّقِ اللّٰہَ اَخَذَتۡہُ الۡعِزَّۃُ بِالۡاِثۡمِ ۚ فَحَسۡبُہٗ جَہَنَّمُ ۚ وَلَبِئۡسَ الۡمِہَادُ
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
All his efforts are directed towards injuring the interests of other people and furthering his own.
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
2
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
213
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
245
All his efforts are directed towards injuring the interests of other people and furthering his own.
246
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
247
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
مَنۡ کَانَ یُرِیۡدُ الۡعِزَّۃَ فَلِلّٰہِ الۡعِزَّۃُ جَمِیۡعًا ۚ اِلَیۡہِ یَصۡعَدُ الۡکَلِمُ الطَّیِّبُ وَالۡعَمَلُ الصّٰلِحُ یَرۡفَعُہٗ ۚ وَالَّذِیۡنَ یَمۡکُرُوۡنَ السَّیِّاٰتِ لَہُمۡ عَذَابٌ شَدِیۡدٌ ۖ وَّمَکۡرُ اُولٰٓئِکَ ہُوَ یَبُوۡرُ
27:51, 52; 35:44.
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
27:51, 52; 35:44.
27:51, 52; 35:44.
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
a
27:51, 52; 35:44.
1
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
a
27:51, 52; 35:44.
3184
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
c
27:51, 52; 35:44.
یَقُوۡلُوۡنَ لَئِنۡ رَّجَعۡنَاۤ اِلَی الۡمَدِیۡنَۃِ لَیُخۡرِجَنَّ الۡاَعَزُّ مِنۡہَا الۡاَذَلَّ ۚ وَلِلّٰہِ الۡعِزَّۃُ وَلِرَسُوۡلِہٖ وَلِلۡمُؤۡمِنِیۡنَ وَلٰکِنَّ الۡمُنٰفِقِیۡنَ لَا یَعۡلَمُوۡنَ
عبداللہ ابن اُبَیّ ابن سَلُول نے جو منافقوں کا سردار تھا غزوہ ٔ مصطلق کے موقعہ پر مسلمانوں کو لڑوانے کے لئے یہ کہا تھا مگر اس کے بیٹے کو جو مخلص مومن تھا اس واقعہ کا علم ہو گیا۔ جب لشکر واپس مدینہ لوٹا۔ تو وہ دوڑ کر مدینہ کے دروازہ کے آگے کھڑا ہو گیا۔ اور اس نے تلوار نکال لی۔ اور باپ سے کہا کہ اونٹ سے اُتر آ۔ اور سب مدینہ والوں کے سامنے بلند آواز سے کہہ کہ مدینہ کے سب سے معزّز آدمی محمد رسول اللہ صلی اللہ علیہ وسلم ہیں اور سب سے ذلیل مَیں ہوں۔ جب تک نہ کہو گے۔ مدینہ میں داخل نہ ہو سکو گے اور اگر کوشش کرو گے تو تمہارا سر کاٹ دوں گا۔ عبداللہ ڈر گیا۔ اور سب کے سامنے اس
In the course of a campaign (probably the one against Banu Mustaliq) ‘Abdullah bin Ubayy, leader of the Medina Hypocrites whose fond expectations to become the Chief of Medina were shattered by the Holy Prophet’s arrival on the scene is reported to have said that on his return to Medina he, 'the most honourable of its inhabitants' meaning himself would drive out therefrom 'the meanest of them,' meaning the Holy Prophet. ‘Abdullah’s son heard of this vile boast of his father, and as the party reached Medina, he drew his sword and barred his father’s entry into the town until he had confessed and declared that he himself was the meanest of the citizens of Medina and the Holy Prophet the most honourable of them. Thus his boast recoiled on his head.
Commentary:
In the course of a campaign, (probably the one against Banu Mustaliq) ‘Abdullah bin Ubayy, leader of the hypocrites of Medina, is reported to have said that on his return he, "the most honourable of the inhabitants of Medina," would drive out therefrom "the meanest of them," meaning thereby that he would drive out of Medina the Holy Prophet, along with the entire band of his followers. ‘Abdullah bin Ubayy was bitterly hostile to the Holy Prophet because his hopes of becoming the Chief of Medina were shattered by the Holy Prophet’s arrival on the scene. ‘Abdullah’s son heard of this vile boast of his father, and as the party returned to Medina, he drew his sword and barred his father’s entry into the town till he had confessed and declared that he himself was the meanest of the citizens of Medina and the Holy Prophet the most honourable of them. Thus his boast recoiled on his own head.
1
عبداللہ ابن اُبَیّ ابن سَلُول نے جو منافقوں کا سردار تھا غزوہ ٔ مصطلق کے موقعہ پر مسلمانوں کو لڑوانے کے لئے یہ کہا تھا مگر اس کے بیٹے کو جو مخلص مومن تھا اس واقعہ کا علم ہو گیا۔ جب لشکر واپس مدینہ لوٹا۔ تو وہ دوڑ کر مدینہ کے دروازہ کے آگے کھڑا ہو گیا۔ اور اس نے تلوار نکال لی۔ اور باپ سے کہا کہ اونٹ سے اُتر آ۔ اور سب مدینہ والوں کے سامنے بلند آواز سے کہہ کہ مدینہ کے سب سے معزّز آدمی محمد رسول اللہ صلی اللہ علیہ وسلم ہیں اور سب سے ذلیل مَیں ہوں۔ جب تک نہ کہو گے۔ مدینہ میں داخل نہ ہو سکو گے اور اگر کوشش کرو گے تو تمہارا سر کاٹ دوں گا۔ عبداللہ ڈر گیا۔ اور سب کے سامنے اس
4250
Commentary:
In the course of a campaign, (probably the one against Banu Mustaliq) ‘Abdullah bin Ubayy, leader of the hypocrites of Medina, is reported to have said that on his return he, "the most honourable of the inhabitants of Medina," would drive out therefrom "the meanest of them," meaning thereby that he would drive out of Medina the Holy Prophet, along with the entire band of his followers. ‘Abdullah bin Ubayy was bitterly hostile to the Holy Prophet because his hopes of becoming the Chief of Medina were shattered by the Holy Prophet’s arrival on the scene. ‘Abdullah’s son heard of this vile boast of his father, and as the party returned to Medina, he drew his sword and barred his father’s entry into the town till he had confessed and declared that he himself was the meanest of the citizens of Medina and the Holy Prophet the most honourable of them. Thus his boast recoiled on his own head.
3053
In the course of a campaign (probably the one against Banu Mustaliq) ‘Abdullah bin Ubayy, leader of the Medina Hypocrites whose fond expectations to become the Chief of Medina were shattered by the Holy Prophet’s arrival on the scene is reported to have said that on his return to Medina he, 'the most honourable of its inhabitants' meaning himself would drive out therefrom 'the meanest of them,' meaning the Holy Prophet. ‘Abdullah’s son heard of this vile boast of his father, and as the party reached Medina, he drew his sword and barred his father’s entry into the town until he had confessed and declared that he himself was the meanest of the citizens of Medina and the Holy Prophet the most honourable of them. Thus his boast recoiled on his head.