الۡکِبۡرِیَآءُ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "الۡکِبۡرِیَآءُ".
قَالُوۡۤا اَجِئۡتَنَا لِتَلۡفِتَنَا عَمَّا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَا وَتَکُوۡنَ لَکُمَا الۡکِبۡرِیَآءُ فِی الۡاَرۡضِ وَمَا نَحۡنُ لَکُمَا بِمُؤۡمِنِیۡنَ
7:133.
7:133.
7:133.
Important Words:
تلفتنا (thou mayest turn us away) is derived from لفت. They say لفته i.e. he twisted or wrung or turned him or it in a way different from his or its proper direction. لفته عن رأیه means, he turned him from his opinion (Lane & Aqrab).
Commentary:
The two charges briefly referred to in the words سحر مبین (manifest enchantment) in v. 77 have been explained in the present verse. The first charge implied in the word سحر (enchantment) was that Moses wanted to turn his people away from the truth. In this verse the opponents of Moses are described as saying that he wanted to turn them away from the religion of their forefathers which, in their opinion, as also in the opinion of all enemies of God’s Prophets, was the truth. Their second objection is hinted at in the word مبین i.e. he sought to sow dissensions among the people. This charge has been expressed here in the allegation that Moses and Aaron desired to have dominion in the land, which could be secured only by creating disruption in the existing order of things.
b
7:133.
b
7:133.
1352
Important Words:
تلفتنا (thou mayest turn us away) is derived from لفت. They say لفته i.e. he twisted or wrung or turned him or it in a way different from his or its proper direction. لفته عن رأیه means, he turned him from his opinion (Lane & Aqrab).
Commentary:
The two charges briefly referred to in the words سحر مبین (manifest enchantment) in v. 77 have been explained in the present verse. The first charge implied in the word سحر (enchantment) was that Moses wanted to turn his people away from the truth. In this verse the opponents of Moses are described as saying that he wanted to turn them away from the religion of their forefathers which, in their opinion, as also in the opinion of all enemies of God’s Prophets, was the truth. Their second objection is hinted at in the word مبین i.e. he sought to sow dissensions among the people. This charge has been expressed here in the allegation that Moses and Aaron desired to have dominion in the land, which could be secured only by creating disruption in the existing order of things.
a
7:133.
وَلَہُ الۡکِبۡرِیَآءُ فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۖ وَہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
30:28.
30:28.
30:28.
Commentary:
The Surah had opened with the mention of Divine attributes—the Mighty, the Wise, in order to show that the Revealer of the Quran being Mighty and Wise, its Message will find wide publicity and acceptance. After dwelling on the subject as to how Divine Messengers and their righteous followers succeed in their divine mission while their opponents meet with failure, the Surah closes with calling attention to the same Divine attributes, viz. the Mighty, the Wise, in order to establish the claim made in the beginning that the God of the Quran is a Mighty and Wise God.
e
30:28.
a
30:28.
3756
Commentary:
The Surah had opened with the mention of Divine attributes—the Mighty, the Wise, in order to show that the Revealer of the Quran being Mighty and Wise, its Message will find wide publicity and acceptance. After dwelling on the subject as to how Divine Messengers and their righteous followers succeed in their divine mission while their opponents meet with failure, the Surah closes with calling attention to the same Divine attributes, viz. the Mighty, the Wise, in order to establish the claim made in the beginning that the God of the Quran is a Mighty and Wise God.
c
30:28.