خِيفَةً
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "خِيفَةً".
فَلَمَّا رَءَآ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا۟ لَا تَخَفْ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمِ لُوطٍ
یہاں نَکِرَھُمْ کے الفاظ ہیں جس کے معنے یہ بھی ہو سکتے ہیں کہ ان کو عجیب الحرکت انسان سمجھا۔ مگر ھُمْ سے پہلے مضاف حذف نکالا جائے تو اس کے یہ معنے ہونگے کہ ان کے اس فعل کو عجیب سمجھا۔
کہ شاید کوئی بُری خبر لائے ہیں۔
51:28, 29.
Abraham at first took the 'messengers' to be ordinary wayfarers, but when they refrained from eating of the roasted calf he realized that they were on some special mission which he had failed to understand. The words, conceived fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat. This answer of the visitors also shows that they were not angels for had they been angels, they would have said that being not human they could not partake of food.
Lot was the ancestor of the Palestinian peoples, Moab and Ammon, and as the son of Haran and the grandson
51:28-29.
Important Words:
لوط (Lot) may etymologically be taken to have been derived from لاط. They sayلاط الشیء i.e. he concealed the thing. لاط بهmeans, it (the thing) stuck or adhered to it. لوطه بالطیب (lawwata-hu) means, he smeared him or it with much perfume. The Prophet Lot, who was the contemporary of Prophet Abraham, was the ancestor of the Palestinian peoples, Moab and Ammon. As the son of Haran and the grandson of Terah, he was Abraham’s nephew. He joined Abraham in the land of Canaan and in the time of famine went with him to Egypt. He preached to the inhabitants of Sodom and Gomorrah but they refused to listen to him and ridiculed and persecuted him; and though Abraham, to whom Lot was a junior and subordinate Prophet prayed for these wicked people and interceded with God on their behalf, they were destroyed on account of their iniquities and transgression (Lane, Enc. Bri. & Jew. Enc.).
Commentary:
Abraham at first took the "messengers" to be ordinary way-farers, but when they refrained from eating of the roasted calf he had placed before them (see the preceding verse), he realized that they were on some special mission which he had failed to understand. He knew that as ordinary wayfarers they could not refuse his hospitality, for wayfarers in that arid land entirely depended on the hospitality of the inhabitants for their food.
The words, conceived a fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality and thus had displeased them. He did not, however, express his fear, for such an expression would have implied that he perhaps took them to be mean and greedy. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat.
This answer of the visitors also shows that they were not angels; for had they been angels, they would have said that being not human they could not partake of the food.
a
51:28, 29.
621
鲁特是巴勒斯坦两个民族, 莫阿布 (Moab) 和阿姆蒙 (Ammon) 的祖先。他是哈伦 (Haran) 的儿子和特拉 (Terah) 的孙子, 因此是伊布拉欣的侄子。他在迦南和伊布拉欣会合。
3
یہاں نَکِرَھُمْ کے الفاظ ہیں جس کے معنے یہ بھی ہو سکتے ہیں کہ ان کو عجیب الحرکت انسان سمجھا۔ مگر ھُمْ سے پہلے مضاف حذف نکالا جائے تو اس کے یہ معنے ہونگے کہ ان کے اس فعل کو عجیب سمجھا۔
4
کہ شاید کوئی بُری خبر لائے ہیں۔
a
51:28-29.
1451
Important Words:
لوط (Lot) may etymologically be taken to have been derived from لاط. They sayلاط الشیء i.e. he concealed the thing. لاط بهmeans, it (the thing) stuck or adhered to it. لوطه بالطیب (lawwata-hu) means, he smeared him or it with much perfume. The Prophet Lot, who was the contemporary of Prophet Abraham, was the ancestor of the Palestinian peoples, Moab and Ammon. As the son of Haran and the grandson of Terah, he was Abraham’s nephew. He joined Abraham in the land of Canaan and in the time of famine went with him to Egypt. He preached to the inhabitants of Sodom and Gomorrah but they refused to listen to him and ridiculed and persecuted him; and though Abraham, to whom Lot was a junior and subordinate Prophet prayed for these wicked people and interceded with God on their behalf, they were destroyed on account of their iniquities and transgression (Lane, Enc. Bri. & Jew. Enc.).
Commentary:
Abraham at first took the "messengers" to be ordinary way-farers, but when they refrained from eating of the roasted calf he had placed before them (see the preceding verse), he realized that they were on some special mission which he had failed to understand. He knew that as ordinary wayfarers they could not refuse his hospitality, for wayfarers in that arid land entirely depended on the hospitality of the inhabitants for their food.
The words, conceived a fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality and thus had displeased them. He did not, however, express his fear, for such an expression would have implied that he perhaps took them to be mean and greedy. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat.
This answer of the visitors also shows that they were not angels; for had they been angels, they would have said that being not human they could not partake of the food.
a
51:28, 29.
1332
Abraham at first took the 'messengers' to be ordinary wayfarers, but when they refrained from eating of the roasted calf he realized that they were on some special mission which he had failed to understand. The words, conceived fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat. This answer of the visitors also shows that they were not angels for had they been angels, they would have said that being not human they could not partake of food.
Lot was the ancestor of the Palestinian peoples, Moab and Ammon, and as the son of Haran and the grandson
فَأَوْجَسَ فِى نَفْسِهِۦ خِيفَةً مُّوسَىٰ
Moses was not afraid of the cords and staves of the magicians. The Prophets of God stand on a rock of certainty and are never afraid of anything. Moses only feared lest the people should be led astray by the antics of the magicians.
Important Words:
أوجس (conceived) is derived from وجس which means, he was frightened at some sound or other thing that fell into his mind or ear. وجس الشیء means, the thing was unperceived or hardly perceived by the eye or ear; was hidden or concealed. أوجس means, he conceived a thing in his mind. The Quranic expression أوجس فی نفسه خیفة means, and he conceived in his mind a fear or he perceived or felt and conceived in his mind a fear (Lane & Aqrab).
Commentary:
When Moses saw the trick of the magicians he feared lest the people might be deceived thereby and be led astray. He was not afraid of the cords and staves of the magicians. The Prophets of God stand on a rock of certainty. Their belief and their trust in God is invincible. Nothing can shake their belief nor are they afraid of anything. Moses only feared that the people might not be led astray by the antics of the magicians.
2287
Important Words:
أوجس (conceived) is derived from وجس which means, he was frightened at some sound or other thing that fell into his mind or ear. وجس الشیء means, the thing was unperceived or hardly perceived by the eye or ear; was hidden or concealed. أوجس means, he conceived a thing in his mind. The Quranic expression أوجس فی نفسه خیفة means, and he conceived in his mind a fear or he perceived or felt and conceived in his mind a fear (Lane & Aqrab).
Commentary:
When Moses saw the trick of the magicians he feared lest the people might be deceived thereby and be led astray. He was not afraid of the cords and staves of the magicians. The Prophets of God stand on a rock of certainty. Their belief and their trust in God is invincible. Nothing can shake their belief nor are they afraid of anything. Moses only feared that the people might not be led astray by the antics of the magicians.
1834
Moses was not afraid of the cords and staves of the magicians. The Prophets of God stand on a rock of certainty and are never afraid of anything. Moses only feared lest the people should be led astray by the antics of the magicians.
فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا۟ لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَٰمٍ عَلِيمٍ
11:71; 15:53.
11:71, 72; 15:54.
In the present verse as also in 15:54 'the promised son,' has been described as 'a son endowed with knowledge,' while in 37:102 he has been called 'a forbearing son.' In the former verse the reference is to Isaac and in the latter to Ishmael.
11:71; 15:53.
11:72; 21:73; 29:28; 37:113.
Important Words:
أوجس (conceived) is derived from وجس and means, he conceived, perceived or felt a thing in his mind. See also 20:68.
Commentary:
In the present verse as also in 15:54 "the promised son." has been described as "a son endowed with knowledge," while in 37:102, he has been called "a forbearing son." In the former verses the reference is to Isaac and in the latter to Ishmael.
h
11:71; 15:53.
i
11:71, 72; 15:54.
d
11:71; 15:53.
e
11:72; 21:73; 29:28; 37:113.
3910
Important Words:
أوجس (conceived) is derived from وجس and means, he conceived, perceived or felt a thing in his mind. See also 20:68.
Commentary:
In the present verse as also in 15:54 "the promised son." has been described as "a son endowed with knowledge," while in 37:102, he has been called "a forbearing son." In the former verses the reference is to Isaac and in the latter to Ishmael.
d
11:71; 15:53.
e
11:71, 72; 15:54.
2834
In the present verse as also in 15:54 'the promised son,' has been described as 'a son endowed with knowledge,' while in 37:102 he has been called 'a forbearing son.' In the former verse the reference is to Isaac and in the latter to Ishmael.