سُلۡطٰنٍ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "سُلۡطٰنٍ".
قَالَ قَدۡ وَقَعَ عَلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ رِجۡسٌ وَّغَضَبٌ ۖ اَتُجٰدِلُوۡنَنِیۡ فِیۡۤ اَسۡمَآءٍ سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّا نَزَّلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ۚ فَانۡتَظِرُوۡۤا اِنِّیۡ مَعَکُمۡ مِّنَ الۡمُنۡتَظِرِیۡنَ
3:152; 7:34; 22:72; 53:24.
10:21, 103; 11:123.
3:152; 7:34; 22:72; 53:24.
10:21,103; 11:123.
Commentary:
This verse shows that one may follow one’s forefathers only if one has the support of reason and not otherwise. Blind and unthinking following is condemned.
b
3:152; 7:34; 22:72; 53:24.
c
10:21, 103; 11:123.
b
3:152; 7:34; 22:72; 53:24.
c
10:21,103; 11:123.
970
Commentary:
This verse shows that one may follow one’s forefathers only if one has the support of reason and not otherwise. Blind and unthinking following is condemned.
b
3:152; 7:34; 22:72; 53:24.
c
10:21, 103; 11:123.
مَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِہٖۤ اِلَّاۤ اَسۡمَآءً سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ۚ اِنِ الۡحُکۡمُ اِلَّا لِلّٰہِ ۚ اَمَرَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ ۚ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
30:31; 98:6.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
30:31; 98:6.
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
1544
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
30:31; 98:6.
b
7:72; 53:24.
c
6:58; 12:68.
d
2:84; 17:24; 41:15.
وَقَالَ الشَّیۡطٰنُ لَمَّا قُضِیَ الۡاَمۡرُ اِنَّ اللّٰہَ وَعَدَکُمۡ وَعۡدَ الۡحَقِّ وَوَعَدتُّکُمۡ فَاَخۡلَفۡتُکُمۡ ۖ وَمَا کَانَ لِیَ عَلَیۡکُمۡ مِّنۡ سُلۡطٰنٍ اِلَّاۤ اَنۡ دَعَوۡتُکُمۡ فَاسۡتَجَبۡتُمۡ لِیۡ ۖ فَلَا تَلُوۡمُوۡنِیۡ وَلُوۡمُوۡۤا اَنۡفُسَکُمۡ ۖ مَّاۤ اَنَا۠ بِمُصۡرِخِکُمۡ وَمَاۤ اَنۡتُمۡ بِمُصۡرِخِیَّ ۖ اِنِّیۡ کَفَرۡتُ بِمَاۤ اَشۡرَکۡتُمُوۡنِ مِنۡ قَبۡلُ ۗ اِنَّ الظّٰلِمِیۡنَ لَہُمۡ عَذَابٌ اَلِیۡمٌ
15:43; 16:100; 17:66.
15:43; 16:100; 17:66.
15:43; 16:100; 17:66.
Important Words:
مصرخکم (succour you) and مصرخی (succour me) are both derived from صرخ which means, he called or called out; or he cried or he cried out vehemently; he called or cried for aid or succour or, transitively, he succoured or aided someone. اصرخ also means, he succoured or aided; he came to the help of. مصرخ means, aiding or succouring; or an aider or succourer (Lane & Aqrab).
Commentary:
By uttering the words, I cannot succour you, Satan disclaims the possession of any power to lead man astray. It is indeed true that Satan has no power over man. He is only an instrument for the manifestation of man’s weaknesses, just as angels are instruments for the manifestation of his good qualities. In reality man is led astray by his own baser self, for, as the verse puts it, Satan only calls and it is man who obeys. The function of Satan is merely to make evil suggestions, just as the function of angels is to make good suggestions. Angels cannot make a man good, nor can Satan make him bad. They only show the way, good or bad, and man does the rest.
It may appear paradoxical on Satan’s part to claim, as he has done in this verse, that he asserted the Unity of God and disclaimed association with Him. In a sense it is true, because he who is conscious of God’s glory and has actually witnessed it cannot be guilty of shirk (setting up equals to God). Shirk comes into being when man accepts Satan’s evil suggestions and disobeys God. Satan may thus be likened to arsenic. So long as arsenic does not enter the system of man in toxic quantity, it is a valuable drug, but when man makes a wrong use of it, it becomes a deadly poison. Similarly, before Satan enters the spiritual system of man he is but a test-question and nothing more. Indeed, Satan is only an agent deputed to expose human weaknesses and frailties.
But here arises a question. If Satan has no power over man, why will he be punished with Hellfire? This question is answered in 7:13, where Satan is represented as having been created of fire. How can a thing which is created of fire be said to be punished when cast into fire? A burning piece of coal is not tormented when thrown into a furnace. This is why perhaps some of the mystics in Islam have held the view that it is not Satan, but his manifestations and vicegerents that will be punished. Satan, they say, is but an agent meant to try the mettle of man and only performs his functions.
f
15:43; 16:100; 17:66.
a
15:43; 16:100; 17:66.
1677
Important Words:
مصرخکم (succour you) and مصرخی (succour me) are both derived from صرخ which means, he called or called out; or he cried or he cried out vehemently; he called or cried for aid or succour or, transitively, he succoured or aided someone. اصرخ also means, he succoured or aided; he came to the help of. مصرخ means, aiding or succouring; or an aider or succourer (Lane & Aqrab).
Commentary:
By uttering the words, I cannot succour you, Satan disclaims the possession of any power to lead man astray. It is indeed true that Satan has no power over man. He is only an instrument for the manifestation of man’s weaknesses, just as angels are instruments for the manifestation of his good qualities. In reality man is led astray by his own baser self, for, as the verse puts it, Satan only calls and it is man who obeys. The function of Satan is merely to make evil suggestions, just as the function of angels is to make good suggestions. Angels cannot make a man good, nor can Satan make him bad. They only show the way, good or bad, and man does the rest.
It may appear paradoxical on Satan’s part to claim, as he has done in this verse, that he asserted the Unity of God and disclaimed association with Him. In a sense it is true, because he who is conscious of God’s glory and has actually witnessed it cannot be guilty of shirk (setting up equals to God). Shirk comes into being when man accepts Satan’s evil suggestions and disobeys God. Satan may thus be likened to arsenic. So long as arsenic does not enter the system of man in toxic quantity, it is a valuable drug, but when man makes a wrong use of it, it becomes a deadly poison. Similarly, before Satan enters the spiritual system of man he is but a test-question and nothing more. Indeed, Satan is only an agent deputed to expose human weaknesses and frailties.
But here arises a question. If Satan has no power over man, why will he be punished with Hellfire? This question is answered in 7:13, where Satan is represented as having been created of fire. How can a thing which is created of fire be said to be punished when cast into fire? A burning piece of coal is not tormented when thrown into a furnace. This is why perhaps some of the mystics in Islam have held the view that it is not Satan, but his manifestations and vicegerents that will be punished. Satan, they say, is but an agent meant to try the mettle of man and only performs his functions.
a
15:43; 16:100; 17:66.
وَمَا کَانَ لَہٗ عَلَیۡہِمۡ مِّنۡ سُلۡطٰنٍ اِلَّا لِنَعۡلَمَ مَنۡ یُّؤۡمِنُ بِالۡاٰخِرَۃِ مِمَّنۡ ہُوَ مِنۡہَا فِیۡ شَکٍّ ۗ وَرَبُّکَ عَلٰی کُلِّ شَیۡءٍ حَفِیۡظٌ
34:22.
Satan has no authority over man. It is by his own wrong beliefs and evil deeds that man brings about his spiritual ruin.
15:43; 16:100.
Commentary:
The verse clearly and positively removes all doubts or misgivings as to the extent of the authority and control of Satan over men. According to it Satan has definitely no authority over man. It is by his own wrong beliefs and evil deeds that man brings about his spiritual ruin.
b
34:22.
1046
恶魔对人类并不能行使权力。人类精神毁灭是由于他们自己的错误信念和邪恶行为。
a
15:43; 16:100.
3148
Commentary:
The verse clearly and positively removes all doubts or misgivings as to the extent of the authority and control of Satan over men. According to it Satan has definitely no authority over man. It is by his own wrong beliefs and evil deeds that man brings about his spiritual ruin.
a
34:22.
2388
Satan has no authority over man. It is by his own wrong beliefs and evil deeds that man brings about his spiritual ruin.
اَلَّذِیۡنَ یُجٰدِلُوۡنَ فِیۡۤ اٰیٰتِ اللّٰہِ بِغَیۡرِ سُلۡطٰنٍ اَتٰٮہُمۡ ۖ کَبُرَ مَقۡتًا عِنۡدَ اللّٰہِ وَعِنۡدَ الَّذِیۡنَ اٰمَنُوۡا ۚ کَذٰلِکَ یَطۡبَعُ اللّٰہُ عَلٰی کُلِّ قَلۡبِ مُتَکَبِّرٍ جَبَّارٍ
بظاہر یہ الفاظ ہونے چاہئیں۔ کہ ہر متکبر کے دل پر مہر لگا دیتا ہے مگر قرآن مجید کہتا ہے کہ متکبر کے سارے دل پر مہر لگا دیتا ہے۔ قرآن مجید کا یہ استعمال بے نظیر ہے۔ کیونکہ ہر متکبر کے دل پر مہر لگنے سے وہ بات نہیں نکلتی جو ایک کامل متکبر کے سارے دل پر مہر لگانے سے نکلتی ہے کیونکہ اس دوسری بات سے یہ نتیجہ نکالا گیا ہے کہ ہدایت کی راہیں مختلف ہوتی ہیں۔ ایک گمراہ شخص بھی ہدایت کی کوئی راہ پا سکتا ہے لیکن جو کامل متکبر ہو اس کے لئے سب ہدایت کی راہیں بند ہو جاتی ہیں اور دل کے ہر حصہ پر مہر لگ جاتی ہے کوئی راہ ہدایت کی اس کے لئے کھلی نہیں رہتی۔
7:72; 13:14.
1
بظاہر یہ الفاظ ہونے چاہئیں۔ کہ ہر متکبر کے دل پر مہر لگا دیتا ہے مگر قرآن مجید کہتا ہے کہ متکبر کے سارے دل پر مہر لگا دیتا ہے۔ قرآن مجید کا یہ استعمال بے نظیر ہے۔ کیونکہ ہر متکبر کے دل پر مہر لگنے سے وہ بات نہیں نکلتی جو ایک کامل متکبر کے سارے دل پر مہر لگانے سے نکلتی ہے کیونکہ اس دوسری بات سے یہ نتیجہ نکالا گیا ہے کہ ہدایت کی راہیں مختلف ہوتی ہیں۔ ایک گمراہ شخص بھی ہدایت کی کوئی راہ پا سکتا ہے لیکن جو کامل متکبر ہو اس کے لئے سب ہدایت کی راہیں بند ہو جاتی ہیں اور دل کے ہر حصہ پر مہر لگ جاتی ہے کوئی راہ ہدایت کی اس کے لئے کھلی نہیں رہتی۔
a
7:72; 13:14.
اِنَّ الَّذِیۡنَ یُجٰدِلُوۡنَ فِیۡۤ اٰیٰتِ اللّٰہِ بِغَیۡرِ سُلۡطٰنٍ اَتٰٮہُمۡ ۙ اِنۡ فِیۡ صُدُوۡرِہِمۡ اِلَّا کِبۡرٌ مَّا ہُمۡ بِبٰلِغِیۡہِ ۚ فَاسۡتَعِذۡ بِاللّٰہِ ۖ اِنَّہٗ ہُوَ السَّمِیۡعُ الۡبَصِیۡرُ
40:36.
40:36.
Kibr signifies pride; desire or ambition to become great; great designs (Lane).
13:17; 35:20; 39:10.
Commentary:
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.
a
40:36.
a
13:17; 35:20; 39:10.
3534A
Commentary:
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.
a
40:36.
2613
Kibr signifies pride; desire or ambition to become great; great designs (Lane).
اِنۡ ہِیَ اِلَّاۤ اَسۡمَآءٌ سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ۚ اِنۡ یَّتَّبِعُوۡنَ اِلَّا الظَّنَّ وَمَا تَہۡوَی الۡاَنۡفُسُ ۖ وَلَقَدۡ جَآءَہُمۡ مِّنۡ رَّبِّہِمُ الۡہُدٰۤی
7:72; 12:41.
7:72; 12:41.
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs and doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. This verse, as also v.29, speak of the utter untenability of an idolater’s position, who stands on a broken reed.
7:72; 12:41; 22:72.
Commentary:
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs or doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. The verse, as also v. 29, speaks of the utter untenability of an idolater’s position. He stands on a broken reed.
a
7:72; 12:41.
b
7:72; 12:41; 22:72.
3984
Commentary:
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs or doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. The verse, as also v. 29, speaks of the utter untenability of an idolater’s position. He stands on a broken reed.
b
7:72; 12:41.
2883
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs and doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. This verse, as also v.29, speak of the utter untenability of an idolater’s position, who stands on a broken reed.