ضَلُّوا۟
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "ضَلُّوا۟".
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ قَدْ ضَلُّوا۟ ضَلَٰلًۢا بَعِيدًا
4:138.
4:138.
c
4:138.
a
4:138.
631
Commentary:
The Quran being such a treasure of spiritual knowledge, those who reject it are indeed great losers.
c
4:138.
قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ غَيْرَ ٱلْحَقِّ وَلَا تَتَّبِعُوٓا۟ أَهْوَآءَ قَوْمٍ قَدْ ضَلُّوا۟ مِن قَبْلُ وَأَضَلُّوا۟ كَثِيرًا وَضَلُّوا۟ عَن سَوَآءِ ٱلسَّبِيلِ
4:172.
بظاہر غلو ہمیشہ ناجائز ہوتا ہے لیکن اگر کوئی چیز بے انتہا خوبیوں والی ہو تو اس میں انسان اپنے ذہن میں اگر غلو سے بھی کام لیتا ہو تو بھی وہ ناجائز نہیں ہوتا۔ بلکہ ٹھیک ہوتا ہے اس میں اس طرف اشارہ ہے کہ دین اپنے اندر خدا کی طرف سے خوبیاں رکھتا ہے اور اگر کوئی شخص اس کی تعریف میں بظاہر غلو سے بھی کام لے‘ تب بھی وہ غلو جائز ہی ہوتا ہے۔ ناجائز نہیں ہوتا۔
4:172.
4:172.
Commentary:
The words ولاتقولوا (and say not or speak not) may be taken to be understood before the words غیرالحق (which have been translated in the text as "unjustly" but which also mean an untruth), for it is the false doctrines of Christians that, more than their actions, have contributed to the corruption of their faith and their spiritual degradation. In this case, the verse would read thus: "Say, O People of the Book, exceed not the limits in the matter of your religion and speak not an untruth."
The words, nor follow the evil inclinations of a people who went astray before, indicate that the doctrines of Trinity, Atonement and Sonship are really borrowed doctrines. Having borrowed them from the nations that "went astray before", early Christian religious leaders made such alterations in their own doctrines as made them acceptable to the heathen nations with whom they came in contact. Modern research into the sources of Christianity goes to establish the truth of this Quranic statement made more than thirteen hundred years ago (Enc. Bib., col. 4695 Enc. R. Eth., vol. ii, p. 143; vol. vii, p. 436).
b
4:172.
1
بظاہر غلو ہمیشہ ناجائز ہوتا ہے لیکن اگر کوئی چیز بے انتہا خوبیوں والی ہو تو اس میں انسان اپنے ذہن میں اگر غلو سے بھی کام لیتا ہو تو بھی وہ ناجائز نہیں ہوتا۔ بلکہ ٹھیک ہوتا ہے اس میں اس طرف اشارہ ہے کہ دین اپنے اندر خدا کی طرف سے خوبیاں رکھتا ہے اور اگر کوئی شخص اس کی تعریف میں بظاہر غلو سے بھی کام لے‘ تب بھی وہ غلو جائز ہی ہوتا ہے۔ ناجائز نہیں ہوتا۔
b
4:172.
708
Commentary:
The words ولاتقولوا (and say not or speak not) may be taken to be understood before the words غیرالحق (which have been translated in the text as "unjustly" but which also mean an untruth), for it is the false doctrines of Christians that, more than their actions, have contributed to the corruption of their faith and their spiritual degradation. In this case, the verse would read thus: "Say, O People of the Book, exceed not the limits in the matter of your religion and speak not an untruth."
The words, nor follow the evil inclinations of a people who went astray before, indicate that the doctrines of Trinity, Atonement and Sonship are really borrowed doctrines. Having borrowed them from the nations that "went astray before", early Christian religious leaders made such alterations in their own doctrines as made them acceptable to the heathen nations with whom they came in contact. Modern research into the sources of Christianity goes to establish the truth of this Quranic statement made more than thirteen hundred years ago (Enc. Bib., col. 4695 Enc. R. Eth., vol. ii, p. 143; vol. vii, p. 436).
a
4:172.
قَدْ خَسِرَ ٱلَّذِينَ قَتَلُوٓا۟ أَوْلَٰدَهُمْ سَفَهًۢا بِغَيْرِ عِلْمٍ وَحَرَّمُوا۟ مَا رَزَقَهُمُ ٱللَّهُ ٱفْتِرَآءً عَلَى ٱللَّهِ ۚ قَدْ ضَلُّوا۟ وَمَا كَانُوا۟ مُهْتَدِينَ
Commentary:
This verse recapitulates what has been said above about man-made laws. For the killing of children, see 6:138 above. The words, for lack of knowledge, signify that they do so because they do not possess revealed knowledge, which is the only source of true guidance.
880
Commentary:
This verse recapitulates what has been said above about man-made laws. For the killing of children, see 6:138 above. The words, for lack of knowledge, signify that they do so because they do not possess revealed knowledge, which is the only source of true guidance.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ أُو۟لَٰٓئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ ٱلْكِتَٰبِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوٓا۟ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
وَلَمَّا سُقِطَ فِىٓ أَيْدِيهِمْ وَرَأَوْا۟ أَنَّهُمْ قَدْ ضَلُّوا۟ قَالُوا۟ لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ ٱلْخَٰسِرِينَ
The Arabic phrase in the text means, they repented; they wrung their hands by reason of repentance. The Arabs say of a man who repents, Suqita fi Yadihi (Lane).
Important Words:
سقط فی ایدیھم –– suqita (they were smitten with remorse). The word سقط (saqata) means, he or it fell down; or dropped down from a higher to a lower place. They say سقط فی کلامه i.e. he committed a mistake in his speech. سقط فلان عن عینی means, such a one fell from the place he held in my regard. سقط فی یدہ means, he repented of what he had done; or he grieved for, and regretted, an act of inadvertence done by him; or he became confounded or perplexed and unable to see his right course. So فلماسقط فی ایدیھم means, when they repented; or when they struck their hands upon their hands by reason of repentance; or when they repented greatly. The expression has also been read as سقط فی ایدیھم (saqata) meaning, سقط الندم فی ایدیھم i.e. shame and repentance fell into their hands (viz. their shame and repentance became apparent). The word سقط is intransitive but it is used in the verse as if it were transitive. Such apparently transitive use of the word is permissible in rare cases as in the expression تمرة مسقوطة i.e. a fallen date (Lane & Aqrab).
Commentary:
A party of those who had taken the calf for worship repented and felt ashamed of their deed before Moses returned, and, therefore, they were saved. The other party did not repent and, therefore, perished. They are here spoken of as "losers".
1039
Important Words:
سقط فی ایدیھم –– suqita (they were smitten with remorse). The word سقط (saqata) means, he or it fell down; or dropped down from a higher to a lower place. They say سقط فی کلامه i.e. he committed a mistake in his speech. سقط فلان عن عینی means, such a one fell from the place he held in my regard. سقط فی یدہ means, he repented of what he had done; or he grieved for, and regretted, an act of inadvertence done by him; or he became confounded or perplexed and unable to see his right course. So فلماسقط فی ایدیھم means, when they repented; or when they struck their hands upon their hands by reason of repentance; or when they repented greatly. The expression has also been read as سقط فی ایدیھم (saqata) meaning, سقط الندم فی ایدیھم i.e. shame and repentance fell into their hands (viz. their shame and repentance became apparent). The word سقط is intransitive but it is used in the verse as if it were transitive. Such apparently transitive use of the word is permissible in rare cases as in the expression تمرة مسقوطة i.e. a fallen date (Lane & Aqrab).
Commentary:
A party of those who had taken the calf for worship repented and felt ashamed of their deed before Moses returned, and, therefore, they were saved. The other party did not repent and, therefore, perished. They are here spoken of as "losers".
1054
The Arabic phrase in the text means, they repented; they wrung their hands by reason of repentance. The Arabs say of a man who repents, Suqita fi Yadihi (Lane).
وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ءَأَنتُمْ أَضْلَلْتُمْ عِبَادِى هَٰٓؤُلَآءِ أَمْ هُمْ ضَلُّوا۟ ٱلسَّبِيلَ
10:29; 15:26; 34:41.
10:29; 15:26; 34:41.
10:29; 15:26; 34:41.
Commentary:
In contrast to the boons and blessings that the believers will enjoy, the disbelievers will be called to account for their polytheistic beliefs and evil practices. Even the false gods of disbelievers will have to explain how far the responsibility for the idolatrous beliefs of their so-called followers lay on them.
e
10:29; 15:26; 34:41.
a
10:29; 15:26; 34:41.
2655
Commentary:
In contrast to the boons and blessings that the believers will enjoy, the disbelievers will be called to account for their polytheistic beliefs and evil practices. Even the false gods of disbelievers will have to explain how far the responsibility for the idolatrous beliefs of their so-called followers lay on them.
b
10:29; 15:26; 34:41.
مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا بَل لَّمْ نَكُن نَّدْعُوا۟ مِن قَبْلُ شَيْـًٔا ۚ كَذَٰلِكَ يُضِلُّ ٱللَّهُ ٱلْكَٰفِرِينَ
41:49.
41:49.
41:49.
b
41:49.
d
41:49.
a
41:49.
فَلَوْلَا نَصَرَهُمُ ٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ قُرْبَانًا ءَالِهَةًۢ ۖ بَلْ ضَلُّوا۟ عَنْهُمْ ۚ وَذَٰلِكَ إِفْكُهُمْ وَمَا كَانُوا۟ يَفْتَرُونَ
42:47.
42:47.
42:47.
Important Words:
قرباناً (seeking nearness) is infinitive noun from قرب. They say قرب الیه ومنه i.e. he was or became near to him or it. قرب للّٰه قرباناً(qarraba): he made an offering to God. قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or favourite associate or companion (Lane & Aqrab). The word has been used in the latter sense in 39:4.
Commentary:
The verse contains a very challenging argument against idolatry and drives home to polytheists the futility of their idolatrous beliefs and practices, saying that their false gods can never help them in time of need while the True Almighty God comes to the rescue of His servants when they are in distress and call for His help.
d
42:47.
a
42:47.
3782
Important Words:
قرباناً (seeking nearness) is infinitive noun from قرب. They say قرب الیه ومنه i.e. he was or became near to him or it. قرب للّٰه قرباناً(qarraba): he made an offering to God. قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or favourite associate or companion (Lane & Aqrab). The word has been used in the latter sense in 39:4.
Commentary:
The verse contains a very challenging argument against idolatry and drives home to polytheists the futility of their idolatrous beliefs and practices, saying that their false gods can never help them in time of need while the True Almighty God comes to the rescue of His servants when they are in distress and call for His help.
a
42:47.