غَٰفِلِينَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "غَٰفِلِينَ".
سَأَصْرِفُ عَنْ ءَايَٰتِىَ ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا وَإِن يَرَوْا۟ سَبِيلَ ٱلرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا۟ سَبِيلَ ٱلْغَىِّ يَتَّخِذُوهُ سَبِيلًا ۚ ذَٰلِكَ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَكَانُوا۟ عَنْهَا غَٰفِلِينَ
6:26.
6:26.
6:26.
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
a
6:26.
a
6:26.
1036
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
b
6:26.
فَٱنتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَٰهُمْ فِى ٱلْيَمِّ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَكَانُوا۟ عَنْهَا غَٰفِلِينَ
43:56.
یعنی جب وہ موسیٰ علیہ السلام کو پکڑنے کے لئے سمندر کی طرف گئے۔
43:56.
43:56.
Important Words:
الیم (sea) is substantive from یم or یمم. The Arabs say یم الرجل i.e. the man was thrown into the sea; or he was drowned in the sea. یم الساحلmeans, the water of the sea or the water of the river overflowed its banks. الیم means, the sea; or the sea of unknown or unreached depth; a great body of water either salt or sweet (Lisan). The Quran uses the word یم both in the sense of sea (as in the present verse) and in the sense of a great river as in 20:40. See also 7:139 below.
b
43:56.
4
یعنی جب وہ موسیٰ علیہ السلام کو پکڑنے کے لئے سمندر کی طرف گئے۔
a
43:56.
1026
Important Words:
الیم (sea) is substantive from یم or یمم. The Arabs say یم الرجل i.e. the man was thrown into the sea; or he was drowned in the sea. یم الساحلmeans, the water of the sea or the water of the river overflowed its banks. الیم means, the sea; or the sea of unknown or unreached depth; a great body of water either salt or sweet (Lisan). The Quran uses the word یم both in the sense of sea (as in the present verse) and in the sense of a great river as in 20:40. See also 7:139 below.
c
43:56.
وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَٰفِلِينَ
43:38.
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
43:38.
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
43:83.
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
d
43:38.
527
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
a
43:83.
1061
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
c
43:38.
1070
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَٰفِلِينَ
78:13.
The six stages of spiritual progress described in the first ten verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development. Similarly, if the preparatory stage previous to the formation of the sperm (v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the 'seven ways in the spiritual heaven' to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15.
78:13.
Important Words:
طرائق (stages of heaven) is the plural of طریقة which means, a way, course, rule, mode or manner of acting or conduct; the way or course of an event; a line; streak or stripe in a thing; stage of heaven; a web; or a tall palm-tree. طرائق means, stages of heaven, so called because they lie one above another. طرائق الدھر means, the vicissitudes of times or fortune. According to Raghib اطباق السماء (stages of heaven) are called طرائق (Lane & Aqrab). See also 20:64.
Commentary:
The six stages of spiritual progress described in the first twelve verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development when man attains the object of his creation. Similarly, if the preparatory stage previous to the formation of the sperm (referred to in v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the seven stages to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15. It is through these seven stages that man has to pass in order to achieve the highest point of spiritual development. These seven spiritual stages are as follows:
1. The first stage may be called the stage of lack of spiritual perception or that of spiritual feelinglessness. At this stage, like inanimate things, a person is completely devoid of all capacity to distinguish between right or wrong or good or evil. He is devoid of any high aims and his whole life seems to consist in providing for and meeting his physical needs. This stage of spiritual lifelessness is described by the Quran in the words "Then your hearts became hardened after that till they were like stones or harder still" (2:75).
2. The second stage may be likened to vegetable life when, like vegetables, man comes to develop some capacity and power to grow and make spiritual progress, but spiritually he is yet too weak adequately to defend himself against the onslaughts of evil beings and spirits. This stage is described in the Quranic words:
"And if you invite them to guidance, they hear not. And thou seest them looking towards thee, but they see not" (7:199).
3. The third stage may be called the animal stage when spiritually a person is no better than animals, when on being called he hears the voice of the caller but does not understand the significance or meaning of the call. The Quran beautifully describes the spiritual condition of such people in the words: "They have hearts but they comprehend not therewith, and they have eyes but they see not therewith, and they have ears but they hear not therewith. They are like cattle; nay, they are even more astray" (7:180).
4. The fourth stage is reached when the believer happens to develop greater love for God and greater righteousness and comes to realize the significance of his actions and to distinguish between good and evil. At this stage he acquires the power to resist satanic promptings in large measure but occasionally he falters and falls but then speedily comes to his own. This stage is described in the Quranic words: "And those who are righteous, when a suggestion from Satan assails them, they remember God: and behold! They begin to see things rightly" (7:202).
5. The fifth is a still higher stage of spiritual progress when the God-fearing man attains such degree of Divine realization that submission to God’s commandments and resignation to His decrees becomes, as it were, a part of his being and like angels he carries out fully and completely all Divine commandments. This stage is portrayed in the words: "And they do what they are commanded" (16:51).
6. The sixth stage is a much higher stage. At this stage the spiritual way-farer drinks so deep at the fountain of God’s love that he entrusts all his affairs fully into God’s safe keeping and becomes, as it were, a lifeless instrument in God’s hands which He uses as He chooses, and all his actions and movements are in perfect unison with God’s will. The Quran gives a graphic description of the believers who have attained this high stage of spiritual progress in the words: "Nay, whoever submits himself completely to Allah, and he is the doer of good, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve" (2:113).
7. The final and most developed stage of spiritual perfection is described in the Quranic words: "Then we perfect it into another creation. So blessed is Allah, the Best of creators" (23:15). At this stage the God-intoxicated believer is a totally changed being, a quite new creation. In the sixth stage he had completely subordinated his will to the will of God so much so that God’s will had become his will; at this stage, however, his will becomes, as it were, the will of his Creator and Lord and he attains to such high degree of spiritual perfection that Divine attributes become increasingly reflected in the mirror of his heart and he becomes a manifestation of God’s beauty and majesty. His hands and feet become, so to say, God’s own hands and feet and he speaks with God’s own tongue. "He does not speak out of his own desire. It is nothing but pure revelation that has been revealed by God," says the Quran (53:4).
The words "We are not neglectful of the creation" signify that God has not neglected to make full provision for man’s both physical and spiritual developments. From the next verse the Surah proceeds to mention some of those things on which man’s physical as well as his spiritual life depends.
c
78:13.
888
如果 “天园” 可算作精神发展的最后阶段, 本章前十节经文中所叙述的六个精神发展阶段就变成七个阶段。如果天园 (23.12) 被打算为精神进步的最后阶段。同样地, 如果把精液形成以前的预备阶段加在胚胎发育的第六阶段上, 那么这个数目也是七。这样, 本节经文提到的 “精神天国中七条道路”, 与13-15节中提到的身体发展的七个阶段相一致。
c
78:13.
2522A
Important Words:
طرائق (stages of heaven) is the plural of طریقة which means, a way, course, rule, mode or manner of acting or conduct; the way or course of an event; a line; streak or stripe in a thing; stage of heaven; a web; or a tall palm-tree. طرائق means, stages of heaven, so called because they lie one above another. طرائق الدھر means, the vicissitudes of times or fortune. According to Raghib اطباق السماء (stages of heaven) are called طرائق (Lane & Aqrab). See also 20:64.
Commentary:
The six stages of spiritual progress described in the first twelve verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development when man attains the object of his creation. Similarly, if the preparatory stage previous to the formation of the sperm (referred to in v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the seven stages to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15. It is through these seven stages that man has to pass in order to achieve the highest point of spiritual development. These seven spiritual stages are as follows:
1. The first stage may be called the stage of lack of spiritual perception or that of spiritual feelinglessness. At this stage, like inanimate things, a person is completely devoid of all capacity to distinguish between right or wrong or good or evil. He is devoid of any high aims and his whole life seems to consist in providing for and meeting his physical needs. This stage of spiritual lifelessness is described by the Quran in the words "Then your hearts became hardened after that till they were like stones or harder still" (2:75).
2. The second stage may be likened to vegetable life when, like vegetables, man comes to develop some capacity and power to grow and make spiritual progress, but spiritually he is yet too weak adequately to defend himself against the onslaughts of evil beings and spirits. This stage is described in the Quranic words:
"And if you invite them to guidance, they hear not. And thou seest them looking towards thee, but they see not" (7:199).
3. The third stage may be called the animal stage when spiritually a person is no better than animals, when on being called he hears the voice of the caller but does not understand the significance or meaning of the call. The Quran beautifully describes the spiritual condition of such people in the words: "They have hearts but they comprehend not therewith, and they have eyes but they see not therewith, and they have ears but they hear not therewith. They are like cattle; nay, they are even more astray" (7:180).
4. The fourth stage is reached when the believer happens to develop greater love for God and greater righteousness and comes to realize the significance of his actions and to distinguish between good and evil. At this stage he acquires the power to resist satanic promptings in large measure but occasionally he falters and falls but then speedily comes to his own. This stage is described in the Quranic words: "And those who are righteous, when a suggestion from Satan assails them, they remember God: and behold! They begin to see things rightly" (7:202).
5. The fifth is a still higher stage of spiritual progress when the God-fearing man attains such degree of Divine realization that submission to God’s commandments and resignation to His decrees becomes, as it were, a part of his being and like angels he carries out fully and completely all Divine commandments. This stage is portrayed in the words: "And they do what they are commanded" (16:51).
6. The sixth stage is a much higher stage. At this stage the spiritual way-farer drinks so deep at the fountain of God’s love that he entrusts all his affairs fully into God’s safe keeping and becomes, as it were, a lifeless instrument in God’s hands which He uses as He chooses, and all his actions and movements are in perfect unison with God’s will. The Quran gives a graphic description of the believers who have attained this high stage of spiritual progress in the words: "Nay, whoever submits himself completely to Allah, and he is the doer of good, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve" (2:113).
7. The final and most developed stage of spiritual perfection is described in the Quranic words: "Then we perfect it into another creation. So blessed is Allah, the Best of creators" (23:15). At this stage the God-intoxicated believer is a totally changed being, a quite new creation. In the sixth stage he had completely subordinated his will to the will of God so much so that God’s will had become his will; at this stage, however, his will becomes, as it were, the will of his Creator and Lord and he attains to such high degree of spiritual perfection that Divine attributes become increasingly reflected in the mirror of his heart and he becomes a manifestation of God’s beauty and majesty. His hands and feet become, so to say, God’s own hands and feet and he speaks with God’s own tongue. "He does not speak out of his own desire. It is nothing but pure revelation that has been revealed by God," says the Quran (53:4).
The words "We are not neglectful of the creation" signify that God has not neglected to make full provision for man’s both physical and spiritual developments. From the next verse the Surah proceeds to mention some of those things on which man’s physical as well as his spiritual life depends.
b
78:13.
1988
The six stages of spiritual progress described in the first ten verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development. Similarly, if the preparatory stage previous to the formation of the sperm (v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the 'seven ways in the spiritual heaven' to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15.