وَٱلْأَوْلَٰدِ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "وَٱلْأَوْلَٰدِ".
وَٱسْتَفْزِزْ مَنِ ٱسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ ٱلشَّيْطَٰنُ إِلَّا غُرُورًا
4:121; 14:23.
7:18.
The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth.
7:18.
4:121; 14:23.
Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth.
d
7:18.
e
4:121; 14:23.
a
7:18.
b
4:121; 14:23.
1994
Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth.
a
4:121; 14:23.
c
7:18.
1632
The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth.
ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَٰمًا ۖ وَفِى ٱلْءَاخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرِضْوَٰنٌ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
6:33; 29:65; 47:37.
56:66.
6:33; 29:65; 47:37.
56:66.
Important Words:
الکفار (tillers) is the plural of کافر which is act. part. from کفر. They say کفر الشیء او کفرہ (kaffara), i.e. he concealed, hid or covered the thing. کفر نعمة اللّٰه او بنعمة اللّٰه means, he denied or did not acknowledge the favour of God, he denied and concealed it. The husbandman is called کافر because he concealed the seed under earth, and a disbeliever is so called because he conceals and denies the favour of God (Lane & Aqrab).
Commentary:
Life spent in forgetfulness of God and disregard of its higher values is, as described in the verse under comment, but a sport and a pastime, otherwise man’s life on earth is a most serious fact. It has a great mission and a noble object to fulfil. The verse implies that at the time when the great Promised Reformer to whom reference is impliedly made in the preceding verse would make his appearance, men would neglect the grim and noble purpose of their lives and would give themselves up, body and soul, to the pursuit of petty and paltry pleasures of life and there would be a mad craze and unhealthy competition among them, and vying with one another, for amassing wealth and material resources. But the end of all this competition and rivalry, says the verse, would be like the end of a blooming and blossoming crop over which a scorching wind has blown turning it into broken pieces of straw.
a
6:33; 29:65; 47:37.
b
56:66.
b
6:33; 29:65; 47:37.
c
56:66.
4163
Important Words:
الکفار (tillers) is the plural of کافر which is act. part. from کفر. They say کفر الشیء او کفرہ (kaffara), i.e. he concealed, hid or covered the thing. کفر نعمة اللّٰه او بنعمة اللّٰه means, he denied or did not acknowledge the favour of God, he denied and concealed it. The husbandman is called کافر because he concealed the seed under earth, and a disbeliever is so called because he conceals and denies the favour of God (Lane & Aqrab).
Commentary:
Life spent in forgetfulness of God and disregard of its higher values is, as described in the verse under comment, but a sport and a pastime, otherwise man’s life on earth is a most serious fact. It has a great mission and a noble object to fulfil. The verse implies that at the time when the great Promised Reformer to whom reference is impliedly made in the preceding verse would make his appearance, men would neglect the grim and noble purpose of their lives and would give themselves up, body and soul, to the pursuit of petty and paltry pleasures of life and there would be a mad craze and unhealthy competition among them, and vying with one another, for amassing wealth and material resources. But the end of all this competition and rivalry, says the verse, would be like the end of a blooming and blossoming crop over which a scorching wind has blown turning it into broken pieces of straw.
c
6:33; 29:65; 47:37.
d
56:66.