ٱلْعِزَّةَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "ٱلْعِزَّةَ".
ٱلَّذِينَ يَتَّخِذُونَ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ ٱلْعِزَّةَ فَإِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا
f
3:29, 119; 4:145.
g
10:66; 35:11.
b
3:29, 119; 4:145.
c
10:66; 35:11.
603
Commentary:
The verse gives a most graphic and painful portrait of many present-day Muslims.
f
3:29, 119; 4:145.
g
10:66; 35:11.
وَلَا يَحْزُنكَ قَوْلُهُمْ ۘ إِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا ۚ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
36:77.
In v. 10:63 it was said that the friends of God never grieve, but here the Holy Prophet is bidden not to grieve. In fact, the Prophet’s grief was not for himself but for others. He cried and wept and grieved for mankind. See {1664}.
36:77.
Commentary:
In v. 63, it was said that the "friends of God" never grieve, but here the Holy Prophet is bidden not to grieve. This apparent inconsistency has already been explained under v. 63, where it has been noted that the "friends of God" entertain no grief on their own account. Nor was the grief of the Holy Prophet referred to here a personal grief. It was solely due to the fact that people had made God the target of their objections. He is, therefore, asked not to grieve on that account, for those objections are futile and cannot affect the honour of God. The verse thus shows how great, on the one hand, was the love of the Holy Prophet for God, inasmuch as objections of disbelievers against Him filled him with great grief, and, on the other hand, it tells us how great was God’s love for the Holy Prophet, inasmuch as He consoles him on that account and asks him not to feel grieved at the attacks which ignorant people make against Him.
c
36:77.
597
在第63节经文中, 说安拉的朋友从来不会悲伤的, 而这里却嘱咐穆圣不要悲伤。实际上, 穆圣不是为自己而悲伤而是为了别人。他为人类而哭泣悲伤。
a
36:77.
1341
Commentary:
In v. 63, it was said that the "friends of God" never grieve, but here the Holy Prophet is bidden not to grieve. This apparent inconsistency has already been explained under v. 63, where it has been noted that the "friends of God" entertain no grief on their own account. Nor was the grief of the Holy Prophet referred to here a personal grief. It was solely due to the fact that people had made God the target of their objections. He is, therefore, asked not to grieve on that account, for those objections are futile and cannot affect the honour of God. The verse thus shows how great, on the one hand, was the love of the Holy Prophet for God, inasmuch as objections of disbelievers against Him filled him with great grief, and, on the other hand, it tells us how great was God’s love for the Holy Prophet, inasmuch as He consoles him on that account and asks him not to feel grieved at the attacks which ignorant people make against Him.
b
36:77.
1275
In v. 10:63 it was said that the friends of God never grieve, but here the Holy Prophet is bidden not to grieve. In fact, the Prophet’s grief was not for himself but for others. He cried and wept and grieved for mankind. See {1664}.
مَن كَانَ يُرِيدُ ٱلْعِزَّةَ فَلِلَّهِ ٱلْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ ٱلْكَلِمُ ٱلطَّيِّبُ وَٱلْعَمَلُ ٱلصَّٰلِحُ يَرْفَعُهُۥ ۚ وَٱلَّذِينَ يَمْكُرُونَ ٱلسَّيِّـَٔاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُو۟لَٰٓئِكَ هُوَ يَبُورُ
27:51, 52; 35:44.
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
27:51, 52; 35:44.
27:51, 52; 35:44.
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
a
27:51, 52; 35:44.
1
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
a
27:51, 52; 35:44.
3184
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
c
27:51, 52; 35:44.