ضَلَّ
Appears 37 times in Quran
📖 Lane's Lexicon
Classical definitions for root ضلل
Derived Stems (87)
Derived Words (12)
Words derived from the lemma "ضَلَّ".
- I err
- you go astray
- go astray
- I err
- I shall become lost
- gone astray
- errs
- go astray
- goes astray
- become lost
- erred
- errs
- go astray
- goes astray
- gone astray
- has strayed
- lost
- stray away
- strays
- strays away
- we are lost
- gone astray
- stray away
- They have vanished away
- they were lost
- and have thus gone astray
- Thus they have gone astray
- and who have strayed away
- and all that they used to forge shall be lost
- shall fail
- will be lost
Occurrences in Quran
Found 37 verses containing "ضَلَّ".
وَأَنْ أَتْلُوَا۟ ٱلْقُرْءَانَ ۖ فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَقُلْ إِنَّمَآ أَنَا۠ مِنَ ٱلْمُنذِرِينَ
10:109; 39:42.
10:109; 39:42.
10:109; 39:42.
Commentary:
The theme of the preceding verse is further developed in the present verse and the Holy Prophet is commanded to say that from Mecca will emanate the light of the Quran which will illumine the whole world.
c
10:109; 39:42.
a
10:109; 39:42.
2874
Commentary:
The theme of the preceding verse is further developed in the present verse and the Holy Prophet is commanded to say that from Mecca will emanate the light of the Quran which will illumine the whole world.
c
10:109; 39:42.
أَمْ تُرِيدُونَ أَن تَسْـَٔلُوا۟ رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ ٱلْكُفْرَ بِٱلْإِيمَٰنِ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
4:154.
اس جگہ ’’سمجھو کہ‘‘ کے الفاظ فَقَدْ کا ترجمہ ہے۔ فَاء اپنے بعد ایک محذوف پر دلالت کرتا ہے جو ظاہر کیا گیا ہے۔
4:154.
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the spirit of stupid questioning, so that the dignity of faith should suffer and they may fall victim to doubts.
4:154.
Important Words:
سواء (right) is derived from سوی. They say سوی الرجل i.e. his affairs became straight and well. سواء means: (1) the central portion of a thing; (2) equal. سواء السبیل means, the straight or right portion of a way; or a straight or right way (Lisan & Aqrab).
Commentary:
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the same spirit of stupid questioning, so that their hearts might gradually become estranged from the dignity of faith and give way to doubt. In warning Muslims against such a course, the Quran points out that the Jews had ruined themselves by putting similar questions to Moses, and that the Muslims should, therefore, beware of following their evil example. In fact, unnecessary and irrelevant questions in religious matters eventually lead one to loss of faith, for they tend to degrade religion to a plaything or a piece of idle philosophy.
As to the nature of questions put to Moses by the Israelites, the Quran refers to one in 4:154. Says God: The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this; they said, 'Show us Allah openly.' then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority. This verse gives us an indication as to the nature of the questions that were put to Moses, and Muslims are forbidden to put such questions to their Prophet.
c
4:154.
1
اس جگہ ’’سمجھو کہ‘‘ کے الفاظ فَقَدْ کا ترجمہ ہے۔ فَاء اپنے بعد ایک محذوف پر دلالت کرتا ہے جو ظاہر کیا گیا ہے۔
b
4:154.
115
Important Words:
سواء (right) is derived from سوی. They say سوی الرجل i.e. his affairs became straight and well. سواء means: (1) the central portion of a thing; (2) equal. سواء السبیل means, the straight or right portion of a way; or a straight or right way (Lisan & Aqrab).
Commentary:
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the same spirit of stupid questioning, so that their hearts might gradually become estranged from the dignity of faith and give way to doubt. In warning Muslims against such a course, the Quran points out that the Jews had ruined themselves by putting similar questions to Moses, and that the Muslims should, therefore, beware of following their evil example. In fact, unnecessary and irrelevant questions in religious matters eventually lead one to loss of faith, for they tend to degrade religion to a plaything or a piece of idle philosophy.
As to the nature of questions put to Moses by the Israelites, the Quran refers to one in 4:154. Says God: The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this; they said, 'Show us Allah openly.' then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority. This verse gives us an indication as to the nature of the questions that were put to Moses, and Muslims are forbidden to put such questions to their Prophet.
b
4:154.
133
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the spirit of stupid questioning, so that the dignity of faith should suffer and they may fall victim to doubts.
وَنَزَعْنَا مِن كُلِّ أُمَّةٍ شَهِيدًا فَقُلْنَا هَاتُوا۟ بُرْهَٰنَكُمْ فَعَلِمُوٓا۟ أَنَّ ٱلْحَقَّ لِلَّهِ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
4:42; 16:85.
4:42; 16:85.
4:42; 16:85.
c
4:42; 16:85.
a
4:42; 16:85.
c
4:42; 16:85.
۞ فَمَا لَكُمْ فِى ٱلْمُنَٰفِقِينَ فِئَتَيْنِ وَٱللَّهُ أَرْكَسَهُم بِمَا كَسَبُوٓا۟ ۚ أَتُرِيدُونَ أَن تَهْدُوا۟ مَنْ أَضَلَّ ٱللَّهُ ۖ وَمَن يُضْلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلًا
یعنی ان کی عقل مار دی ہے۔
Believers disagreed among themselves as to how the Hypocrites living in the suburbs of Medina, i.e. the Bedouin tribes of the countryside, should be treated. Some sympathized with them and recommended leniency towards them, hoping that in this way they might gradually reform themselves, while others looked upon them as a serious menace to Islam and advocated strict measures. Muslims are here told that these Hypocrites are the enemies of God and that they should not allow themselves to be divided on their account.
Important Words:
ارکسھم (has overthrown them). See 4:92.
Commentary:
Believers disagreed among themselves as to how the hypocrites living in the suburbs of Medina, i.e. the Bedouin tribes of the countryside, were to be treated. Some sympathized with them and recommended leniency towards them, hoping that in this way they might gradually reform themselves, while others looked upon them as a serious menace to Islam and Muslims and advocated severity towards them. As this disagreement was likely to cause a split among Muslims and divide them into two parties, the Quran here expresses its disapproval of such a course. Muslims, it says, should beware of becoming divided among themselves due to the hypocrites. They should remember that a split in their own ranks was a much more serious affair than a danger from outside. The hypocrites were the enemies of God, and believers should not allow themselves to be divided on their account.
1
یعنی ان کی عقل مار دی ہے۔
557
Important Words:
ارکسھم (has overthrown them). See 4:92.
Commentary:
Believers disagreed among themselves as to how the hypocrites living in the suburbs of Medina, i.e. the Bedouin tribes of the countryside, were to be treated. Some sympathized with them and recommended leniency towards them, hoping that in this way they might gradually reform themselves, while others looked upon them as a serious menace to Islam and Muslims and advocated severity towards them. As this disagreement was likely to cause a split among Muslims and divide them into two parties, the Quran here expresses its disapproval of such a course. Muslims, it says, should beware of becoming divided among themselves due to the hypocrites. They should remember that a split in their own ranks was a much more serious affair than a danger from outside. The hypocrites were the enemies of God, and believers should not allow themselves to be divided on their account.
644
Believers disagreed among themselves as to how the Hypocrites living in the suburbs of Medina, i.e. the Bedouin tribes of the countryside, should be treated. Some sympathized with them and recommended leniency towards them, hoping that in this way they might gradually reform themselves, while others looked upon them as a serious menace to Islam and advocated strict measures. Muslims are here told that these Hypocrites are the enemies of God and that they should not allow themselves to be divided on their account.
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدْ ضَلَّ ضَلَٰلًۢا بَعِيدًا
a
4:49.
b
4:137.
b
4:49.
c
4:137.
583
Commentary:
See note on 4:49.
b
4:49.
c
4:137.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلْيَوْمِ ٱلْءَاخِرِ فَقَدْ ضَلَّ ضَلَٰلًۢا بَعِيدًا
2:5, 137; 4:163: 5:60.
4:151.
4:117.
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
2:5, 137; 4:163; 5:60.
4:151.
4:117.
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
a
2:5, 137; 4:163; 5:60.
b
4:151.
c
4:117.
601
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
683
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
۞ وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَبَعَثْنَا مِنْهُمُ ٱثْنَىْ عَشَرَ نَقِيبًا ۖ وَقَالَ ٱللَّهُ إِنِّى مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ ٱلصَّلَوٰةَ وَءَاتَيْتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ ٱللَّهَ قَرْضًا حَسَنًا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّـَٔاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۚ فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
2:169.
2:41, 84.
2:61; 7:161.
See 2:26.
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
2:41, 84.
2:61; 7:161.
See 2:26.
2:109.
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:41, 84.
b
2:61; 7:161.
c
2:26.
d
2:169.
a
2:41, 84.
b
2:61; 7:161.
c
See 2:26.
d
2:109.
650
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:169.
c
2:41, 84.
d
2:61; 7:161.
e
See 2:26.
727A
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
بَلِ ٱتَّبَعَ ٱلَّذِينَ ظَلَمُوٓا۟ أَهْوَآءَهُم بِغَيْرِ عِلْمٍ ۖ فَمَن يَهْدِى مَنْ أَضَلَّ ٱللَّهُ ۖ وَمَا لَهُم مِّن نَّٰصِرِينَ
7:187; 13:34; 39:37; 40:34.
7:187; 13:34; 39:37; 40:34.
7:187; 13:34; 39:37; 40:34.
b
7:187; 13:34; 39:37; 40:34.
a
7:187; 13:34; 39:37; 40:34.
a
7:187; 13:34; 39:37; 40:34.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ عَلَيْكُمْ أَنفُسَكُمْ ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهْتَدَيْتُمْ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
2:138.
2:138.
Our duty only is to preach the truth to others. If they accept it, well and good, but if in spite of our best efforts they refuse to be weaned from their evil course, their rejection of truth will do us no harm. In no case should we compromise our principles in order to win others over to our way of thinking. That would be ruining our own souls to save the souls of others and that indeed would be a bad bargain.
2:138.
Commentary:
This verse tells us that though man can sacrifice his worldly interests for the sake of others, yet he cannot so sacrifice his beliefs and religious principles. In religious matters our duty is only to show people the right path and exhort them to follow it; but we should not ruin or wrong our souls for their sake. It cannot profit mankind nor ourselves if we lose our own soul in trying to save others. The body may be sacrificed but not the soul. Christians abandoned some of the fundamental principles of their religion, hoping to win over certain heathen nations to Christianity. But in doing so they lost the truth and struck a very bad bargain.
The verse, however, should not be understood to mean that we should not preach the truth to others, and should confine our attention to saving our own souls only and have no thought for others. In fact, the Quran enjoins upon every Muslim to try his utmost to make others see truth, because firstly, it is our duty to propagate truth; and secondly, placed as we are, we cannot properly save ourselves unless we also save those among whom we live. What the verse, therefore, means is that our duty is only to preach truth to others. If they accept it, well and good; but if, in spite of our efforts, they refuse to be weaned from their evil course, their rejection of the truth will do us no harm. But in no circumstances should we compromise our principles in order to win others over to our way of thinking. That would be ruining our own souls to save others.
There is a hadith to the effect that once the Holy Prophet explained this verse as meaning that you should preach truth under all circumstances but when you see that the person to whom you preach truth persists in following his own evil inclinations and does not listen to you, then your duty will have ended by your having preached to him the truth, and in this case his evil practices would do you no harm, if only you yourselves scrupulously follow the truth (Tirmidhi, ch. on Tafsir).
The words, He who goes astray cannot harm you when you yourselves are rightly guided, may also mean that if you do the right sort of preaching and try to find the right way of approach to a person and even then he does not accept the truth, then his going astray will not harm you and you will not be held responsible for it. In this case, the words, when you yourselves are rightly guided, would mean, "if you succeed in finding out the right way of preaching and put in the right sort of effort".
a
2:138.
b
2:138.
733
Commentary:
This verse tells us that though man can sacrifice his worldly interests for the sake of others, yet he cannot so sacrifice his beliefs and religious principles. In religious matters our duty is only to show people the right path and exhort them to follow it; but we should not ruin or wrong our souls for their sake. It cannot profit mankind nor ourselves if we lose our own soul in trying to save others. The body may be sacrificed but not the soul. Christians abandoned some of the fundamental principles of their religion, hoping to win over certain heathen nations to Christianity. But in doing so they lost the truth and struck a very bad bargain.
The verse, however, should not be understood to mean that we should not preach the truth to others, and should confine our attention to saving our own souls only and have no thought for others. In fact, the Quran enjoins upon every Muslim to try his utmost to make others see truth, because firstly, it is our duty to propagate truth; and secondly, placed as we are, we cannot properly save ourselves unless we also save those among whom we live. What the verse, therefore, means is that our duty is only to preach truth to others. If they accept it, well and good; but if, in spite of our efforts, they refuse to be weaned from their evil course, their rejection of the truth will do us no harm. But in no circumstances should we compromise our principles in order to win others over to our way of thinking. That would be ruining our own souls to save others.
There is a hadith to the effect that once the Holy Prophet explained this verse as meaning that you should preach truth under all circumstances but when you see that the person to whom you preach truth persists in following his own evil inclinations and does not listen to you, then your duty will have ended by your having preached to him the truth, and in this case his evil practices would do you no harm, if only you yourselves scrupulously follow the truth (Tirmidhi, ch. on Tafsir).
The words, He who goes astray cannot harm you when you yourselves are rightly guided, may also mean that if you do the right sort of preaching and try to find the right way of approach to a person and even then he does not accept the truth, then his going astray will not harm you and you will not be held responsible for it. In this case, the words, when you yourselves are rightly guided, would mean, "if you succeed in finding out the right way of preaching and put in the right sort of effort".
a
2:138.
799
Our duty only is to preach the truth to others. If they accept it, well and good, but if in spite of our best efforts they refuse to be weaned from their evil course, their rejection of truth will do us no harm. In no case should we compromise our principles in order to win others over to our way of thinking. That would be ruining our own souls to save the souls of others and that indeed would be a bad bargain.
ٱنظُرْ كَيْفَ كَذَبُوا۟ عَلَىٰٓ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
7:54; 11:22.
7:54; 11:22.
7:54; 11:22.
Commentary:
The words, they lie against themselves, mean that by denying that they ascribed co-partners to God they will utter a lie which will prove their guilt. By making this statement they will, in other words, admit that ascribing co-partners to God is an evil deed. Thus their very denial will be a confession of their guilt.
The words, see how, express astonishment at the way in which they, while trying to deny the charge, will be led into a confession of guilt.
a
7:54; 11:22.
b
7:54; 11:22.
772
Commentary:
The words, they lie against themselves, mean that by denying that they ascribed co-partners to God they will utter a lie which will prove their guilt. By making this statement they will, in other words, admit that ascribing co-partners to God is an evil deed. Thus their very denial will be a confession of their guilt.
The words, see how, express astonishment at the way in which they, while trying to deny the charge, will be led into a confession of guilt.
a
7:54; 11:22.