ٱللَّه
Appears 1857 times in Quran
📖 Lane's Lexicon
Classical definitions for root اله
Derived Stems (51)
Derived Words (11)
Words derived from the lemma "ٱللَّه".
- Allah
- Allah as
- by Allah
- concerning Allah
- from Allah
- in Allah
- in respect of Allah
- in the name of Allah
- is Allah
- of Allah
- to Allah
- with the help of Allah
- with Allah
- with respect to Allah
- Allah’s
- belongs to Allah
- for Allah
- to Allah belong
- By Allah
- Allah
- although Allah
- and Allah
- And Allah has
- and Allah is
- And it is Allah
- but Allah
- but it is Allah
- for Allah
- Thus Allah
- whereas Allah
- while Allah
- Was it Allah
- By Allah
- Allah
- Allah is
- But Allah
- But it is Allah
- Nay, Allah
- And, by Allah
- Allah
- for Allah
- of Allah
- shall be Allah’s
- to Allah
- To Allah belongs
- will be Allah’s
- Allah
- Allah alone
- Allah’s
- be to Allah
- before Allah
- belong to Allah
- belongs only to Allah
- belongs to Allah
- for Allah
- for fear of Allah
- for the sake of Allah
- from Allah
- in the cause of Allah
- is Allah’s
- to Allah
- to Allah alone
- to Allah belongs
- with Allah
- Allah’s
- And
- And to Allah
- And to Allah belongs
- to Allah
- To Allah belong
- To Allah belongs
- while to Allah
- while to Allah belong
- with Allah rests
Occurrences in Quran
Found 1857 verses containing "ٱللَّه".
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ ۩
إِنَّهُۥ مِن سُلَيْمَٰنَ وَإِنَّهُۥ بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
某些基督教的东方学家总是费尽心机地非难 «古兰经» 是安拉启示的这一事实, 他们力图表明 “奉无限博爱、永久仁慈的安拉之名” 这一用词是从早期经典中借用得来的。沃里 (Wherry) 在他的 “注释” 中说, 这一用语是从曾达维斯塔 (Zend-Avesta) 那里借用来的。塞尔 (Sale) 表示了相同的看法, 而罗德伟尔 (Rodwell) 的意见是, 在伊斯兰教以前阿拉伯人从犹太教徒那里学来的而随后由穆圣把它结合到 «古兰经» 中去的。如果说这一用语因为在过去某些经典中见到过, 就说它一定是从其中一部分经典中借用到 «古兰经» 中去的, 这显然是一个脆弱的推断。要说的是, 它只能证明 «古兰经» 与那些经典出自同一根源。而且, 其他经典没有像 «古兰经» 那种方式使用过这一用语。还有, 伊斯兰教出现以前的阿拉伯人, 在 «古兰经» 启示以前从来也没有用过这一用语。相反地, 他们特别厌恶使用无限博爱者这一安拉常德 (25-61), 而这一常德是构成 (奉……之名) 整体的一个组成部份。也可见1:1。
Some Christian orientalists, as is their practise, have vainly sought to impugn the Divine origin of the Qur’an by trying to show that the expression Bismillah has been borrowed from earlier Scriptures. Wherry in his "Commentary" says that it has been borrowed from Zend-Avesta. Sale has expressed an identical view, while Rodwell is of the opinion that pre-Islamic Arabs borrowed it from Jews and subsequently it was incorporated in the Qur’an by the Holy Prophet. To say that because this expression is found in some former Scriptures, therefore it must have necessarily been borrowed from one of them by the Qur’an is evidently a flimsy inference. If anything, it only proves that the Qur’an has originated from the same Source from which those Scriptures had originated. Moreover, no other Scripture has used this expression in the form and manner in which the Qur’an has done. Also, the pre-Islamic Arabs had never used it before it was revealed in the Qur’an. On the contrary, they had a special
Commentary:
Some Christian orientalists, as is their wont, have vainly sought to impugn the Divine origin of the Quran by trying to show that the expression Bismillah has been borrowed from earlier Scriptures. Wherry in his "commentary" says that it has been borrowed from Zend-Avesta.
Sale has expressed an identical view, while Rodwell is of the opinion that Pre-Islamic Arabs borrowed it from Jews and subsequently it was incorporated in the Quran by the Holy Prophet. To say that because this expression was to be found in some former Scriptures, therefore it must have necessarily been borrowed from one of them by the Quran does not stand to reason. According to Muslim belief Prophets were raised among every people (35:25) and those Prophets like the Holy Prophet of Islam also received Divine revelation and therefore there can be, and there actually are to be, found in the Quran expressions of identical import with those in other Divine Scriptures. This fact, if anything, only proves that the Quran has originated from the same Source from which those Scriptures had originated. In the verse under comment the expression Bismillah is shown to have been used by Prophet Solomon. So there can be no question of its being borrowed or plagiarized by the Quran. What the Quran claims is only this that no other Scripture has used this expression in the form and manner in which it has done. And the charge is also belied by facts of history that the Holy Prophet took this expression from pre-Islamic Arabs. The Arabs had never used it before it was revealed in the Quran. On the contrary, they had a special aversion for the use of the Divine attribute Ar-Rahman (25:61) which forms an integral part of Bismillah. See also 1:1.
948
某些基督教的东方学家总是费尽心机地非难 «古兰经» 是安拉启示的这一事实, 他们力图表明 “奉无限博爱、永久仁慈的安拉之名” 这一用词是从早期经典中借用得来的。沃里 (Wherry) 在他的 “注释” 中说, 这一用语是从曾达维斯塔 (Zend-Avesta) 那里借用来的。塞尔 (Sale) 表示了相同的看法, 而罗德伟尔 (Rodwell) 的意见是, 在伊斯兰教以前阿拉伯人从犹太教徒那里学来的而随后由穆圣把它结合到 «古兰经» 中去的。如果说这一用语因为在过去某些经典中见到过, 就说它一定是从其中一部分经典中借用到 «古兰经» 中去的, 这显然是一个脆弱的推断。要说的是, 它只能证明 «古兰经» 与那些经典出自同一根源。而且, 其他经典没有像 «古兰经» 那种方式使用过这一用语。还有, 伊斯兰教出现以前的阿拉伯人, 在 «古兰经» 启示以前从来也没有用过这一用语。相反地, 他们特别厌恶使用无限博爱者这一安拉常德 (25-61), 而这一常德是构成 (奉……之名) 整体的一个组成部份。也可见1:1。
2833
Commentary:
Some Christian orientalists, as is their wont, have vainly sought to impugn the Divine origin of the Quran by trying to show that the expression Bismillah has been borrowed from earlier Scriptures. Wherry in his "commentary" says that it has been borrowed from Zend-Avesta.
Sale has expressed an identical view, while Rodwell is of the opinion that Pre-Islamic Arabs borrowed it from Jews and subsequently it was incorporated in the Quran by the Holy Prophet. To say that because this expression was to be found in some former Scriptures, therefore it must have necessarily been borrowed from one of them by the Quran does not stand to reason. According to Muslim belief Prophets were raised among every people (35:25) and those Prophets like the Holy Prophet of Islam also received Divine revelation and therefore there can be, and there actually are to be, found in the Quran expressions of identical import with those in other Divine Scriptures. This fact, if anything, only proves that the Quran has originated from the same Source from which those Scriptures had originated. In the verse under comment the expression Bismillah is shown to have been used by Prophet Solomon. So there can be no question of its being borrowed or plagiarized by the Quran. What the Quran claims is only this that no other Scripture has used this expression in the form and manner in which it has done. And the charge is also belied by facts of history that the Holy Prophet took this expression from pre-Islamic Arabs. The Arabs had never used it before it was revealed in the Quran. On the contrary, they had a special aversion for the use of the Divine attribute Ar-Rahman (25:61) which forms an integral part of Bismillah. See also 1:1.
2166
Some Christian orientalists, as is their practise, have vainly sought to impugn the Divine origin of the Qur’an by trying to show that the expression Bismillah has been borrowed from earlier Scriptures. Wherry in his "Commentary" says that it has been borrowed from Zend-Avesta. Sale has expressed an identical view, while Rodwell is of the opinion that pre-Islamic Arabs borrowed it from Jews and subsequently it was incorporated in the Qur’an by the Holy Prophet. To say that because this expression is found in some former Scriptures, therefore it must have necessarily been borrowed from one of them by the Qur’an is evidently a flimsy inference. If anything, it only proves that the Qur’an has originated from the same Source from which those Scriptures had originated. Moreover, no other Scripture has used this expression in the form and manner in which the Qur’an has done. Also, the pre-Islamic Arabs had never used it before it was revealed in the Qur’an. On the contrary, they had a special
فَلَمَّا جَآءَ سُلَيْمَٰنَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَآ ءَاتَىٰنِۦَ ٱللَّهُ خَيْرٌ مِّمَّآ ءَاتَىٰكُم بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ
Solomon seems evidently to have become greatly offended with the Queen’s behaviour in sending him presents. He took it as an insult. He had demanded her surrender and instead was presented with paltry presents. The Sabaeans first had either attacked Solomon’s territory or had sought to create unrest in it. This is why the sending of presents by the Queen offended and annoyed him. In ordinary circumstances he would have been pleased with the presents.
Commentary:
Solomon seems evidently to have become greatly offended with the Queen’s behaviour in sending him presents which seemed to include a throne. He took it as an insult. He had demanded her unconditional surrender and instead was presented with paltry presents. The Sabaeans had either attacked Solomon’s territory or had sought to create unrest in it. This is why the sending of presents offended and annoyed him. In ordinary circumstances, as a righteous man of God, he should have been pleased with the presents.
2837
Commentary:
Solomon seems evidently to have become greatly offended with the Queen’s behaviour in sending him presents which seemed to include a throne. He took it as an insult. He had demanded her unconditional surrender and instead was presented with paltry presents. The Sabaeans had either attacked Solomon’s territory or had sought to create unrest in it. This is why the sending of presents offended and annoyed him. In ordinary circumstances, as a righteous man of God, he should have been pleased with the presents.
2169
Solomon seems evidently to have become greatly offended with the Queen’s behaviour in sending him presents. He took it as an insult. He had demanded her surrender and instead was presented with paltry presents. The Sabaeans first had either attacked Solomon’s territory or had sought to create unrest in it. This is why the sending of presents by the Queen offended and annoyed him. In ordinary circumstances he would have been pleased with the presents.
وَصَدَّهَا مَا كَانَت تَّعْبُدُ مِن دُونِ ٱللَّهِ ۖ إِنَّهَا كَانَتْ مِن قَوْمٍ كَٰفِرِينَ
وَلَقَدْ أَرْسَلْنَآ إِلَىٰ ثَمُودَ أَخَاهُمْ صَٰلِحًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ
7:74; 11:62; 26:142; 54:24.
7:74; 11:62; 26:142; 54:24.
7:74; 11:62; 26:142; 54:24.
Commentary:
This and the following several verses deal with the Prophets Salih and Lot. The relevancy of discussion about them here is that their peoples lived on the trade route from Hijaz to Syria and the Arabs were well conversant with them.
a
7:74; 11:62; 26:142; 54:24.
a
7:74; 11:62; 26:142; 54:24.
2845
Commentary:
This and the following several verses deal with the Prophets Salih and Lot. The relevancy of discussion about them here is that their peoples lived on the trade route from Hijaz to Syria and the Arabs were well conversant with them.
a
7:74; 11:62; 26:142; 54:24.
قَالَ يَٰقَوْمِ لِمَ تَسْتَعْجِلُونَ بِٱلسَّيِّئَةِ قَبْلَ ٱلْحَسَنَةِ ۖ لَوْلَا تَسْتَغْفِرُونَ ٱللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
27:47.
27:47.
27:47.
Commentary:
Such has always been the way of disbelievers that instead of benefiting by the respite that is granted to them, they become all the more arrogant, and misconstruing the delay as an argument against their Prophet, demand the speedy coming of the threatened Divine punishment.
b
27:47.
b
27:47.
2846
Commentary:
Such has always been the way of disbelievers that instead of benefiting by the respite that is granted to them, they become all the more arrogant, and misconstruing the delay as an argument against their Prophet, demand the speedy coming of the threatened Divine punishment.
b
27:47.
قَالُوا۟ ٱطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ ۚ قَالَ طَٰٓئِرُكُمْ عِندَ ٱللَّهِ ۖ بَلْ أَنتُمْ قَوْمٌ تُفْتَنُونَ
تَطَيَّرَ بِهٖ (Tatayyara bihi) 的意思是: 他为他或它占出了凶兆; 他认为他或它的预兆是凶的 (Lane)。
یعنی تم لوگ اپنی قوم کے لئے کسی ترقی کا نہیں بلکہ تباہی کا موجب ہوگے۔
Tatayyara bihi means, he augured ill of it or him; he regarded him or it as ill-omened (Lane).
Important Words:
For اطیرنا and طائر کم see 3:50; 7:132; 17:14 & 27:18.
950
تَطَيَّرَ بِهٖ (Tatayyara bihi) 的意思是: 他为他或它占出了凶兆; 他认为他或它的预兆是凶的 (Lane)。
1
یعنی تم لوگ اپنی قوم کے لئے کسی ترقی کا نہیں بلکہ تباہی کا موجب ہوگے۔
2847
Important Words:
For اطیرنا and طائر کم see 3:50; 7:132; 17:14 & 27:18.
2177A
Tatayyara bihi means, he augured ill of it or him; he regarded him or it as ill-omened (Lane).
قَالُوا۟ تَقَاسَمُوا۟ بِٱللَّهِ لَنُبَيِّتَنَّهُۥ وَأَهْلَهُۥ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِۦ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِۦ وَإِنَّا لَصَٰدِقُونَ
قرآن مجید میں وَلِیٌّ کا لفظ ہے اور وَلِیٌّ کے معنے ایسے شخص کے ہوتے ہیں جو کسی کے کاموں ں کا ذمہ وار اور اس کا مددگار ہوتا ہے۔ اسی طرح جو شخص کسی کی موت کے بعد اس کے قتل کے بدلہ کا مطالبہ کرے اس کوبھی عربی میں وَلِیٌّ کہتے ہیں۔ کیونکہ ایسا شخص اس کا مددگار ہوتا ہے۔
Waliyy means, an heir; one who demands retribution for murder; an avenger of blood (Lane).
Important Words:
لنبیتنه (We will surely attack him by night) is derived from بات. They say بات فی المکان i.e. he passed the night in the place.بیت الامر (bayyata) means, he performed the thing at night. بیت العدو means, he came upon the enemy suddenly, took him by surprise, attacked him by night or at night (Lane & Aqrab).
3
قرآن مجید میں وَلِیٌّ کا لفظ ہے اور وَلِیٌّ کے معنے ایسے شخص کے ہوتے ہیں جو کسی کے کاموں ں کا ذمہ وار اور اس کا مددگار ہوتا ہے۔ اسی طرح جو شخص کسی کی موت کے بعد اس کے قتل کے بدلہ کا مطالبہ کرے اس کوبھی عربی میں وَلِیٌّ کہتے ہیں۔ کیونکہ ایسا شخص اس کا مددگار ہوتا ہے۔
2849
Important Words:
لنبیتنه (We will surely attack him by night) is derived from بات. They say بات فی المکان i.e. he passed the night in the place.بیت الامر (bayyata) means, he performed the thing at night. بیت العدو means, he came upon the enemy suddenly, took him by surprise, attacked him by night or at night (Lane & Aqrab).
2178A
Waliyy means, an heir; one who demands retribution for murder; an avenger of blood (Lane).
أَمَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَأَنزَلَ لَكُم مِّنَ ٱلسَّمَآءِ مَآءً فَأَنۢبَتْنَا بِهِۦ حَدَآئِقَ ذَاتَ بَهْجَةٍ مَّا كَانَ لَكُمْ أَن تُنۢبِتُوا۟ شَجَرَهَآ ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ
سَمَآءٌ کے معنے آسمان کے علاوہ بادل کے بھی ہوتے ہیں (اقرب)
عَدَلَ بِرَبِّہٖ کے معنے ہوتے ہیں اَشْرَکَ (اقرب) یعنی شریک قرار دیا۔
31:11; 50:10.
6:2.
The first argument in favour of the subject introduced in the preceding verse is taken from nature—from the creation of heavens and earth, from the coming down of rain and the life it gives to the dead earth, and from mountains and rivers.
31:11; 50:10.
6:2.
Commentary:
The first argument in favour of the subject introduced in the preceding verse is taken from nature—from the creation of heavens and earth, from the coming down of rain and the life it gives to the dead earth and from mountains and rivers. All these things point to the existence of a great Divine Being Who is One and Unique in His marvellous powers and attributes.
b
31:11; 50:10.
c
6:2.
3
سَمَآءٌ کے معنے آسمان کے علاوہ بادل کے بھی ہوتے ہیں (اقرب)
4
عَدَلَ بِرَبِّہٖ کے معنے ہوتے ہیں اَشْرَکَ (اقرب) یعنی شریک قرار دیا۔
b
31:11; 50:10.
c
6:2.
2854
Commentary:
The first argument in favour of the subject introduced in the preceding verse is taken from nature—from the creation of heavens and earth, from the coming down of rain and the life it gives to the dead earth and from mountains and rivers. All these things point to the existence of a great Divine Being Who is One and Unique in His marvellous powers and attributes.
b
31:11; 50:10.
c
6:2.
2182
The first argument in favour of the subject introduced in the preceding verse is taken from nature—from the creation of heavens and earth, from the coming down of rain and the life it gives to the dead earth, and from mountains and rivers.
أَمَّن جَعَلَ ٱلْأَرْضَ قَرَارًا وَجَعَلَ خِلَٰلَهَآ أَنْهَٰرًا وَجَعَلَ لَهَا رَوَٰسِىَ وَجَعَلَ بَيْنَ ٱلْبَحْرَيْنِ حَاجِزًا ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
تفصیل کے لئے دیکھئے نوٹ سورہ ٔ فرقان آیت۵۴۔
20:54; 78:7.
25:54; 55:20, 21.
The argument, begun in the preceding verse, is here further developed and expanded.
20:54; 78:7.
25:54; 55:20-21.
Commentary:
The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.
d
20:54; 78:7.
e
25:54; 55:20, 21.
1
تفصیل کے لئے دیکھئے نوٹ سورہ ٔ فرقان آیت۵۴۔
d
20:54; 78:7.
e
25:54; 55:20-21.
2855
Commentary:
The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.
d
20:54; 78:7.
e
25:54; 55:20, 21.
2183
The argument, begun in the preceding verse, is here further developed and expanded.