قُلُوبَ
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "قُلُوبَ".
- our hearts
- their hearts
- their heart
- whose hearts
- Allah caused their hearts to deviate
Occurrences in Quran
Found 6 verses containing "قُلُوبَ".
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ ٱلْوَهَّابُ
只有那些心灵纯洁的人才能正确理解 «古兰经» (56:80)。
The right knowledge of the Qur’an is vouchsafed only to those who are pure of heart (56:80).
Important Words:
الوھاب (Bestower) is derived from وھب i.e. he gave or he bestowed. وھب له مالا means, he gave or bestowed property on him. ھبة which is the noun-infinitive from وھب means: (1) the act of giving a person something without receiving anything in return; (2) the thing so given. الوھاب which is the intensive form of واھب (giver) means, one who gives greatly and extensively (Aqrab). The word is used about God because He gives to each and every one of His creatures according to his deserts and none is overlooked (Mufradat).
Commentary:
The verse, which comprises a very important prayer, comes as a fitting sequel to the preceding verse. It points out the great truth that not unoften a people receive a favour or blessing from God, which sometimes later proves a means of stumbling for them. They abuse the favour of God or misinterpret divine guidance and thus bring about their ruin. This is what happened to the Christians; and Muslims are warned to be watchful against this source of error and ever to pray to God to protect them against it. See also 1:7.
The verse also hints that dissension and straying away from the truth would be the lot of Muslims if they subordinated decisive verses to those ambiguous, and fundamentals to matters of secondary importance. This is why the Holy Prophetsaused to recite this prayer constantly, which fact implied an instruction to his followers to do the same. Indeed, there could be no greater tragedy than, having once found the right path, to go astray, and, having once received Divine favour, to become the object of His anger.
The verse also draws attention to the fact that the error of interpreting متشابھات in a manner which is at variance with محکمات (see preceding verse) can only be avoided through the purification of the heart and through prayer. The right knowledge of the Quran is vouchsafed only to those who are pure of heart. In this connection see also 56:80.
229
只有那些心灵纯洁的人才能正确理解 «古兰经» (56:80)。
300
Important Words:
الوھاب (Bestower) is derived from وھب i.e. he gave or he bestowed. وھب له مالا means, he gave or bestowed property on him. ھبة which is the noun-infinitive from وھب means: (1) the act of giving a person something without receiving anything in return; (2) the thing so given. الوھاب which is the intensive form of واھب (giver) means, one who gives greatly and extensively (Aqrab). The word is used about God because He gives to each and every one of His creatures according to his deserts and none is overlooked (Mufradat).
Commentary:
The verse, which comprises a very important prayer, comes as a fitting sequel to the preceding verse. It points out the great truth that not unoften a people receive a favour or blessing from God, which sometimes later proves a means of stumbling for them. They abuse the favour of God or misinterpret divine guidance and thus bring about their ruin. This is what happened to the Christians; and Muslims are warned to be watchful against this source of error and ever to pray to God to protect them against it. See also 1:7.
The verse also hints that dissension and straying away from the truth would be the lot of Muslims if they subordinated decisive verses to those ambiguous, and fundamentals to matters of secondary importance. This is why the Holy Prophetsaused to recite this prayer constantly, which fact implied an instruction to his followers to do the same. Indeed, there could be no greater tragedy than, having once found the right path, to go astray, and, having once received Divine favour, to become the object of His anger.
The verse also draws attention to the fact that the error of interpreting متشابھات in a manner which is at variance with محکمات (see preceding verse) can only be avoided through the purification of the heart and through prayer. The right knowledge of the Quran is vouchsafed only to those who are pure of heart. In this connection see also 56:80.
374
The right knowledge of the Qur’an is vouchsafed only to those who are pure of heart (56:80).
فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ لَعَنَّٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَٰسِيَةً ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ
فاء کا ترجمہ اور بھی ہوتا ہے۔
The verse contains a very apt description of the Jewish people.
4:156.
2:76; 3:79; 4:47; 5:42
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
1
فاء کا ترجمہ اور بھی ہوتا ہے۔
b
4:156.
c
2:76; 3:79; 4:47; 5:42
651
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
727B
The verse contains a very apt description of the Jewish people.
۞ يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ ٱلَّذِينَ هَادُوا۟ ۛ سَمَّٰعُونَ لِلْكَذِبِ سَمَّٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ ۚ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَىٰكُم مِّنْ أَحَدٍ ثُمَّ ٱنصَرَفُوا۟ ۚ صَرَفَ ٱللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
یعنی وہ منافق آپس میں اشاروں سے کہتے ہیں کہ کیا اس وقت تم کو کوئی دیکھ تو نہیں رہا‘ تا مسلمانوں کی غفلت سے فائدہ اٹھایا جائے۔ اس جگہ ’’تم‘‘ کا لفظ عربی عبارت کی وجہ سے استعمال ہوا ہے۔ ورنہ اردو کے لحاظ سے ’’ان کو دیکھ تو نہیں رہا‘‘ چاہیے تھا۔
24:64.
61:6.
Commentary:
The hypocrites used to sit among Muslims when worldly matters were being discussed; but when the recital of the Quran began, they would quietly slink away. The verse means to say that as these men refuse to listen to the Word of God and turn away from it, so, as a punishment for this act of theirs, God has turned away their hearts from truth. This helps to explain expressions like "leading astray" etc., used about God in the Quran. His "leading astray" only means that when evil-minded men go astray and persist in their evil course, God leaves them alone and allows them to wander away from the truth, stamping them as lost.
a
24:64.
b
61:6.
1
یعنی وہ منافق آپس میں اشاروں سے کہتے ہیں کہ کیا اس وقت تم کو کوئی دیکھ تو نہیں رہا‘ تا مسلمانوں کی غفلت سے فائدہ اٹھایا جائے۔ اس جگہ ’’تم‘‘ کا لفظ عربی عبارت کی وجہ سے استعمال ہوا ہے۔ ورنہ اردو کے لحاظ سے ’’ان کو دیکھ تو نہیں رہا‘‘ چاہیے تھا۔
a
24:64.
b
61:6.
1274
Commentary:
The hypocrites used to sit among Muslims when worldly matters were being discussed; but when the recital of the Quran began, they would quietly slink away. The verse means to say that as these men refuse to listen to the Word of God and turn away from it, so, as a punishment for this act of theirs, God has turned away their hearts from truth. This helps to explain expressions like "leading astray" etc., used about God in the Quran. His "leading astray" only means that when evil-minded men go astray and persist in their evil course, God leaves them alone and allows them to wander away from the truth, stamping them as lost.
a
24:64.
b
61:6.
إِنَّ ٱلَّذِينَ يَغُضُّونَ أَصْوَٰتَهُمْ عِندَ رَسُولِ ٱللَّهِ أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱمْتَحَنَ ٱللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ
在穆圣面前低声说话是表示对他尊敬, 表示自己内心的谦卑, 而不必要地提高嗓门是表示骄傲自大。
To speak in low tones in the presence of the Holy Prophet is indicative for respect for him and of one’s own humility of heart, while the raising of voice unnecessarily smacks of conceit and arrogance.
Important Words:
امتحن is derived from محن. They say, محن فلانا i.e. he tried or put to the test such a one. محنه عشرین سوطا means, he flogged him with twenty stripes. محن الفضة means, he purified the silver by putting it in the fire. محن البئر means, he took out the earth from the well and cleared it (Taj & Raghib).
Commentary:
To speak in low tones in the presence of the Prophet is indicative of respect for him and of one’s own humility of heart which is a good moral quality; while unnecessarily raising of voice smacks of conceit and arrogance.
1275
在穆圣面前低声说话是表示对他尊敬, 表示自己内心的谦卑, 而不必要地提高嗓门是表示骄傲自大。
3843
Important Words:
امتحن is derived from محن. They say, محن فلانا i.e. he tried or put to the test such a one. محنه عشرین سوطا means, he flogged him with twenty stripes. محن الفضة means, he purified the silver by putting it in the fire. محن البئر means, he took out the earth from the well and cleared it (Taj & Raghib).
Commentary:
To speak in low tones in the presence of the Prophet is indicative of respect for him and of one’s own humility of heart which is a good moral quality; while unnecessarily raising of voice smacks of conceit and arrogance.
2789
To speak in low tones in the presence of the Holy Prophet is indicative for respect for him and of one’s own humility of heart, while the raising of voice unnecessarily smacks of conceit and arrogance.
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ لِمَ تُؤْذُونَنِى وَقَد تَّعْلَمُونَ أَنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ ۖ فَلَمَّا زَاغُوٓا۟ أَزَاغَ ٱللَّهُ قُلُوبَهُمْ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Moses’s people had seen the mighty hosts of Pharoah drown before their very eyes and yet they had hardly crossed the sea when they sought to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them also (7:139). When asked to march into Canaan which God had promised to give them, they scornfully and brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharoah. They even slandered and defamed him.
Commentary:
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Among many other signs Moses’s people had seen the mighty hosts of Pharaoh drown before their very eyes and yet they had hardly crossed the sea when they wanted to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them. They defied Moses’s brother, the Prophet Aaron, and worshipped the calf (7:149). When asked to march into Canaan which God had promised to them they scornfully and quite brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharaoh. They even slandered and defamed him. It is to such vexatious act of these ungrateful people that the Quran has referred in 33:70.
4225
Commentary:
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Among many other signs Moses’s people had seen the mighty hosts of Pharaoh drown before their very eyes and yet they had hardly crossed the sea when they wanted to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them. They defied Moses’s brother, the Prophet Aaron, and worshipped the calf (7:149). When asked to march into Canaan which God had promised to them they scornfully and quite brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharaoh. They even slandered and defamed him. It is to such vexatious act of these ungrateful people that the Quran has referred in 33:70.
3036
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Moses’s people had seen the mighty hosts of Pharoah drown before their very eyes and yet they had hardly crossed the sea when they sought to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them also (7:139). When asked to march into Canaan which God had promised to give them, they scornfully and brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharoah. They even slandered and defamed him.