وَعَلَىٰٓ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَعَلَىٰٓ".
خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰٓ أَبْصَٰرِهِمْ غِشَٰوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
Organs which remain unused for a long time atrophy and become useless. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of truth, consequently their capacities for hearing and understanding were lost. It is only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal. As all laws proceed from God and every cause is followed by its natural effect under His Will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him.
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
Important Words:
ختم (set a seal) means, he set a seal on; or he stamped a thing so that there should remain no likelihood of its being regarded as forged. خاتم means, a seal (Aqrab). The expression ختم الله علی قلبه (lit. God has set a seal on his heart) means, God made his heart such that it could neither understand anything nor could anything come out of it, i.e. it could not make itself understood by others (Baqa).
قلوب (hearts) is the plural of قلب which is derived from قلب (qalaba). They sayقلب الشیء i.e. he turned the thing; or he turned it upside down or inside out, etc. قلب means, the heart, or the central point of a thing. The word قلب is also used in the sense of عقل i.e. reason, as well as for such qualities as knowledge, courage and spirit (Aqrab). It also signifies the faculty of thinking and reasoning, i.e. the mind (Lisan).
السمع (the ears) is derived from سمع i.e. he heard. السمع ھاس three different meanings (1) the ear or ears; (2) the sense of hearing; (3) the sound which one hears (Aqrab).
ابصار (eyes) is the plural of بصر (eye). They say بصر (basura) or بصر (basira), i.e. he saw, or he perceived, or he knew. بصرmeans: (1) the eye; (2) the sense of sight; and (3) knowledge (Aqrab).
العذاب (punishment) is derived from عذب (‘adhaba). They say عذب الرجل i.e. the man left off eating, owing to intense thirst. عذب عنه means, he kept back from it. عذب فلانا means, he prevented him or deprived him. عذب الشراب والطعام means, the drink and food became good and tasteful. عذب الماء means, the water became very dirty. عذبه (‘adhdhabahu) means, he inflicted pain or punishment on him; he detained him; he prevented or deprived him (Aqrab). تعذیب means, inflicting pain or punishment; forcing a man to remain without food and sleep; depriving one of the sweetness or goodness of life; making life miserable (Mufradat). Thus عذاب means, anything which is hard and painful for man and prevents him from attaining his object; pain inflicted as punishment in order to prevent one from repeating an act or prevent others from doing the same; the inflicting of such punishment; anything that deprives a person of the sweetness of life and makes life miserable; anything that prevents a man from attaining the object of his life (Aqrab & Mufradat).
Commentary:
The verse refers to the disbelievers mentioned in the last verse and explains how they have reached their present woeful condition. It is a common observation that organs which remain unused for a long time become dead and useless. The eyes lose their sight and the ears their hearing if they remain out of use, and the limbs become stunted for the same reason. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of the truth, and as a result their capacities for hearing and understanding were lost. It is thus only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal on their hearts and their ears, and over their eyes is a covering. As all laws proceed from God, the final Controller of the universe, and every cause is followed by its natural effect under His will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him. It is, therefore, a mistake to take the verse to mean that as God had Himself sealed up their hearts, so the disbelievers could not believe. The Quran contradicts this view and states clearly that it is the disbelievers themselves who seal their fate and God’s seal follows only as a result of their action (see 4:156; 40:36; 47:25; 83:15). Says the Holy Prophet: "When a man commits a sin, a black spot is thereby formed on his heart. Then if he repents and gives up the sin and asks God’s forgiveness, the black spot is washed off, leaving the heart clean. But if he repents not and commits another sin, another black spot is formed on his heart and so on, until his whole heart is covered with a black covering, and that is the covering of rust to which the Quran refers in Surah Tatfif " (Jarir).
It may also be noted that in the present verse the word "ears" has been put before the word "eyes". This is in conformity with the law of nature that the ears of a newborn baby begin to function earlier than the eyes.
b
4:156; 6:26, 47; 7:102,180; 10:75; 16:109; 45:24; 83:15.
28
器官长期不用会衰退而成为无用之物。这里提及的那些不信道者不肯使用他们的心和耳去理解真理, 从而使他们丧失听觉和理解的能力。这仅是故意漠视的自然后果。这在 “安拉使其心失灵, 耳失聪,”一句中讲清了。由于所有的法则都来自安拉而且有因不能无果, 这些都是主的意旨, 因此使不信道者的心失灵和耳失聪也是主的意旨。
a
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
14
Important Words:
ختم (set a seal) means, he set a seal on; or he stamped a thing so that there should remain no likelihood of its being regarded as forged. خاتم means, a seal (Aqrab). The expression ختم الله علی قلبه (lit. God has set a seal on his heart) means, God made his heart such that it could neither understand anything nor could anything come out of it, i.e. it could not make itself understood by others (Baqa).
قلوب (hearts) is the plural of قلب which is derived from قلب (qalaba). They sayقلب الشیء i.e. he turned the thing; or he turned it upside down or inside out, etc. قلب means, the heart, or the central point of a thing. The word قلب is also used in the sense of عقل i.e. reason, as well as for such qualities as knowledge, courage and spirit (Aqrab). It also signifies the faculty of thinking and reasoning, i.e. the mind (Lisan).
السمع (the ears) is derived from سمع i.e. he heard. السمع ھاس three different meanings (1) the ear or ears; (2) the sense of hearing; (3) the sound which one hears (Aqrab).
ابصار (eyes) is the plural of بصر (eye). They say بصر (basura) or بصر (basira), i.e. he saw, or he perceived, or he knew. بصرmeans: (1) the eye; (2) the sense of sight; and (3) knowledge (Aqrab).
العذاب (punishment) is derived from عذب (‘adhaba). They say عذب الرجل i.e. the man left off eating, owing to intense thirst. عذب عنه means, he kept back from it. عذب فلانا means, he prevented him or deprived him. عذب الشراب والطعام means, the drink and food became good and tasteful. عذب الماء means, the water became very dirty. عذبه (‘adhdhabahu) means, he inflicted pain or punishment on him; he detained him; he prevented or deprived him (Aqrab). تعذیب means, inflicting pain or punishment; forcing a man to remain without food and sleep; depriving one of the sweetness or goodness of life; making life miserable (Mufradat). Thus عذاب means, anything which is hard and painful for man and prevents him from attaining his object; pain inflicted as punishment in order to prevent one from repeating an act or prevent others from doing the same; the inflicting of such punishment; anything that deprives a person of the sweetness of life and makes life miserable; anything that prevents a man from attaining the object of his life (Aqrab & Mufradat).
Commentary:
The verse refers to the disbelievers mentioned in the last verse and explains how they have reached their present woeful condition. It is a common observation that organs which remain unused for a long time become dead and useless. The eyes lose their sight and the ears their hearing if they remain out of use, and the limbs become stunted for the same reason. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of the truth, and as a result their capacities for hearing and understanding were lost. It is thus only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal on their hearts and their ears, and over their eyes is a covering. As all laws proceed from God, the final Controller of the universe, and every cause is followed by its natural effect under His will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him. It is, therefore, a mistake to take the verse to mean that as God had Himself sealed up their hearts, so the disbelievers could not believe. The Quran contradicts this view and states clearly that it is the disbelievers themselves who seal their fate and God’s seal follows only as a result of their action (see 4:156; 40:36; 47:25; 83:15). Says the Holy Prophet: "When a man commits a sin, a black spot is thereby formed on his heart. Then if he repents and gives up the sin and asks God’s forgiveness, the black spot is washed off, leaving the heart clean. But if he repents not and commits another sin, another black spot is formed on his heart and so on, until his whole heart is covered with a black covering, and that is the covering of rust to which the Quran refers in Surah Tatfif " (Jarir).
It may also be noted that in the present verse the word "ears" has been put before the word "eyes". This is in conformity with the law of nature that the ears of a newborn baby begin to function earlier than the eyes.
e
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
27
Organs which remain unused for a long time atrophy and become useless. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of truth, consequently their capacities for hearing and understanding were lost. It is only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal. As all laws proceed from God and every cause is followed by its natural effect under His Will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him.
قِيلَ يَٰنُوحُ ٱهْبِطْ بِسَلَٰمٍ مِّنَّا وَبَرَكَٰتٍ عَلَيْكَ وَعَلَىٰٓ أُمَمٍ مِّمَّن مَّعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ
معلوم ہوا ہے کہ نوحؑ کی نبوت کا زمانہ دیر تک چلا گیا تھا۔ اور اس کے زمانہ میں کئی امتیں بنیں اور بگڑیں۔
اس جگہ سفر سے مراد کشتی کا سفر نہیں بلکہ نبوت کے زمانہ کا سفر ہے۔
The verse shows that apart from the progeny of Noah the progeny of those believers who were with him in the Ark also were saved from the Deluge and that they prospered and multiplied. Scholars now subscribe to the view that most of the inhabitants of the earth are descended from Noah.
The story of the Deluge with some variations is to be found in the traditions and literature of different countries (Enc. Rel. & Eth.; Enc. Bib. & Enc. Brit. under "Deluge"). The catastrophe seems to have taken place somewhere near the dawn of human civilization. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions who were the founders of human civilization spread to other lands, because they were more powerful than the peopl
Commentary:
This verse shows that not only was the progeny of Noah saved from the Flood and was blessed by God and multiplied upon the earth, but the progeny of those believers who were with him in the Ark also prospered and multiplied. So the popular notion that only Noah’s progeny survived and multiplied in the earth has no basis in fact. This statement of the Quran establishes its superiority over the Bible. All educated Christians now believe that the inhabitants of the earth are not all descended from Noah; but in holding this view they, in fact, subscribe to the statement of the Quran and reject that of the Bible, for the Bible clearly says that only Noah and his sons survived the Deluge and that it was their progeny that dwelt and multiplied in the earth (Gen. ch. 9). Accordingly, Christian writers divide the human race into three groups, viz. the descendants of Ham, Sam and Yapheth, the three sons of Noah. But according to the Quran the children of those who believed in Noah also survived and multiplied in the earth, to say nothing of other races.
The clause, there will be other peoples whom We shall grant provision, may mean: (1) that even in the time of Noah there were other peoples who did not perish but who were given respite and then perished in due time; (2) that some of those who were saved with Noah and who received blessings became corrupt in due course and were then punished by God.
1
معلوم ہوا ہے کہ نوحؑ کی نبوت کا زمانہ دیر تک چلا گیا تھا۔ اور اس کے زمانہ میں کئی امتیں بنیں اور بگڑیں۔
2
اس جگہ سفر سے مراد کشتی کا سفر نہیں بلکہ نبوت کے زمانہ کا سفر ہے۔
1429
Commentary:
This verse shows that not only was the progeny of Noah saved from the Flood and was blessed by God and multiplied upon the earth, but the progeny of those believers who were with him in the Ark also prospered and multiplied. So the popular notion that only Noah’s progeny survived and multiplied in the earth has no basis in fact. This statement of the Quran establishes its superiority over the Bible. All educated Christians now believe that the inhabitants of the earth are not all descended from Noah; but in holding this view they, in fact, subscribe to the statement of the Quran and reject that of the Bible, for the Bible clearly says that only Noah and his sons survived the Deluge and that it was their progeny that dwelt and multiplied in the earth (Gen. ch. 9). Accordingly, Christian writers divide the human race into three groups, viz. the descendants of Ham, Sam and Yapheth, the three sons of Noah. But according to the Quran the children of those who believed in Noah also survived and multiplied in the earth, to say nothing of other races.
The clause, there will be other peoples whom We shall grant provision, may mean: (1) that even in the time of Noah there were other peoples who did not perish but who were given respite and then perished in due time; (2) that some of those who were saved with Noah and who received blessings became corrupt in due course and were then punished by God.
1321
The verse shows that apart from the progeny of Noah the progeny of those believers who were with him in the Ark also were saved from the Deluge and that they prospered and multiplied. Scholars now subscribe to the view that most of the inhabitants of the earth are descended from Noah.
The story of the Deluge with some variations is to be found in the traditions and literature of different countries (Enc. Rel. & Eth.; Enc. Bib. & Enc. Brit. under "Deluge"). The catastrophe seems to have taken place somewhere near the dawn of human civilization. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions who were the founders of human civilization spread to other lands, because they were more powerful than the peopl
وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ ٱلْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُۥ عَلَيْكَ وَعَلَىٰٓ ءَالِ يَعْقُوبَ كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيْكَ مِن قَبْلُ إِبْرَٰهِيمَ وَإِسْحَٰقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ
12:22, 102.
12:22, 102.
The name is explained in the Bible as 'the supplanter' (Gen. 27: 36). It is the prevalent critical opinion that Ya‘qub (Jacob) is really a shortened form of Ya‘akobel admitting several meanings such as 'God follows' or 'God rewards.' Jacob was the son of Isaac and Rebekah and the grandson of Abraham and the traditional ancestor of the people of Israel and known as the Third Patriarch (Enc. Bib. & Jew. Enc.).
12:22, 102.
Important Words:
یعقوب (Jacob) may, be said to have been derived from عقب. They say عقبه i.e. he struck his heel; he came after him as though at his heel. The Bible says, "And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob," (Gen. 25:26) as if "one who takes hold by the heel." The name is also explained in the Bible as "the supplanter" (Gen. 27:36). It is the prevalent critical opinion that Ya‘akob (Jacob) is really a shortened form of Ya‘akob-el, admitting several explanations such as "God follows" or "God rewards." Jacob was the son of Isaac and Rebekah and the grandson of Abraham and the traditional ancestor of the people of Israel (another name of Jacob) and known as the third Patriarch (Enc. Bib. & Jew. Enc.). See also 2:41.
Commentary:
The words, thy Lord shall choose thee, mean that God will deal with you (Joseph) according to your dream, and you will attain to the greatness which has been promised to you in the vision.
The expression, shall teach you the interpretation of things, is capable of two meanings: (a) what you have seen in the dream will come to pass (b) God will teach you how to interpret dreams.
By the word "favour" occurring in this verse is meant the boon of prophethood, which means that Joseph received the promise that God would bestow prophethood on him, and through him He would bestow distinction on Jacob’s family also. God would make them believe in Joseph and thus they would share with him the favours and blessings of God.
This verse also embodies a divergence from the Bible. According to the Quran, Jacob was pleased to hear of the dream of Joseph and held it as true. But the Bible says: "His father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?" (Gen. 37:10). Evidently there was no reason or occasion for Jacob to become angry with his son for having seen a dream in which he had no hand. No reasonable person, much less a Prophet of God, would act so unreasonably. Neither can it be said that Jacob thought Joseph was telling a lie and that really he had dreamt no dream, for the words which Jacob uttered when he heard of the dream i.e. "What is this dream that thou hast dreamed?" show that Jacob did believe that Joseph had really seen a dream. It is curious that the Bible contradicts itself in this very passage, for it says, "His brethren envied him; but his father observed the saying" (Gen. 37:11). The fact that Jacob "observed the saying" i.e. remembered it and bore it in mind, shows that he believed it to be a true dream and a genuine heavenly vision.
This incident furnishes a fourth point of similarity between Joseph and the Holy Prophet. Just as Jacob believed in the truth of Joseph’s dream, similarly, when Waraqah heard of the first revelation of the Holy Prophet, he accepted it as the true Word of God and even likened it to the revelation of Moses.
g
12:22, 102.
a
12:22, 102.
1511
Important Words:
یعقوب (Jacob) may, be said to have been derived from عقب. They say عقبه i.e. he struck his heel; he came after him as though at his heel. The Bible says, "And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob," (Gen. 25:26) as if "one who takes hold by the heel." The name is also explained in the Bible as "the supplanter" (Gen. 27:36). It is the prevalent critical opinion that Ya‘akob (Jacob) is really a shortened form of Ya‘akob-el, admitting several explanations such as "God follows" or "God rewards." Jacob was the son of Isaac and Rebekah and the grandson of Abraham and the traditional ancestor of the people of Israel (another name of Jacob) and known as the third Patriarch (Enc. Bib. & Jew. Enc.). See also 2:41.
Commentary:
The words, thy Lord shall choose thee, mean that God will deal with you (Joseph) according to your dream, and you will attain to the greatness which has been promised to you in the vision.
The expression, shall teach you the interpretation of things, is capable of two meanings: (a) what you have seen in the dream will come to pass (b) God will teach you how to interpret dreams.
By the word "favour" occurring in this verse is meant the boon of prophethood, which means that Joseph received the promise that God would bestow prophethood on him, and through him He would bestow distinction on Jacob’s family also. God would make them believe in Joseph and thus they would share with him the favours and blessings of God.
This verse also embodies a divergence from the Bible. According to the Quran, Jacob was pleased to hear of the dream of Joseph and held it as true. But the Bible says: "His father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?" (Gen. 37:10). Evidently there was no reason or occasion for Jacob to become angry with his son for having seen a dream in which he had no hand. No reasonable person, much less a Prophet of God, would act so unreasonably. Neither can it be said that Jacob thought Joseph was telling a lie and that really he had dreamt no dream, for the words which Jacob uttered when he heard of the dream i.e. "What is this dream that thou hast dreamed?" show that Jacob did believe that Joseph had really seen a dream. It is curious that the Bible contradicts itself in this very passage, for it says, "His brethren envied him; but his father observed the saying" (Gen. 37:11). The fact that Jacob "observed the saying" i.e. remembered it and bore it in mind, shows that he believed it to be a true dream and a genuine heavenly vision.
This incident furnishes a fourth point of similarity between Joseph and the Holy Prophet. Just as Jacob believed in the truth of Joseph’s dream, similarly, when Waraqah heard of the first revelation of the Holy Prophet, he accepted it as the true Word of God and even likened it to the revelation of Moses.
b
12:22, 102.
1361
The name is explained in the Bible as 'the supplanter' (Gen. 27: 36). It is the prevalent critical opinion that Ya‘qub (Jacob) is really a shortened form of Ya‘akobel admitting several meanings such as 'God follows' or 'God rewards.' Jacob was the son of Isaac and Rebekah and the grandson of Abraham and the traditional ancestor of the people of Israel and known as the Third Patriarch (Enc. Bib. & Jew. Enc.).
وَبَٰرَكْنَا عَلَيْهِ وَعَلَىٰٓ إِسْحَٰقَ ۚ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِۦ مُبِينٌ
57:27.
57:27.
The words, 'We bestowed blessings on him,' refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael, as Isaac has been mentioned separately by name.
57:27.
Commentary:
The words "We bestowed blessings on him," refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael as Isaac has been mentioned separately by name.
b
57:27.
b
57:27.
3342
Commentary:
The words "We bestowed blessings on him," refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael as Isaac has been mentioned separately by name.
b
57:27.
2500
The words, 'We bestowed blessings on him,' refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael, as Isaac has been mentioned separately by name.