لَّعَلِّىٓ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "لَّعَلِّىٓ".
وَقَالَ فِرْعَوْنُ يَٰٓأَيُّهَا ٱلْمَلَأُ مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِى فَأَوْقِدْ لِى يَٰهَٰمَٰنُ عَلَى ٱلطِّينِ فَٱجْعَل لِّى صَرْحًا لَّعَلِّىٓ أَطَّلِعُ إِلَىٰٓ إِلَٰهِ مُوسَىٰ وَإِنِّى لَأَظُنُّهُۥ مِنَ ٱلْكَٰذِبِينَ
اہل مصر کا عقیدہ تھا کہ آسمانی روحیں اونچے مقامات پر اُترتی ہیں۔ اس لئے وہ روحانی کسب کمال کے لئے اونچی عمارتیں بناتے تھے۔ اہرام مصر اسی عقیدہ کی یادگار ہیں۔
26:30.
40:37.
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and Prophethood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.
26:30.
40:37.
Commentary:
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman: "These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and prophethood." (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses. The verse may also imply a reference to an ancient belief of the Egyptians that heavenly spirits descended upon lofty places and therefore in order to achieve spiritual perfection they constructed high buildings.
c
26:30.
d
40:37.
1
اہل مصر کا عقیدہ تھا کہ آسمانی روحیں اونچے مقامات پر اُترتی ہیں۔ اس لئے وہ روحانی کسب کمال کے لئے اونچی عمارتیں بناتے تھے۔ اہرام مصر اسی عقیدہ کی یادگار ہیں۔
b
26:30.
c
40:37.
2903
Commentary:
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman: "These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and prophethood." (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses. The verse may also imply a reference to an ancient belief of the Egyptians that heavenly spirits descended upon lofty places and therefore in order to achieve spiritual perfection they constructed high buildings.
b
26:30.
c
40:37.
2217
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and Prophethood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.
يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ لَّعَلِّىٓ أَرْجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمْ يَعْلَمُونَ
Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself.
1550
Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself.
إِذْ رَءَا نَارًا فَقَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًى
27:8; 28:30.
لفظ ’’ایک آگ‘‘ سے معلوم ہوتا ہے کہ حضرت موسیٰ ؑ خود بھی اسے کشف سمجھتے تھے۔ کیونکہ اگر وہ عام آگ ہوتی تو وہ ’’ایک آگ‘‘ نہ کہتے‘ بلکہ آگ کہتے۔ اور حقیقت یہ ہے کہ ان کو ایک جلوہ نظر آیا تھا جو آگ کی شکل میں تھا۔ حضرت موسٰیؑ محسوس کرتے تھے کہ جو کچھ نظر آیا ہے وہ خداتعالیٰ کی ایک تجلی ہے۔ تبھی انہوں نے رشتہ داروں سے کہا کہ میں نے ایک آگ دیکھی ہے۔
چونکہ نظارہ آگ کی صورت میں تھا اس لئے اس کی نسبت سے سب لفظ استعارۃ ً بولے گئے ہیں یعنی اگر تو یہ تجلی شخصی ہے تو میں اپنے لئے ہدایت حاصل کروں گا اور اگر تجلی قومی ہے تو تمہارے لئے وہاں سے روشنی اور ہدایت اور تعلیم کا سامان لاؤں گا جس سے تم فائدہ اٹھاؤ گے۔
27:8; 28:30.
The verse refers to a vision of Moses, and visions are of two kinds: (a) The visions that concern only the Prophet who sees such a one. In such visions the Divine manifestation remains confined to the Prophet concerned. (b) The visions in which Divine manifestation extends also to the Prophet’s people. Moses meant to say that if the vision that he had seen was the manifestation of the latter class, then he would be given a new Shari‘ah for his people, but if it were of the former kind, he would receive some guidance for his own spiritual advancement.
27:8; 28:30.
Important Words:
آنست (I perceived) is derived from انس (anisa). They say انس به i.e. he became familiar with him. آنسه (anasa-hu) means, he perceived it; he saw him or it and looked at him or it; he heard it, namely a sound; he felt it; he was sensible of it; he knew it; he had certain knowledge of it; he was acquainted with آنست منه الرشد means, I knew him to be characterised by maturity of intelligence and rectitude of actions and good management of affairs (Lane & Aqrab).
قبس (brand). They say قبس منه ناراً he took fire from him. قبس النار means, he lighted or kindled the fire. قبس means fire, or live coal; a brand or a firebrand; a piece of fire which one takes upon the end of a stick (Lane & Aqrab).
Commentary:
Opinions differ as to what it was that Moses actually saw. In fact it was a vision that he had seen. The language of metaphor which has been used in this account of Moses also lends support to the view that he had only seen a vision and that he himself was conscious of the fact that he had seen no fire of wood or coal. If he had actually seen a material fire of wood, Moses would have used the words "I perceive the fire" and not the words "I perceive a fire", as he did.
Visions, however, are of two kinds: (a) those that concern only an individual. In such visions the Divine manifestation which is called ولایت (manifestation shown to God’s beloved other than the Prophets) in the spiritual terminology remains confined to the concerned individual. (b) Visions in which جلوهٔ نبوت (manifestation shown to the Prophets) is shown, the Divine manifestation extends also to the Prophet’s people.
By the words, "perhaps I may bring you a brand therefrom or find guidance at the fire", Moses meant to say that if it were جلوۂ نبوت that he had seen, then he would be given a new Shari‘ah for his people but if it were only جلوۂ ولایت he would receive some guidance for his own spiritual advancement.
It may be of interest to note that fire is of three kinds; (a) that which has light and also burns; (b) that which has no light but it burns; and (c) that which has light but does not burn. The fire which Moses had seen seemed to belong to the last category.
The word "tarry" implies that Moses wanted privacy for communion with God, therefore he asked his family to remain behind.
According to the Quran the incident to which reference has been made in this verse took place after Moses had completed his ten years of service with Shu‘aib in Midian and was actually on his way to Egypt with his wife and not as the Bible says that it occurred before he left for Egypt and was staying with Shu‘aib and that when one day he led the flock of Jethro, his father-in-law, to the back side of the desert and came to the mountain of God, even to Horeb, "the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush" (Exod. 3:1-3). Consideration of all the relevant facts of geography contradicts this Biblical account as the Lord appeared to Moses on mount Horeb which is in the desert of Sinai hundreds of miles away from Midian; and Moses after having had this experience could not possibly have gone back to Jethro, with the flock to apprise him of it the same evening as the Biblical account implies. Thus the Quranic account, is more in accordance with reason and facts of geography than the Biblical account. According to it the incident occurred after Moses had left Midian for good.
e
27:8; 28:30.
1
لفظ ’’ایک آگ‘‘ سے معلوم ہوتا ہے کہ حضرت موسیٰ ؑ خود بھی اسے کشف سمجھتے تھے۔ کیونکہ اگر وہ عام آگ ہوتی تو وہ ’’ایک آگ‘‘ نہ کہتے‘ بلکہ آگ کہتے۔ اور حقیقت یہ ہے کہ ان کو ایک جلوہ نظر آیا تھا جو آگ کی شکل میں تھا۔ حضرت موسٰیؑ محسوس کرتے تھے کہ جو کچھ نظر آیا ہے وہ خداتعالیٰ کی ایک تجلی ہے۔ تبھی انہوں نے رشتہ داروں سے کہا کہ میں نے ایک آگ دیکھی ہے۔
2
چونکہ نظارہ آگ کی صورت میں تھا اس لئے اس کی نسبت سے سب لفظ استعارۃ ً بولے گئے ہیں یعنی اگر تو یہ تجلی شخصی ہے تو میں اپنے لئے ہدایت حاصل کروں گا اور اگر تجلی قومی ہے تو تمہارے لئے وہاں سے روشنی اور ہدایت اور تعلیم کا سامان لاؤں گا جس سے تم فائدہ اٹھاؤ گے۔
a
27:8; 28:30.
2246A
Important Words:
آنست (I perceived) is derived from انس (anisa). They say انس به i.e. he became familiar with him. آنسه (anasa-hu) means, he perceived it; he saw him or it and looked at him or it; he heard it, namely a sound; he felt it; he was sensible of it; he knew it; he had certain knowledge of it; he was acquainted with آنست منه الرشد means, I knew him to be characterised by maturity of intelligence and rectitude of actions and good management of affairs (Lane & Aqrab).
قبس (brand). They say قبس منه ناراً he took fire from him. قبس النار means, he lighted or kindled the fire. قبس means fire, or live coal; a brand or a firebrand; a piece of fire which one takes upon the end of a stick (Lane & Aqrab).
Commentary:
Opinions differ as to what it was that Moses actually saw. In fact it was a vision that he had seen. The language of metaphor which has been used in this account of Moses also lends support to the view that he had only seen a vision and that he himself was conscious of the fact that he had seen no fire of wood or coal. If he had actually seen a material fire of wood, Moses would have used the words "I perceive the fire" and not the words "I perceive a fire", as he did.
Visions, however, are of two kinds: (a) those that concern only an individual. In such visions the Divine manifestation which is called ولایت (manifestation shown to God’s beloved other than the Prophets) in the spiritual terminology remains confined to the concerned individual. (b) Visions in which جلوهٔ نبوت (manifestation shown to the Prophets) is shown, the Divine manifestation extends also to the Prophet’s people.
By the words, "perhaps I may bring you a brand therefrom or find guidance at the fire", Moses meant to say that if it were جلوۂ نبوت that he had seen, then he would be given a new Shari‘ah for his people but if it were only جلوۂ ولایت he would receive some guidance for his own spiritual advancement.
It may be of interest to note that fire is of three kinds; (a) that which has light and also burns; (b) that which has no light but it burns; and (c) that which has light but does not burn. The fire which Moses had seen seemed to belong to the last category.
The word "tarry" implies that Moses wanted privacy for communion with God, therefore he asked his family to remain behind.
According to the Quran the incident to which reference has been made in this verse took place after Moses had completed his ten years of service with Shu‘aib in Midian and was actually on his way to Egypt with his wife and not as the Bible says that it occurred before he left for Egypt and was staying with Shu‘aib and that when one day he led the flock of Jethro, his father-in-law, to the back side of the desert and came to the mountain of God, even to Horeb, "the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush" (Exod. 3:1-3). Consideration of all the relevant facts of geography contradicts this Biblical account as the Lord appeared to Moses on mount Horeb which is in the desert of Sinai hundreds of miles away from Midian; and Moses after having had this experience could not possibly have gone back to Jethro, with the flock to apprise him of it the same evening as the Biblical account implies. Thus the Quranic account, is more in accordance with reason and facts of geography than the Biblical account. According to it the incident occurred after Moses had left Midian for good.
a
27:8; 28:30.
1813
The verse refers to a vision of Moses, and visions are of two kinds: (a) The visions that concern only the Prophet who sees such a one. In such visions the Divine manifestation remains confined to the Prophet concerned. (b) The visions in which Divine manifestation extends also to the Prophet’s people. Moses meant to say that if the vision that he had seen was the manifestation of the latter class, then he would be given a new Shari‘ah for his people, but if it were of the former kind, he would receive some guidance for his own spiritual advancement.
وَقَالَ فِرْعَوْنُ يَٰهَٰمَٰنُ ٱبْنِ لِى صَرْحًا لَّعَلِّىٓ أَبْلُغُ ٱلْأَسْبَٰبَ
28:39.
28:39.
28:39.
Commentary:
Puffed up with power, wealth and great material resources, Pharaoh insolently mocked and jeered at Moses because he said that he had been sent by the Lord of the heavens and the earth. Pharaoh wanted, as it were, to go up to heaven to have a peep, as he mockingly said, at Moses’ God, but God made him see a manifestation of His power in the depths of the sea.
a
28:39.
b
28:39.
3522
Commentary:
Puffed up with power, wealth and great material resources, Pharaoh insolently mocked and jeered at Moses because he said that he had been sent by the Lord of the heavens and the earth. Pharaoh wanted, as it were, to go up to heaven to have a peep, as he mockingly said, at Moses’ God, but God made him see a manifestation of His power in the depths of the sea.
a
28:39.
۞ فَلَمَّا قَضَىٰ مُوسَى ٱلْأَجَلَ وَسَارَ بِأَهْلِهِۦٓ ءَانَسَ مِن جَانِبِ ٱلطُّورِ نَارًا قَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ ٱلنَّارِ لَعَلَّكُمْ تَصْطَلُونَ
20:11; 27:8.
دیکھئے نوٹ سورۂ نمل آیت۸۔
20:11; 27:8.
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.
20:11; 27:8.
Important Words:
جذوة (burning brand) is derived from جذا. They say جذا علی الشیء i.e. he stood firmly upon a thing. جذوة means, a brand or firebrand; a thick piece of firewood not flaming; a piece of fire; a live coal. They say فلان جذوة شر i.e. such a one is a kindler or a piece of mischief (Lane & Aqrab).
Commentary:
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with communion with God.
a
20:11; 27:8.
2
دیکھئے نوٹ سورۂ نمل آیت۸۔
a
20:11; 27:8.
2895
Important Words:
جذوة (burning brand) is derived from جذا. They say جذا علی الشیء i.e. he stood firmly upon a thing. جذوة means, a brand or firebrand; a thick piece of firewood not flaming; a piece of fire; a live coal. They say فلان جذوة شر i.e. such a one is a kindler or a piece of mischief (Lane & Aqrab).
Commentary:
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with communion with God.
a
20:11; 27:8.
2212
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.