أَعُوذُ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "أَعُوذُ".
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦٓ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا۟ بَقَرَةً ۖ قَالُوٓا۟ أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِٱللَّهِ أَنْ أَكُونَ مِنَ ٱلْجَٰهِلِينَ
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
4
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
74
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
قَالَ رَبِّ إِنِّىٓ أَعُوذُ بِكَ أَنْ أَسْـَٔلَكَ مَا لَيْسَ لِى بِهِۦ عِلْمٌ ۖ وَإِلَّا تَغْفِرْ لِى وَتَرْحَمْنِىٓ أَكُن مِّنَ ٱلْخَٰسِرِينَ
7:24.
Noah had committed no sin by saying that his son was included in his family. It was only an error of judgment which is human, yet he offered Istighfar which shows that the offering of Istighfar is not necessarily a proof of one’s sinfulness. It may also be offered for protection against the evil consequences of human weaknesses or those of errors of judgment.
7:24.
Commentary:
This verse shows the exalted spiritual position to which the Prophets of God attain. When Noah heard the Divineremonstration, he not only withdrew his words, but solicited God’s help against repeating such a mistake. In contrast to this, how pitiable is the condition of those who, though enjoying no spiritual status, yet boast and brag and make big claims and do not profit by the example of God’s chosen servants.
The words, unless Thou forgive me, throw interesting light on the significance of the term استغفار (asking for forgiveness) when used about a Prophet of God. The verse mentions the استغفار of Noah. Now as the preceding verses clearly show Noah had committed no sin against the Law but only an error of judgement, which is human, yet in spite of this he is here reported to have offered استغفار. This proves that the offering of استغفار is not the proof of one’s sinfulness in all cases. It may be offered for protection against the consequences of human weaknesses or against errors of judgement.
a
7:24.
614
努哈说他把他的儿子包括在他的家属之中, 他并没有犯什么罪过。这不过是人类判断上的一个错误, 但他仍主动祈求宽恕, 这说明, 祈求宽恕不一定证明谁犯了罪恶的行为。人也可以祈求保护, 免受由于人的弱点或判断上的错误所造成的不良后果。
a
7:24.
1428
Commentary:
This verse shows the exalted spiritual position to which the Prophets of God attain. When Noah heard the Divineremonstration, he not only withdrew his words, but solicited God’s help against repeating such a mistake. In contrast to this, how pitiable is the condition of those who, though enjoying no spiritual status, yet boast and brag and make big claims and do not profit by the example of God’s chosen servants.
The words, unless Thou forgive me, throw interesting light on the significance of the term استغفار (asking for forgiveness) when used about a Prophet of God. The verse mentions the استغفار of Noah. Now as the preceding verses clearly show Noah had committed no sin against the Law but only an error of judgement, which is human, yet in spite of this he is here reported to have offered استغفار. This proves that the offering of استغفار is not the proof of one’s sinfulness in all cases. It may be offered for protection against the consequences of human weaknesses or against errors of judgement.
a
7:24.
1320
Noah had committed no sin by saying that his son was included in his family. It was only an error of judgment which is human, yet he offered Istighfar which shows that the offering of Istighfar is not necessarily a proof of one’s sinfulness. It may also be offered for protection against the evil consequences of human weaknesses or those of errors of judgment.
قَالَتْ إِنِّىٓ أَعُوذُ بِٱلرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّا
As is apparent from the previous verse it was a mere vision which Mary had seen; and it generally happens that when a person sees a thing in a vision which he does not like in his waking state, he does not like it either when he sees it in a vision. When Mary saw the angel standing before her in the form of a man she, being a virtuous young woman, was naturally frightened and perplexed as she would have been frightened and perplexed if she had seen him near her in her state of wakefulness, and it is, therefore, quite natural that she sought Divine protection from him.
Commentary:
It is worthy of note here that the Divine attribute الرحمن (Gracious), has been repeatedly used in this Surah. This Surah deals with all the basic dogmas of Christianity and it is this attribute of God which cuts at the root of these false doctrines and demolishes them. If God is Gracious, then He can forgive the sins of His servants and if He can forgive their sins, then there is no need for anybody to give his blood in order to save mankind. As is apparent from the previous verse it was a mere vision that Mary had seen, and it generally happens that when a person sees a thing in a vision which he does not like in his waking state, he does not like it when he sees it in a vision. When Mary saw the angel standing before her in the form of a man she, being a virtuous young woman, was naturally frightened and perplexed as she would have been frightened and perplexed if she had seen him in her state of wakefulness and it is therefore quite natural that she sought Divine protection from him.
2163
Commentary:
It is worthy of note here that the Divine attribute الرحمن (Gracious), has been repeatedly used in this Surah. This Surah deals with all the basic dogmas of Christianity and it is this attribute of God which cuts at the root of these false doctrines and demolishes them. If God is Gracious, then He can forgive the sins of His servants and if He can forgive their sins, then there is no need for anybody to give his blood in order to save mankind. As is apparent from the previous verse it was a mere vision that Mary had seen, and it generally happens that when a person sees a thing in a vision which he does not like in his waking state, he does not like it when he sees it in a vision. When Mary saw the angel standing before her in the form of a man she, being a virtuous young woman, was naturally frightened and perplexed as she would have been frightened and perplexed if she had seen him in her state of wakefulness and it is therefore quite natural that she sought Divine protection from him.
1750
As is apparent from the previous verse it was a mere vision which Mary had seen; and it generally happens that when a person sees a thing in a vision which he does not like in his waking state, he does not like it either when he sees it in a vision. When Mary saw the angel standing before her in the form of a man she, being a virtuous young woman, was naturally frightened and perplexed as she would have been frightened and perplexed if she had seen him near her in her state of wakefulness, and it is, therefore, quite natural that she sought Divine protection from him.
وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ
The words, "evil ones" refer to the leading men among the Holy Prophet’s enemies, and the word, "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite people against him.
Important Words:
ھمزات (incitements) is the plural of ھمزة which is derived from ھمز. They say ھمزہ i.e. he pressed it; squeezed it; pinched it; he impelled or repelled him or it; he beat him; he goaded him or urged him; he broke it; he suggested evil to his mind; he incited him.ھمز or ھمزة means, madness or insanity; the evil suggestion of evil persons which they inspire into the minds of men; inciting (Lane & Aqrab).
Commentary:
In the expression "from the incitements of the evil ones," the words "evil ones" refer to the leading men among the Holy Prophet’s enemies, and "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite the people against him. The context bears out this meaning of the words 'evil ones.' The Holy Prophet had enjoyed full protection of God and therefore was completely immune to the influence and evil suggestions of Satan, hence the question of his being subject to the incitements of the evil ones does not arise. The Prophet’s شیطان (Evil Spirit) had lost all power to do mischief to him (Muslim, Kitab Sifatil-Munafiqin). The Prophet had found complete refuge in his Lord.
2577
Important Words:
ھمزات (incitements) is the plural of ھمزة which is derived from ھمز. They say ھمزہ i.e. he pressed it; squeezed it; pinched it; he impelled or repelled him or it; he beat him; he goaded him or urged him; he broke it; he suggested evil to his mind; he incited him.ھمز or ھمزة means, madness or insanity; the evil suggestion of evil persons which they inspire into the minds of men; inciting (Lane & Aqrab).
Commentary:
In the expression "from the incitements of the evil ones," the words "evil ones" refer to the leading men among the Holy Prophet’s enemies, and "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite the people against him. The context bears out this meaning of the words 'evil ones.' The Holy Prophet had enjoyed full protection of God and therefore was completely immune to the influence and evil suggestions of Satan, hence the question of his being subject to the incitements of the evil ones does not arise. The Prophet’s شیطان (Evil Spirit) had lost all power to do mischief to him (Muslim, Kitab Sifatil-Munafiqin). The Prophet had found complete refuge in his Lord.
2016
The words, "evil ones" refer to the leading men among the Holy Prophet’s enemies, and the word, "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite people against him.
قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ
6:97.
Falaq meaning dawn; Hell; whole creation (Lane), a Muslim is enjoined to pray that (1) when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian; (2) that God might protect him from the hidden and manifest evil of all that He has created, including the evil influences of heredity, bad environment, defective education, etc. and (3) that God should save him from the torments of hell in this life and in the Hereafter.
6:96.
Important Words:
الفلق (dawn) is subs. noun from فلق. They say فلق الصبح i.e. He (God) made the dawn to break. ‘Ali, the Holy Prophet’s Fourth Successor used generally to swear by the words والذی فلق الحبة و برأ النسمة i.e. By Him Who clove the grain, making it to germinate and Who created man or the soul. فلق among other things means, the daybreak or dawn; the whole creation; Hell; the plain appearance of the truth after it had been dubious; a low or depressed place of the earth between two hills; an elevated ground (Lane & Aqrab).
Commentary:
A believer is enjoined to invoke the protection of God, the Lord of فلق. In view of different meanings of the word, he is told to pray:
(1) That when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian.
(2) That God might protect him from the hidden and manifest evil of all that He has created, including the evils of heredity, bad environment, defective education or other corrupting influences.
(3) That God should save him from the torments of Hell in this life and in the Hereafter.
(4) That God should enable him to avoid extremes and to adopt the middle course in all things which is the safest course, since the idea implied in ربوبیة is development by degrees and in stages. See also v. 6 below.
b
6:97.
1824
فَلَق (Falaq) 的意思是: 黎明、火狱、天地万物 (Lane)。因此一个穆斯林应该礼拜: (1) 当笼罩伊斯兰教的黑夜过去而光明未来的黎明来临时; 太阳会继续照耀到正午: (2) 安拉可以庇佑他免遭他所创造的一切邪恶, 不论是显是隐的, 其中包括遗传、恶劣环境、偏差教育等所产生的邪恶影响; (3) 安拉拯救他免于遭受今生和后世的火狱的种种痛苦。
b
6:96.
4871
Important Words:
الفلق (dawn) is subs. noun from فلق. They say فلق الصبح i.e. He (God) made the dawn to break. ‘Ali, the Holy Prophet’s Fourth Successor used generally to swear by the words والذی فلق الحبة و برأ النسمة i.e. By Him Who clove the grain, making it to germinate and Who created man or the soul. فلق among other things means, the daybreak or dawn; the whole creation; Hell; the plain appearance of the truth after it had been dubious; a low or depressed place of the earth between two hills; an elevated ground (Lane & Aqrab).
Commentary:
A believer is enjoined to invoke the protection of God, the Lord of فلق. In view of different meanings of the word, he is told to pray:
(1) That when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian.
(2) That God might protect him from the hidden and manifest evil of all that He has created, including the evils of heredity, bad environment, defective education or other corrupting influences.
(3) That God should save him from the torments of Hell in this life and in the Hereafter.
(4) That God should enable him to avoid extremes and to adopt the middle course in all things which is the safest course, since the idea implied in ربوبیة is development by degrees and in stages. See also v. 6 below.
b
6:97.
3470
Falaq meaning dawn; Hell; whole creation (Lane), a Muslim is enjoined to pray that (1) when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian; (2) that God might protect him from the hidden and manifest evil of all that He has created, including the evil influences of heredity, bad environment, defective education, etc. and (3) that God should save him from the torments of hell in this life and in the Hereafter.
قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ
Commentary:
In the present Surah three Divine attributes, viz. رب الناس (Lord of mankind), ملک الناس (King of mankind), اله الناس (God of mankind), have been invoked as against one attribute, viz. رب الفلق (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above-mentioned attributes. Whereas one Divine attribute, viz. رب الفلق (Lord of the dawn) has been invoked against four kinds of mischief in the previous Surah, in the Surah under comment three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because promptings or insinuations of Satan cover all conceivable evils.
Mention of three Divine attributes in the Surah implies that all sin proceeds from three causes, viz. when a person looks upon other men as his رب (Lord) or ملک (King), or اله (God), that is to say, he regards them as the main prop or support of his life or slavishly surrenders to their undue authority or makes them the object of his love and adoration. A believer is enjoined here to look up to God alone as the real support of his life, and to render to Him alone true and un-conditional obedience and to make Him alone the real object of his love and adoration. Or, the believer may have been enjoined in these verses constantly to seek protection against the ravages of exploiting capitalists, tyrannical rulers and from the crafty priestly class who, taking undue advantage of the unwary and simple-minded folk exploit them mercilessly. The reference seems particularly to be to the conditions obtaining during the latter days.
4875
Commentary:
In the present Surah three Divine attributes, viz. رب الناس (Lord of mankind), ملک الناس (King of mankind), اله الناس (God of mankind), have been invoked as against one attribute, viz. رب الفلق (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above-mentioned attributes. Whereas one Divine attribute, viz. رب الفلق (Lord of the dawn) has been invoked against four kinds of mischief in the previous Surah, in the Surah under comment three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because promptings or insinuations of Satan cover all conceivable evils.
Mention of three Divine attributes in the Surah implies that all sin proceeds from three causes, viz. when a person looks upon other men as his رب (Lord) or ملک (King), or اله (God), that is to say, he regards them as the main prop or support of his life or slavishly surrenders to their undue authority or makes them the object of his love and adoration. A believer is enjoined here to look up to God alone as the real support of his life, and to render to Him alone true and un-conditional obedience and to make Him alone the real object of his love and adoration. Or, the believer may have been enjoined in these verses constantly to seek protection against the ravages of exploiting capitalists, tyrannical rulers and from the crafty priestly class who, taking undue advantage of the unwary and simple-minded folk exploit them mercilessly. The reference seems particularly to be to the conditions obtaining during the latter days.