ٱسْتَكْبَرُوا۟
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "ٱسْتَكْبَرُوا۟".
قَالَ ٱلْمَلَأُ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ مِن قَوْمِهِۦ لِلَّذِينَ ٱسْتُضْعِفُوا۟ لِمَنْ ءَامَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَٰلِحًا مُّرْسَلٌ مِّن رَّبِّهِۦ ۚ قَالُوٓا۟ إِنَّا بِمَآ أُرْسِلَ بِهِۦ مُؤْمِنُونَ
Mala’a-hu means, he filled it. Mala’ul-Qaum means, the leaders of the people; its wealthy members (Aqrab). They are so called because with their presence in an assembly it seems to be full.
Important Words:
الملاء (chief men). See 2:247.
Commentary:
When the so-called leaders of his tribe found, to their mortification, that Salih stood firm as a rock in his convictions and no amount of persuasion could make him swerve from his purpose, they began to harass his followers, but these too they found bold and firm.
974
Important Words:
الملاء (chief men). See 2:247.
Commentary:
When the so-called leaders of his tribe found, to their mortification, that Salih stood firm as a rock in his convictions and no amount of persuasion could make him swerve from his purpose, they began to harass his followers, but these too they found bold and firm.
1003
Mala’a-hu means, he filled it. Mala’ul-Qaum means, the leaders of the people; its wealthy members (Aqrab). They are so called because with their presence in an assembly it seems to be full.
۞ قَالَ ٱلْمَلَأُ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ مِن قَوْمِهِۦ لَنُخْرِجَنَّكَ يَٰشُعَيْبُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَكَ مِن قَرْيَتِنَآ أَوْ لَتَعُودُنَّ فِى مِلَّتِنَا ۚ قَالَ أَوَلَوْ كُنَّا كَٰرِهِينَ
14:14.
ہمیشہ کسی ملک کی ظالم اکثریت اپنے غرور میں اقلیت کو ایسی ہی دھمکیاں دیا کرتی ہے۔ حالانکہ جانتی ہے کہ ہم نے نکالا تو ان کے لئے اور کوئی رہنے کی جگہ نہیں۔ غیر ملک ان کو داخل نہ ہونے دیں گے۔
14:14.
The words show that throughout the ages the good and intelligent men have believed that force should not be used in matters concerning conscience.
14:14.
Commentary:
Disbelievers, complacently conscious of their power and wealth, listen to no request however reasonable, and in the words of the opponents of Shu‘aib always say: "There is no need for anyone to judge between us. We ourselves can judge and our verdict is that, only he who follows our religion will be allowed to live with us." On the other hand, the followers of every Prophet, like the followers of Shu‘aib, have always made a pathetic, though unavailing, appeal to their persecutors in the words: "Will you compel us to adopt your religion, even if it offends our reason and goes against our conscience?" The concluding words of the verse also show that throughout history good and intelligent men have always believed that force should not be used in matters relating to conscience.
a
14:14.
1
ہمیشہ کسی ملک کی ظالم اکثریت اپنے غرور میں اقلیت کو ایسی ہی دھمکیاں دیا کرتی ہے۔ حالانکہ جانتی ہے کہ ہم نے نکالا تو ان کے لئے اور کوئی رہنے کی جگہ نہیں۔ غیر ملک ان کو داخل نہ ہونے دیں گے۔
a
14:14.
987
Commentary:
Disbelievers, complacently conscious of their power and wealth, listen to no request however reasonable, and in the words of the opponents of Shu‘aib always say: "There is no need for anyone to judge between us. We ourselves can judge and our verdict is that, only he who follows our religion will be allowed to live with us." On the other hand, the followers of every Prophet, like the followers of Shu‘aib, have always made a pathetic, though unavailing, appeal to their persecutors in the words: "Will you compel us to adopt your religion, even if it offends our reason and goes against our conscience?" The concluding words of the verse also show that throughout history good and intelligent men have always believed that force should not be used in matters relating to conscience.
c
14:14.
1013
The words show that throughout the ages the good and intelligent men have believed that force should not be used in matters concerning conscience.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَن نُّؤْمِنَ بِهَٰذَا ٱلْقُرْءَانِ وَلَا بِٱلَّذِى بَيْنَ يَدَيْهِ ۗ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ ٱلْقَوْلَ يَقُولُ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ لَوْلَآ أَنتُمْ لَكُنَّا مُؤْمِنِينَ
7:39; 14:22; 28:64; 33:68; 40:48.
7:39; 14:22; 28:64; 33:68; 40:48.
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
7:39; 14:22; 28:64; 33:68; 40:48.
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
d
7:39; 14:22; 28:64; 33:68; 40:48.
b
7:39; 14:22; 28:64; 33:68; 40:48.
3156
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
c
7:39; 14:22; 28:64; 33:68; 40:48.
2397
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
قَالَ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ لِلَّذِينَ ٱسْتُضْعِفُوٓا۟ أَنَحْنُ صَدَدْنَٰكُمْ عَنِ ٱلْهُدَىٰ بَعْدَ إِذْ جَآءَكُم ۖ بَلْ كُنتُم مُّجْرِمِينَ
14:22; 28:64; 40:48.
14:22; 28:64; 40:48.
7:40; 14:22; 28:64; 40:49.
e
14:22; 28:64; 40:48.
c
7:40; 14:22; 28:64; 40:49.
d
14:22; 28:64; 40:48.
وَقَالَ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ بَلْ مَكْرُ ٱلَّيْلِ وَٱلنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِٱللَّهِ وَنَجْعَلَ لَهُۥٓ أَندَادًا ۚ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ وَجَعَلْنَا ٱلْأَغْلَٰلَ فِىٓ أَعْنَاقِ ٱلَّذِينَ كَفَرُوا۟ ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
14:22; 40:48.
10:55.
Asarra-hu means, he concealed it; he manifested it (Lane).
A‘naq also means, chiefs of men or great ones (Lane).
14:22; 40:48.
10:55.
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
1051
اَعْنَاق (A‘naq, 颈子) 也意味着, 人的首领或大人物 (Lane)。
2
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
a
14:22; 40:48.
b
10:55.
3157
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
2398
Asarra-hu means, he concealed it; he manifested it (Lane).
2398A
A‘naq also means, chiefs of men or great ones (Lane).
۞ وَقَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا لَوْلَآ أُنزِلَ عَلَيْنَا ٱلْمَلَٰٓئِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ ٱسْتَكْبَرُوا۟ فِىٓ أَنفُسِهِمْ وَعَتَوْ عُتُوًّا كَبِيرًا
10:8, 12.
10:8, 12.
Commentary:
The disbelievers in their conceit and arrogance seem to be satisfied with nothing less than that angels should descend upon them or God Himself should speak to them to bear witness to the truth of the Prophet.
b
10:8, 12.
b
10:8, 12.
2658
Commentary:
The disbelievers in their conceit and arrogance seem to be satisfied with nothing less than that angels should descend upon them or God Himself should speak to them to bear witness to the truth of the Prophet.
b
10:8, 12.
2071A
See {252}.
فَإِنِ ٱسْتَكْبَرُوا۟ فَٱلَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُۥ بِٱلَّيْلِ وَٱلنَّهَارِ وَهُمْ لَا يَسْـَٔمُونَ ۩
7:207; 21:20.
Important Words:
یسئمون (are wearied) is derived from سئم which means, he turned away with disgust from it; he was disgusted with it or loathed it or became weary of it. سأمة which is infinitive-noun is synonymous with ملال (weariness) and also exceeds it (Lane & Aqrab).
a
7:207; 21:20.
3588
Important Words:
یسئمون (are wearied) is derived from سئم which means, he turned away with disgust from it; he was disgusted with it or loathed it or became weary of it. سأمة which is infinitive-noun is synonymous with ملال (weariness) and also exceeds it (Lane & Aqrab).