ٱلْخَٰسِرُونَ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "ٱلْخَٰسِرُونَ".
ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
2:101; 4:156; 5:14; 13:26.
2:101; 4:156; 5:14; 13:26.
2:101; 4:156; 5:14; 13:26.
Important Words:
میثاق (having established it) is derived from وثق which means, it became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly (Aqrab).
الخاسرون (losers) which is the plural of خاسر is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished. Thus خاسر means one who loses or suffers a loss, or one who goes astray (Lane). See also 6:13.
Commentary:
This verse gives some characteristics of فاسقین (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.
Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses:
(a) And when thy Lord brings forth from Adam’s children—out of their loins—their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord?' they say, 'Yea, we do bear witness.' This He does lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7:173).
(b) And remember the time when Allah took a covenant from the people through the Prophets, saying: 'Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him.' And He said: 'Do you agree, and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree'; He said, 'Then bear witness and I am with you among the witnesses' (3:82).
Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.
Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.
d
2:101; 4:156; 5:14; 13:26.
a
2:101; 4:156; 5:14; 13:26.
34
Important Words:
میثاق (having established it) is derived from وثق which means, it became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly (Aqrab).
الخاسرون (losers) which is the plural of خاسر is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished. Thus خاسر means one who loses or suffers a loss, or one who goes astray (Lane). See also 6:13.
Commentary:
This verse gives some characteristics of فاسقین (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.
Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses:
(a) And when thy Lord brings forth from Adam’s children—out of their loins—their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord?' they say, 'Yea, we do bear witness.' This He does lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7:173).
(b) And remember the time when Allah took a covenant from the people through the Prophets, saying: 'Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him.' And He said: 'Do you agree, and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree'; He said, 'Then bear witness and I am with you among the witnesses' (3:82).
Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.
Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.
d
2:101; 4:156; 5:14; 13:26.
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَتْلُونَهُۥ حَقَّ تِلَاوَتِهِۦٓ أُو۟لَٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۗ وَمَن يَكْفُرْ بِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
3:114.
اَلَّذِیْنَ اٰتَیْنَاھُمُ الْکِتٰبَ میں اَلْکِتَابَ سے مراد قرآن کریم ہے اور اس آیت میں اللہ تعالیٰ نے یہود کو ملزم قرار دیا ہے کہ تم نے تو تورات کو پسِ پشت پھینک رکھا تھا۔ مگر اب یہ لوگ جن کو ہم نے قرآن کریم دیا ہے اس پر پوری طرح عمل کرتے ہیں اور اس پر ان کا رسمی ایمان نہیں۔ بلکہ پختہ ایمان ہے۔ (تفصیل کے لئے دیکھیں تفسیر کبیر جلد دوم صفحہ ۱۴۹)۔
3:114.
The words refer to Muslims and not to Jews and Christians, because it is the Muslims who are the true and sincere followers of the Qur’an and not the Jews or the Christians who refused to believe in it and rejected it as a piece of fabrication (Qatadah). This meaning of Yatluna is supported by Ibn-e- ‘Abbas, ‘Abdullah bin Mas‘ud, ‘Ata, and ‘Ikrimah.
3:114.
Commentary:
The words, they to whom We have given the Book, clearly refer here to Muslims and not to Jews and Christians, because it is the Muslims that were the true and sincere followers of the Quran and not Jews and Christians who refused to believe in the Quran and rejected it as a piece of fabrication. Jews and Christians have been referred to in the concluding portion of the verse where, owing to their rejection of the Quran, they are spoken of as the losers. The verse provides very high and well-merited praise for the Companions of the Holy Prophet who have been described as true followers of God’s guidance.
f
3:114.
1
اَلَّذِیْنَ اٰتَیْنَاھُمُ الْکِتٰبَ میں اَلْکِتَابَ سے مراد قرآن کریم ہے اور اس آیت میں اللہ تعالیٰ نے یہود کو ملزم قرار دیا ہے کہ تم نے تو تورات کو پسِ پشت پھینک رکھا تھا۔ مگر اب یہ لوگ جن کو ہم نے قرآن کریم دیا ہے اس پر پوری طرح عمل کرتے ہیں اور اس پر ان کا رسمی ایمان نہیں۔ بلکہ پختہ ایمان ہے۔ (تفصیل کے لئے دیکھیں تفسیر کبیر جلد دوم صفحہ ۱۴۹)۔
a
3:114.
128
Commentary:
The words, they to whom We have given the Book, clearly refer here to Muslims and not to Jews and Christians, because it is the Muslims that were the true and sincere followers of the Quran and not Jews and Christians who refused to believe in the Quran and rejected it as a piece of fabrication. Jews and Christians have been referred to in the concluding portion of the verse where, owing to their rejection of the Quran, they are spoken of as the losers. The verse provides very high and well-merited praise for the Companions of the Holy Prophet who have been described as true followers of God’s guidance.
b
3:114.
142
The words refer to Muslims and not to Jews and Christians, because it is the Muslims who are the true and sincere followers of the Qur’an and not the Jews or the Christians who refused to believe in it and rejected it as a piece of fabrication (Qatadah). This meaning of Yatluna is supported by Ibn-e- ‘Abbas, ‘Abdullah bin Mas‘ud, ‘Ata, and ‘Ikrimah.
قُلْ كَفَىٰ بِٱللَّهِ بَيْنِى وَبَيْنَكُمْ شَهِيدًا ۖ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱلَّذِينَ ءَامَنُوا۟ بِٱلْبَٰطِلِ وَكَفَرُوا۟ بِٱللَّهِ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
a
4:167; 6:20; 13:44; 48:29.
2977
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
أَفَأَمِنُوا۟ مَكْرَ ٱللَّهِ ۚ فَلَا يَأْمَنُ مَكْرَ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْخَٰسِرُونَ
Commentary:
As stated under 7:98 above, the Quran mentioned the fate of peoples that had opposed the Prophets of God in times gone by in order to warn opponents of the Holy Prophet that they also could not expect to escape a similar fate if they persisted in their opposition. The Prophets who have been mentioned in the preceding verses lived either in Arabia itself or in the neighbouring countries and stories of the fate that befell their opponents were still current among the contemporaries of the Holy Prophet.
The home of the ‘Adites was in Yemen, but their conquests extended over the whole of Arabia. Arab tradition represents them as conquerors of the whole world—of Persia, India and China, but history furnishes no proof of this claim.
The territory of the tribe of Thamud lay between Medina and Syria. The Holy Prophet passed through the ruins of their dwelling places during his expedition to Tabuk. The tribe of Thamud were worshippers of idols, among them being the Lat and the ‘Uzza.
The Midianites also lived in the north of Arabia near the coast of the Red Sea. The history of all these peoples was current among the Arabs who were well-informed of their power, designs and machinations as well as of their subsequent destruction as a result of the opposition offered by them to their Prophets. The reference in the verse to the people that perish is, therefore, straight and pointed.
996
Commentary:
As stated under 7:98 above, the Quran mentioned the fate of peoples that had opposed the Prophets of God in times gone by in order to warn opponents of the Holy Prophet that they also could not expect to escape a similar fate if they persisted in their opposition. The Prophets who have been mentioned in the preceding verses lived either in Arabia itself or in the neighbouring countries and stories of the fate that befell their opponents were still current among the contemporaries of the Holy Prophet.
The home of the ‘Adites was in Yemen, but their conquests extended over the whole of Arabia. Arab tradition represents them as conquerors of the whole world—of Persia, India and China, but history furnishes no proof of this claim.
The territory of the tribe of Thamud lay between Medina and Syria. The Holy Prophet passed through the ruins of their dwelling places during his expedition to Tabuk. The tribe of Thamud were worshippers of idols, among them being the Lat and the ‘Uzza.
The Midianites also lived in the north of Arabia near the coast of the Red Sea. The history of all these peoples was current among the Arabs who were well-informed of their power, designs and machinations as well as of their subsequent destruction as a result of the opposition offered by them to their Prophets. The reference in the verse to the people that perish is, therefore, straight and pointed.
لِيَمِيزَ ٱللَّهُ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ وَيَجْعَلَ ٱلْخَبِيثَ بَعْضَهُۥ عَلَىٰ بَعْضٍ فَيَرْكُمَهُۥ جَمِيعًا فَيَجْعَلَهُۥ فِى جَهَنَّمَ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
3:180.
3:180.
3:180.
Commentary:
The words, separate the bad from the good, refer to the first part of the previous verse, giving the reason for the defeat and failure of the disbelievers. God would cause their war against Islam to end in their defeat so that He might distinguish the righteous from the unrighteous. Similarly, the latter part of this verse, viz. put the bad, one upon another, and heap them up all together, and then cast them into Hell, corresponds to the latter part of the previous verse, viz. that the disbelievers shall be gathered into Hell. The words, heap them up all together, imply that as the disbelievers made a common cause against Islam, they would, as it were, all be heaped up into a bundle and then thrown into the fire of Hell as one huge piece of fuel.
b
3:180.
b
3:180.
1126
Commentary:
The words, separate the bad from the good, refer to the first part of the previous verse, giving the reason for the defeat and failure of the disbelievers. God would cause their war against Islam to end in their defeat so that He might distinguish the righteous from the unrighteous. Similarly, the latter part of this verse, viz. put the bad, one upon another, and heap them up all together, and then cast them into Hell, corresponds to the latter part of the previous verse, viz. that the disbelievers shall be gathered into Hell. The words, heap them up all together, imply that as the disbelievers made a common cause against Islam, they would, as it were, all be heaped up into a bundle and then thrown into the fire of Hell as one huge piece of fuel.
b
3:180.
مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِى ۖ وَمَن يُضْلِلْ فَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
17:98; 18:18.
17:98; 18:18.
c
17:98; 18:18.
a
17:98; 18:18.
1065
Commentary:
See 2:27.
b
17:98; 18:18.
كَٱلَّذِينَ مِن قَبْلِكُمْ كَانُوٓا۟ أَشَدَّ مِنكُمْ قُوَّةً وَأَكْثَرَ أَمْوَٰلًا وَأَوْلَٰدًا فَٱسْتَمْتَعُوا۟ بِخَلَٰقِهِمْ فَٱسْتَمْتَعْتُم بِخَلَٰقِكُمْ كَمَا ٱسْتَمْتَعَ ٱلَّذِينَ مِن قَبْلِكُم بِخَلَٰقِهِمْ وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟ ۚ أُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
15:106.
15:106.
18:106.
Important Words:
The word الذی in the clauseکالذی خاضوا (as they indulged in idle talk) has been variously explained. Either (1) it is in the sense of منor ما . being used as a plural and giving the sense of الذین; or (2) it has the wordخوض understood before it, the full clause being کخوض الذی خاضوہ i.e. like the idle talk in which they indulged; or (3) it has the word فوج or some similar word understood before it, the full clause in this case being کالفوج الذی خاضوا i.e. like the party which indulged in idle talk, etc. (Kashshaf & Shaukani).
Commentary:
The reference in the pronoun "you" in the words, before you, may be either to the hypocrites in general or to ‘Abdullah bin Ubayy (the leader of the hypocrites) and his close associates in particular. The words, those before you, are explained in the following verse.
a
15:106.
b
18:106.
1223
Important Words:
The word الذی in the clauseکالذی خاضوا (as they indulged in idle talk) has been variously explained. Either (1) it is in the sense of منor ما . being used as a plural and giving the sense of الذین; or (2) it has the wordخوض understood before it, the full clause being کخوض الذی خاضوہ i.e. like the idle talk in which they indulged; or (3) it has the word فوج or some similar word understood before it, the full clause in this case being کالفوج الذی خاضوا i.e. like the party which indulged in idle talk, etc. (Kashshaf & Shaukani).
Commentary:
The reference in the pronoun "you" in the words, before you, may be either to the hypocrites in general or to ‘Abdullah bin Ubayy (the leader of the hypocrites) and his close associates in particular. The words, those before you, are explained in the following verse.
b
15:106.
لَا جَرَمَ أَنَّهُمْ فِى ٱلْءَاخِرَةِ هُمُ ٱلْخَٰسِرُونَ
11:23.
11:23.
11:23.
Commentary:
Such people who reject the word of God only for the sake of the paltry gains of this world and not on account of honest doubts and misgivings are guilty of a serious crime. They will be humiliated and disgraced in this life and will suffer a severe punishment in the life to come.
d
11:23.
a
11:23.
1910
Commentary:
Such people who reject the word of God only for the sake of the paltry gains of this world and not on account of honest doubts and misgivings are guilty of a serious crime. They will be humiliated and disgraced in this life and will suffer a severe punishment in the life to come.
b
11:23.
لَّهُۥ مَقَالِيدُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
42:13.
42:13.
42:13.
Commentary:
The verse means to say that as God is the Creator of everything and is the sole Possessor of the treasures of heavens and earth, so by rejecting His Prophet the disbelievers can do no harm to the cause of truth; on the contrary, by doing so, they bring about their own spiritual death.
d
42:13.
d
42:13.
3481
Commentary:
The verse means to say that as God is the Creator of everything and is the sole Possessor of the treasures of heavens and earth, so by rejecting His Prophet the disbelievers can do no harm to the cause of truth; on the contrary, by doing so, they bring about their own spiritual death.
b
42:13.
ٱسْتَحْوَذَ عَلَيْهِمُ ٱلشَّيْطَٰنُ فَأَنسَىٰهُمْ ذِكْرَ ٱللَّهِ ۚ أُو۟لَٰٓئِكَ حِزْبُ ٱلشَّيْطَٰنِ ۚ أَلَآ إِنَّ حِزْبَ ٱلشَّيْطَٰنِ هُمُ ٱلْخَٰسِرُونَ
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُلْهِكُمْ أَمْوَٰلُكُمْ وَلَآ أَوْلَٰدُكُمْ عَن ذِكْرِ ٱللَّهِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
8:29; 24:38; 64:16; 102:2.
8:29; 24:38; 64:16; 102:2.
8:29; 24:38; 64:16; 102:2.
Commentary:
The believers have been informed in this and the next verse that God demands from them the sacrifice of their wealth and offsprings in the cause of Truth, since it is sacrifice that distinguishes true believers from the hypocrites.
c
8:29; 24:38; 64:16; 102:2.
a
8:29; 24:38; 64:16; 102:2.
4251
Commentary:
The believers have been informed in this and the next verse that God demands from them the sacrifice of their wealth and offsprings in the cause of Truth, since it is sacrifice that distinguishes true believers from the hypocrites.
a
8:29; 24:38; 64:16; 102:2.