لَقَّىٰ
Appears 5 times in Quran
📖 Lane's Lexicon
Classical definitions for root لقي
Derived Stems (162)
Derived Words (4)
Words derived from the lemma "لَقَّىٰ".
- hast been given
- and will grant them
- and they will be received
- is granted it
- it shall be granted
Occurrences in Quran
Found 5 verses containing "لَقَّىٰ".
فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
یعنی اللہ تعالیٰ۔
7:24.
20:123.
Important Words:
تلقی (learnt) is derived from لقی. They say لقی فلانا i.e. he came face to face with him; he met him or he saw him; he found him. لقی الشیء means, he threw or pushed the thing towards him; he made him meet it or he made him experience it. القاهmeans, he threw it or put it or let it fall. القا الیه القول means, he told or communicated to him the word. القا علیه رحمته means, he bestowed his mercy on him. تلقی الشیء means, he came face to face with it; or he met it or saw it. تلقی منه الشیء means, he received the thing from him; or he learnt it from him (Aqrab).
کلمات (words) is, like کلم, the plural of کلمة which is derived from the verb کلم. They say کلمه meaning, he wounded him; کلمه (Kallamahu) means, he wounded him; he spoke to him. کالمه means, he spoke to him; the latter expression being generally used of two or more persons speaking to one another. تکلم means, he spoke, he uttered words. کلام means, saying or speech having some meaning; idea occurring in the mind even if it is not expressed; a writing. کلمة means, word; anything uttered; speech (Aqrab). کلمة also means, a decree; a commandment (Mufradat).
تاب (he turned) and تواب (Oft-Returning) are both derived from the same root. تاب means, he repented. تاب الی الله means, he returned to God with repentance after being disobedient or sinful. تاب الله علیه means, God turned to him with forgiveness and mercy. تائب means, one who repents or turns towards God after being disobedient or sinful. توبة means, repentance; turning towards God for forgiveness with the resolve to be obedient and righteous in future. تواب is intensive adjective from تاب. When applied to man it means, one who is always ready to repent, one who turns to God much for forgiveness and with promise to reform. When applied to God, it means, He Who is ready to accept repentance; He Who turns (much and often) with forgiveness and mercy towards His servants (Aqrab & Lane).
Commentary:
This verse tells us that when 'Satan' deceived Adam, and God informed him of his mistake, he prayed to God for forgiveness in words which he learnt from God Himself. These words have been mentioned by the Quran elsewhere and they run thus: Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost (7:24).
This was the prayer that Adam learnt from God. The prayer was heard and Adam was forgiven. The fact that God Himself taught Adam the words of this prayer shows that he was a chosen one of God and was a recipient of divine revelation. The verse also tells us that on special occasions, God Himself teaches His servants the words in which they should pray to Him, and it is evident that the words of prayer chosen by God are sure to find ready acceptance with Him. It is in fact a way of honouring holy men and expediting their reconciliation with Him that God sometimes teaches them the words in which they should pray to Him. It is, in other words, saying to them, "Come to Me with a request and I will grant it." Strange indeed are the ways of the Lord Whose mercy and forgiveness are, as it were, always eager to descend on man, if he only cares to turn towards Him with repentance. Says the Holy Prophet, "God has spoken to me saying: Whoso does a good deed will have a tenfold reward and even more, and whoso does an evil deed will have a punishment only equal to it or will have his sin forgiven altogether. And whoso approaches Me by half a cubit, I will go to him by one cubit and whoso approaches Me by one cubit, I will go to him by four cubits; and whoso comes to Me walking, I will go to him running" (Muslim).
a
7:24.
b
20:123.
1
یعنی اللہ تعالیٰ۔
a
7:24.
b
20:123.
44
Important Words:
تلقی (learnt) is derived from لقی. They say لقی فلانا i.e. he came face to face with him; he met him or he saw him; he found him. لقی الشیء means, he threw or pushed the thing towards him; he made him meet it or he made him experience it. القاهmeans, he threw it or put it or let it fall. القا الیه القول means, he told or communicated to him the word. القا علیه رحمته means, he bestowed his mercy on him. تلقی الشیء means, he came face to face with it; or he met it or saw it. تلقی منه الشیء means, he received the thing from him; or he learnt it from him (Aqrab).
کلمات (words) is, like کلم, the plural of کلمة which is derived from the verb کلم. They say کلمه meaning, he wounded him; کلمه (Kallamahu) means, he wounded him; he spoke to him. کالمه means, he spoke to him; the latter expression being generally used of two or more persons speaking to one another. تکلم means, he spoke, he uttered words. کلام means, saying or speech having some meaning; idea occurring in the mind even if it is not expressed; a writing. کلمة means, word; anything uttered; speech (Aqrab). کلمة also means, a decree; a commandment (Mufradat).
تاب (he turned) and تواب (Oft-Returning) are both derived from the same root. تاب means, he repented. تاب الی الله means, he returned to God with repentance after being disobedient or sinful. تاب الله علیه means, God turned to him with forgiveness and mercy. تائب means, one who repents or turns towards God after being disobedient or sinful. توبة means, repentance; turning towards God for forgiveness with the resolve to be obedient and righteous in future. تواب is intensive adjective from تاب. When applied to man it means, one who is always ready to repent, one who turns to God much for forgiveness and with promise to reform. When applied to God, it means, He Who is ready to accept repentance; He Who turns (much and often) with forgiveness and mercy towards His servants (Aqrab & Lane).
Commentary:
This verse tells us that when 'Satan' deceived Adam, and God informed him of his mistake, he prayed to God for forgiveness in words which he learnt from God Himself. These words have been mentioned by the Quran elsewhere and they run thus: Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost (7:24).
This was the prayer that Adam learnt from God. The prayer was heard and Adam was forgiven. The fact that God Himself taught Adam the words of this prayer shows that he was a chosen one of God and was a recipient of divine revelation. The verse also tells us that on special occasions, God Himself teaches His servants the words in which they should pray to Him, and it is evident that the words of prayer chosen by God are sure to find ready acceptance with Him. It is in fact a way of honouring holy men and expediting their reconciliation with Him that God sometimes teaches them the words in which they should pray to Him. It is, in other words, saying to them, "Come to Me with a request and I will grant it." Strange indeed are the ways of the Lord Whose mercy and forgiveness are, as it were, always eager to descend on man, if he only cares to turn towards Him with repentance. Says the Holy Prophet, "God has spoken to me saying: Whoso does a good deed will have a tenfold reward and even more, and whoso does an evil deed will have a punishment only equal to it or will have his sin forgiven altogether. And whoso approaches Me by half a cubit, I will go to him by one cubit and whoso approaches Me by one cubit, I will go to him by four cubits; and whoso comes to Me walking, I will go to him running" (Muslim).
a
7:24.
b
20:123.
لَا يَحْزُنُهُمُ ٱلْفَزَعُ ٱلْأَكْبَرُ وَتَتَلَقَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ هَٰذَا يَوْمُكُمُ ٱلَّذِى كُنتُمْ تُوعَدُونَ
41:31.
41:31.
41:31.
f
41:31.
d
41:31.
a
41:31.
وَقَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ وَيْلَكُمْ ثَوَابُ ٱللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَٰلِحًا وَلَا يُلَقَّىٰهَآ إِلَّا ٱلصَّٰبِرُونَ
یہ آیت بھی دلالت کرتی ہے کہ جس دولت کا ذکر ہے وہ فرعون کے بخشے ہوئے مرتبہ کی وجہ سے ملی تھی۔ بے شک عام دولت کے متعلق بھی کہا جاتا ہے کہ وہ اللہ تعالیٰ کی دی ہوئی ہے لیکن یہاں چونکہ دو دولتوں کا مقابلہ کیا گیا ہے اللہ کی دی ہوئی اور غیر اللہ کی دی ہوئی۔ اس لئے ایک دولت کے متعلق کہنا پڑے گا کہ وہ اپنی کمائی کی نہ تھی‘ بلکہ فرعون کی طرف سے ملی تھی۔
1
یہ آیت بھی دلالت کرتی ہے کہ جس دولت کا ذکر ہے وہ فرعون کے بخشے ہوئے مرتبہ کی وجہ سے ملی تھی۔ بے شک عام دولت کے متعلق بھی کہا جاتا ہے کہ وہ اللہ تعالیٰ کی دی ہوئی ہے لیکن یہاں چونکہ دو دولتوں کا مقابلہ کیا گیا ہے اللہ کی دی ہوئی اور غیر اللہ کی دی ہوئی۔ اس لئے ایک دولت کے متعلق کہنا پڑے گا کہ وہ اپنی کمائی کی نہ تھی‘ بلکہ فرعون کی طرف سے ملی تھی۔
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ
Important Words:
حظ (share of good) is infinitive noun from حظ (hazza). They say حظ فی الامر i.e. he was or became fortunate or possessed of good fortune in the affair; he was or became wealthy. حظmeans, fortune or particularly good fortune; a share, portion or lot, especially of something good or excellent, luck; dignity; nobility (Lane & Aqrab).
Commentary:
The very high standard of good moral conduct referred to in the preceding verse can only be attained by putting up, without grumbling or fretting, with hardships one has to face in the way of God. And fortunate, indeed, is the person who disciplines himself to such a high standard.
3585
Important Words:
حظ (share of good) is infinitive noun from حظ (hazza). They say حظ فی الامر i.e. he was or became fortunate or possessed of good fortune in the affair; he was or became wealthy. حظmeans, fortune or particularly good fortune; a share, portion or lot, especially of something good or excellent, luck; dignity; nobility (Lane & Aqrab).
Commentary:
The very high standard of good moral conduct referred to in the preceding verse can only be attained by putting up, without grumbling or fretting, with hardships one has to face in the way of God. And fortunate, indeed, is the person who disciplines himself to such a high standard.
فَوَقَىٰهُمُ ٱللَّهُ شَرَّ ذَٰلِكَ ٱلْيَوْمِ وَلَقَّىٰهُمْ نَضْرَةً وَسُرُورًا