خُسۡر
Appears 5 times in Quran
Derived Words (4)
Words derived from the stem "خُسۡر".
- ruin
- loss
- suffered a manifest loss
- an evident loss
- the manifest loss
Occurrences in Quran
Found 5 verses containing "خُسۡر".
وَلَاُضِلَّنَّہُمۡ وَلَاُمَنِّیَنَّہُمۡ وَلَاٰمُرَنَّہُمۡ فَلَیُبَتِّکُنَّ اٰذَانَ الۡاَنۡعٰمِ وَلَاٰمُرَنَّہُمۡ فَلَیُغَیِّرُنَّ خَلۡقَ اللّٰہِ ۚ وَمَنۡ یَّتَّخِذِ الشَّیۡطٰنَ وَلِیًّا مِّنۡ دُوۡنِ اللّٰہِ فَقَدۡ خَسِرَ خُسۡرَانًا مُّبِیۡنًا
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
347
作为他们对虚假的神信仰的一种标志, 阿拉伯人过去常常刻作供奉用的牲畜的耳朵以示与其他牲畜的区别。这种愚蠢的做法, 至今尚见于一些国家。
348
“改变安拉的创造” 包括以下几种做法: (1) 蔑视安拉的创造; (2) 窜改和腐化安拉的宗教; (3) 使一个初生婴儿的身体变形; 以及 (4) 把安拉为行善而创造的东西改用来做邪恶的事情。
3
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
586
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
672
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
673
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
وَمِنَ النَّاسِ مَنۡ یَّعۡبُدُ اللّٰہَ عَلٰی حَرۡفٍ ۖ فَاِنۡ اَصَابَہٗ خَیۡرُۨ اطۡمَاَنَّ بِہٖ ۖ وَاِنۡ اَصَابَتۡہُ فِتۡنَۃُۨ انۡقَلَبَ عَلٰی وَجۡہِہٖ خَسِرَ الدُّنۡیَا وَالۡاٰخِرَۃَ ۚ ذٰلِکَ ہُوَ الۡخُسۡرَانُ الۡمُبِیۡنُ
70:21, 22.
آیت میں مَنْ کا لفظ ہے جس کے معنے جمع کے بھی ہو سکتے ہیں اور مفرد کے بھی۔
70:21, 22.
The Arabs say, Fulanun ‘Ala Harfin min Amrihi, i.e. such a one is in a vacillating condition, looking to the result of an affair he turns to it if he sees what he likes and turns away from it if he sees what does not please him (Lane). The Quranic expression means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away. The sense of the expression 'on the verge' is explained in the very next sentence, viz. "if good befalls him, he is content therewith; and if there befalls him a trial, he returns to his former way." Or, the expression may signify that people of weak faith are always in a state of doubt and suspense. If, by accepting the truth, they hope to get some material benefit they remain and behave as believers, but if belief is attended with trials and tribulations, they turn back on their heels.
33:20; 70:21-22.
Important Words:
حرف (verge) is infinitive noun from حرف (harafa). They say حرف الشیء عن وجھه i.e. he turned the thing from its proper way or manner or altered it therefrom. حرف means, the extremity, verge, border, margin, brink, side or edge of anything, as for instance the side of a river, the edge of a sword or the ridge of a mountain. علی حرف من امرہ means, such a one is in a vacillating condition, looking to the result of an affair, he turns to it if he sees what he likes, and turns away from it if he sees what does not please him. من یعبد اللّٰه علی حرف means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away; or the meaning is, he who serves God in doubt or suspense being unsteady like him who is on the ridge of a mountain; or the meaning is, one who serves God in one mode of circumstances i.e. when in ample circumstances and not when in straitened circumstances (Lane).
Commentary:
The sense of the expression علی حرف (on the verge) is explained in the very next sentence, viz. if good befall him, he is content therewith; and if there befall him a trial, he returns to his former way. Taking the word حرف in the sense of suspense, the expression would signify that people of weak faith are always in a state of doubt and suspense. If by accepting the message of truth they hope to get some material benefit, they remain and act as believers but if belief is attended with trials and tribulations then they turn back on their heels. Taking this word in the sense of edge or brink, the expression would mean that such people have only a superficial knowledge of religion. They do not enter into its spirit and have no insight into it. Such waverers and doubters are always deprived of the very benefits they hope to get by their insincere faith.
c
70:21, 22.
1
آیت میں مَنْ کا لفظ ہے جس کے معنے جمع کے بھی ہو سکتے ہیں اور مفرد کے بھی۔
b
33:20; 70:21-22.
2446
Important Words:
حرف (verge) is infinitive noun from حرف (harafa). They say حرف الشیء عن وجھه i.e. he turned the thing from its proper way or manner or altered it therefrom. حرف means, the extremity, verge, border, margin, brink, side or edge of anything, as for instance the side of a river, the edge of a sword or the ridge of a mountain. علی حرف من امرہ means, such a one is in a vacillating condition, looking to the result of an affair, he turns to it if he sees what he likes, and turns away from it if he sees what does not please him. من یعبد اللّٰه علی حرف means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away; or the meaning is, he who serves God in doubt or suspense being unsteady like him who is on the ridge of a mountain; or the meaning is, one who serves God in one mode of circumstances i.e. when in ample circumstances and not when in straitened circumstances (Lane).
Commentary:
The sense of the expression علی حرف (on the verge) is explained in the very next sentence, viz. if good befall him, he is content therewith; and if there befall him a trial, he returns to his former way. Taking the word حرف in the sense of suspense, the expression would signify that people of weak faith are always in a state of doubt and suspense. If by accepting the message of truth they hope to get some material benefit, they remain and act as believers but if belief is attended with trials and tribulations then they turn back on their heels. Taking this word in the sense of edge or brink, the expression would mean that such people have only a superficial knowledge of religion. They do not enter into its spirit and have no insight into it. Such waverers and doubters are always deprived of the very benefits they hope to get by their insincere faith.
a
70:21, 22.
1935
The Arabs say, Fulanun ‘Ala Harfin min Amrihi, i.e. such a one is in a vacillating condition, looking to the result of an affair he turns to it if he sees what he likes and turns away from it if he sees what does not please him (Lane). The Quranic expression means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away. The sense of the expression 'on the verge' is explained in the very next sentence, viz. "if good befalls him, he is content therewith; and if there befalls him a trial, he returns to his former way." Or, the expression may signify that people of weak faith are always in a state of doubt and suspense. If, by accepting the truth, they hope to get some material benefit they remain and behave as believers, but if belief is attended with trials and tribulations, they turn back on their heels.
فَاعۡبُدُوۡا مَا شِئۡتُمۡ مِّنۡ دُوۡنِہٖ ۗ قُلۡ اِنَّ الۡخٰسِرِیۡنَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ وَاَہۡلِیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ ۗ اَلَا ذٰلِکَ ہُوَ الۡخُسۡرَانُ الۡمُبِیۡنُ
Commentary:
The verse warns idolatrous disbelievers that the day was fast approaching when they will discover to their mortification that they had ruined themselves. That day dawned with the Prophet’s departure from Mecca.
3447
Commentary:
The verse warns idolatrous disbelievers that the day was fast approaching when they will discover to their mortification that they had ruined themselves. That day dawned with the Prophet’s departure from Mecca.
فَذَاقَتۡ وَبَالَ اَمۡرِہَا وَکَانَ عٰقِبَۃُ اَمۡرِہَا خُسۡرًا
Wabal means, injury; sin; punishment of sin. Wabil means, dangerous, pernicious, violent (Aqrab).
Important Words:
وبال (evil consequences) is derived from وبل. They say وبل فلانا i.e. he beat such a one harshly and with consecutive strokes. وبلت السماء means, the rain fell in torrents. وبل الصید means, he chased the hunt. وبال means, injury, damage; harshness; vexation; sin; punishment of sin. وبیل means, dangerous, pernicious violent (Aqrab).
4275
Important Words:
وبال (evil consequences) is derived from وبل. They say وبل فلانا i.e. he beat such a one harshly and with consecutive strokes. وبلت السماء means, the rain fell in torrents. وبل الصید means, he chased the hunt. وبال means, injury, damage; harshness; vexation; sin; punishment of sin. وبیل means, dangerous, pernicious violent (Aqrab).
3070
Wabal means, injury; sin; punishment of sin. Wabil means, dangerous, pernicious, violent (Aqrab).
اِنَّ الۡاِنۡسٰنَ لَفِیۡ خُسۡرٍ
قرآن مجید میں اَ لْاِنْسَان ہے جس کے معنے ہیں ایسا انسان جس کو قرآن پڑھنے والے جانتے ہیں۔ اسی لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ ’’نبیوں کا مخالف انسان۔‘‘
10:46.
Al-Insan, (man) here signifies man as mentioned in 17:12; 18:55; 36:78; and 70:20, viz. the hasty, the contentious man, or the man who opposes Divine Messengers.
It is History’s infallible testimony that those individuals or nations, who do not make proper use of the opportunities that come to them in life, and who defy the eternal natural laws which determine human destiny, inevitably come to grief. It is such individuals and nations who are the losers in the race against Time and it is to these that the word Al-Insan in the Surah particularly refers. Divine laws cannot be defied with impunity.
10:46; 65:10.
Important Words:
خسر (in a state of loss). خسر (khasira) means, he suffered a loss; he lost his way; he was ruined (Lane).
Commentary:
الانسان (man) here signifies man as mentioned in 17:12; 18:55; 36:78; 70:20, viz. the hasty, the contentious, the quarrelling and the impatient man.
b
10:46.
1779
اَلْاِنْسَان (Al-Insan) 在这里代表人, 这在17:12; 18:55; 36:78; 70:20各节中都提到, 所指的是动辄发怒的人, 好争论的人, 或反对安拉的使者的人。
1780
有些个人和民族不能恰当地利用生存中所获得的机会, 蔑视决定人类命运的永恒的自然律, 这些个人和民族将遭到不幸--------这是历史上一贯正确的证明。与时间赛跑的失败者就是这样的个人和民族, 而这正是这章经文中 Al-Insan (人) 所特指的。谁都不能蔑视天经而不受惩罚。
2
قرآن مجید میں اَ لْاِنْسَان ہے جس کے معنے ہیں ایسا انسان جس کو قرآن پڑھنے والے جانتے ہیں۔ اسی لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ ’’نبیوں کا مخالف انسان۔‘‘
b
10:46; 65:10.
4833
Important Words:
خسر (in a state of loss). خسر (khasira) means, he suffered a loss; he lost his way; he was ruined (Lane).
Commentary:
الانسان (man) here signifies man as mentioned in 17:12; 18:55; 36:78; 70:20, viz. the hasty, the contentious, the quarrelling and the impatient man.
b
10:46.
3428
Al-Insan, (man) here signifies man as mentioned in 17:12; 18:55; 36:78; and 70:20, viz. the hasty, the contentious man, or the man who opposes Divine Messengers.
3429
It is History’s infallible testimony that those individuals or nations, who do not make proper use of the opportunities that come to them in life, and who defy the eternal natural laws which determine human destiny, inevitably come to grief. It is such individuals and nations who are the losers in the race against Time and it is to these that the word Al-Insan in the Surah particularly refers. Divine laws cannot be defied with impunity.