عَتَ
Appears 7 times in Quran
Derived Words (12)
Words derived from the stem "عَتَ".
- their money
- But they rebelled
- and have greatly exceeded the bounds
- But they rebelled
- rebelled
- they insolently rebelled
- and have greatly exceeded the bounds
- and rebelled
- rebelled
- they insolently rebelled
- and rebelled
- their money
Occurrences in Quran
Found 7 verses containing "عَتَ".
فَعَقَرُوا۟ ٱلنَّاقَةَ وَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا۟ يَٰصَٰلِحُ ٱئْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلْمُرْسَلِينَ
7:74.
اصل بات یہ ہے کہ اونٹنی سے ان لوگوں کو کوئی بغض نہ تھا۔ نہ اونٹنی کا مارنا کوئی اتنا گناہ ہے۔ صالحؑ اس اونٹنی پر چڑھ کر ملک میں تبلیغ کرتے تھے۔ انہوں نے اونٹنی کو اس لئے مارا کہ صالحؑ کی تبلیغ ختم ہو جائے اور لوگوں میں وہ بدنام ہو جائے۔ اس وجہ سے ان پر عذاب آیا۔
See 7:74.
See 7:74.
Important Words:
عقروا (hamstrung) is derived from عقر. They say عقره i.e. he wounded him, or he wounded him much; he hacked or hamstrung it (a beast); he struck or cut its (an animal’s) leg with a sword, etc.; he stabbed an animal, etc.; he killed, slew or destroyed. عقربی means, he detained or restrained me. عقر and عقرت mean, he or she was barren and produced no issue (Lane).
Commentary:
The reference in the pronoun "that" in the clause, bring us that, is to the punishment mentioned in 7:74 above. The she-camel was held out as a sign, and that sign was to be witnessed on her being obstructed by disbelievers. They not only hindered the free movement of the she-camel but even wounded and killed her which amounted to an open challenge to Salih to do his worst,—to call upon his God to send down the threatened punishment upon them.
d
7:74.
1
اصل بات یہ ہے کہ اونٹنی سے ان لوگوں کو کوئی بغض نہ تھا۔ نہ اونٹنی کا مارنا کوئی اتنا گناہ ہے۔ صالحؑ اس اونٹنی پر چڑھ کر ملک میں تبلیغ کرتے تھے۔ انہوں نے اونٹنی کو اس لئے مارا کہ صالحؑ کی تبلیغ ختم ہو جائے اور لوگوں میں وہ بدنام ہو جائے۔ اس وجہ سے ان پر عذاب آیا۔
a
See 7:74.
976
Important Words:
عقروا (hamstrung) is derived from عقر. They say عقره i.e. he wounded him, or he wounded him much; he hacked or hamstrung it (a beast); he struck or cut its (an animal’s) leg with a sword, etc.; he stabbed an animal, etc.; he killed, slew or destroyed. عقربی means, he detained or restrained me. عقر and عقرت mean, he or she was barren and produced no issue (Lane).
Commentary:
The reference in the pronoun "that" in the clause, bring us that, is to the punishment mentioned in 7:74 above. The she-camel was held out as a sign, and that sign was to be witnessed on her being obstructed by disbelievers. They not only hindered the free movement of the she-camel but even wounded and killed her which amounted to an open challenge to Salih to do his worst,—to call upon his God to send down the threatened punishment upon them.
a
See 7:74.
فَلَمَّا عَتَوْا۟ عَن مَّا نُهُوا۟ عَنْهُ قُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ
2:66; 5:61.
بندر ہو جاؤ سے یہ مرادنہیں جیسا کہ مفسرین نے لکھا ہے کہ وہ مسخ ہو کر بندر ہو گئے تھے بلکہ مراد یہ ہے کہ دل ناپاک ہو جائیں اور بندروں والی نقالی کی حرکات کرنے لگ جائیں۔ اس جگہ بندر کے لفظ کی صفت وہی رکھی ہے جو انسان کے لئے استعمال کی جاتی ہے جس سے ثابت ہے کہ یہاں اصلی بندر مرادنہیں بلکہ بندر صفت انسان مراد ہے چنانچہ سورہ مائدہ آیت ۶۱و۶۲ میں لکھا ہے کہ یہ یہودی جو بندر بن گئے تھے رسول کریم صلی اللہ علیہ وسلم اور مومنوں کے پاس بھی آتے تھے۔ حالانکہ سب حدیثیں اور تاریخ بتاتی ہے کہ آپ کے پاس بندر صفت یہودی تو ضرور آتے تھے مگر بندر بنے ہوئے یہودی کبھی نہیں آئے تھے۔
b
2:66; 5:61.
3
بندر ہو جاؤ سے یہ مرادنہیں جیسا کہ مفسرین نے لکھا ہے کہ وہ مسخ ہو کر بندر ہو گئے تھے بلکہ مراد یہ ہے کہ دل ناپاک ہو جائیں اور بندروں والی نقالی کی حرکات کرنے لگ جائیں۔ اس جگہ بندر کے لفظ کی صفت وہی رکھی ہے جو انسان کے لئے استعمال کی جاتی ہے جس سے ثابت ہے کہ یہاں اصلی بندر مرادنہیں بلکہ بندر صفت انسان مراد ہے چنانچہ سورہ مائدہ آیت ۶۱و۶۲ میں لکھا ہے کہ یہ یہودی جو بندر بن گئے تھے رسول کریم صلی اللہ علیہ وسلم اور مومنوں کے پاس بھی آتے تھے۔ حالانکہ سب حدیثیں اور تاریخ بتاتی ہے کہ آپ کے پاس بندر صفت یہودی تو ضرور آتے تھے مگر بندر بنے ہوئے یہودی کبھی نہیں آئے تھے۔
a
2:66; 5:61.
1056
Commentary:
The expression, Be ye apes despised, explains the "severe punishment" mentioned in the previous verse. See also 2:66.
b
2:66; 5:61.
1065
See {107}.
وَقَالَ لِفِتْيَٰنِهِ ٱجْعَلُوا۟ بِضَٰعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ
Commentary:
Although Joseph exercised great patience and self-control and did not exhibit any such feeling or emotion as must have risen in his compassionate heart on seeing his brothers, his natural affection for them did make him return to them the money they had paid as the price of the grain. This does not mean that by doing so he defrauded the public treasury, for he could easily pay so small an amount to the treasury from his own pocket.
The words, that they may recognize it, mean that his brothers might appreciate the favour that was shown to them and might thereby be induced to return.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as these verses throw light on the great love of Joseph for his brothers so that, notwithstanding their cruel treatment of him, he was kind to them and desired their return, so the Holy Prophet, notwithstanding the deep-rooted enmity of the Meccans against him, always wished them well. How great was the Prophet’s love for his people and how great his anxiety that they might see the truth and accept it, it may be judged from the following words of the Quran: Haply, thou wilt kill thyself by over exertion in thy work because they believe not (26:4).
1564
Commentary:
Although Joseph exercised great patience and self-control and did not exhibit any such feeling or emotion as must have risen in his compassionate heart on seeing his brothers, his natural affection for them did make him return to them the money they had paid as the price of the grain. This does not mean that by doing so he defrauded the public treasury, for he could easily pay so small an amount to the treasury from his own pocket.
The words, that they may recognize it, mean that his brothers might appreciate the favour that was shown to them and might thereby be induced to return.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as these verses throw light on the great love of Joseph for his brothers so that, notwithstanding their cruel treatment of him, he was kind to them and desired their return, so the Holy Prophet, notwithstanding the deep-rooted enmity of the Meccans against him, always wished them well. How great was the Prophet’s love for his people and how great his anxiety that they might see the truth and accept it, it may be judged from the following words of the Quran: Haply, thou wilt kill thyself by over exertion in thy work because they believe not (26:4).
وَلَمَّا فَتَحُوا۟ مَتَٰعَهُمْ وَجَدُوا۟ بِضَٰعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا۟ يَٰٓأَبَانَا مَا نَبْغِى ۖ هَٰذِهِۦ بِضَٰعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ۖ ذَٰلِكَ كَيْلٌ يَسِيرٌ
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
2
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
1567
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1391
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
۞ 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}.
فَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ ٱلصَّٰعِقَةُ وَهُمْ يَنظُرُونَ
11:68.
11:68.
11:68.
d
11:68.
b
11:68.
d
11:68.
وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِۦ فَحَاسَبْنَٰهَا حِسَابًا شَدِيدًا وَعَذَّبْنَٰهَا عَذَابًا نُّكْرًا
7:5, 6; 17:18; 21:12; 22:46.
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
7:5-6; 17:18; 21:12; 22:46.
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
c
7:5, 6; 17:18; 21:12; 22:46.
1442
以上几节谈了离婚的题目, 这一节经文进而谈蔑视天命, 因为那些蔑视天命的人事实上失去安拉的恩宠。
b
7:5-6; 17:18; 21:12; 22:46.
4274
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
b
7:5, 6; 17:18; 21:12; 22:46.
3069
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.