لَاتَ
Appears 2 times in Quran
Derived Words (4)
Words derived from the stem "لَاتَ".
- but it was no longer
- but it was no longer
- his own mode of prayer and praise
- his own mode of prayer and praise
Occurrences in Quran
Found 2 verses containing "لَاتَ".
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُسَبِّحُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلطَّيْرُ صَٰٓفَّٰتٍ ۖ كُلٌّ قَدْ عَلِمَ صَلَاتَهُۥ وَتَسْبِيحَهُۥ ۗ وَٱللَّهُ عَلِيمٌۢ بِمَا يَفْعَلُونَ
17:45; 59:25; 61:2; 62:2.
17:45; 59:25; 61:2; 62:2.
Angels of the Heavens.
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
17:45; 59:25; 61:2; 62:2.
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
b
17:45; 59:25; 61:2; 62:2.
a
17:45; 59:25; 61:2; 62:2.
2623
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
a
17:45; 59:25; 61:2; 62:2.
2050
Angels of the Heavens.
2050A
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
2050B
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
2051
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَوا۟ وَّلَاتَ حِينَ مَنَاصٍ
6:7; 19:75; 36:32; 50:37.
6:7; 19:75; 36:32; 50:37.
According to some scholars Lata is originally Laisa; some others think that the feminine ta is added to the negative la to render the negation more intensive. According to a third school it is an independent word, neither originally Laisa nor la. The fourth school, however, is of the view that it is a word and also a part of a word, namely the negative la, and ta, prefixed to Hina. It is generally accompanied by Hina or some other word synonymous with it.
6:7; 19:75; 36:32; 50:37.
Important Words:
لات (it was no longer). لاته عن کذا means, he withheld him or restrained him and turned him from such a course. لات شیئا means, he concealed a thing that he knew, and told or narrated something different from it. لاته حقه means, he diminished unto him his due or right. According to some scholars لات is originally لیس, its س being changed into ت and ی into الف; others are of the opinion that it is made up of two words, the fem. ت is added to the negative لا to make the word feminine or to render the negation more intensive. According to a third school, it is an independent word, neither originally لیس nor لا. The fourth school, however, thinks that it is a word and also a part of a word, namely the negative لا, and ت prefixed to حین.It is generally accompanied with حین or some word synonymous with it and is used as لات الحین حین مناص i.e. the time was not the time of refuge. The expression لات حین مناص may have the following different meanings:
1. There was no place of flight existing for them.
2. The time is, and was, not a time of flight.
3. The time of fleeing or petitioning or being aided will not be available to them.
لات was also one of three great idols of the Meccans, the other two being عزی and مناة (Lane, Aqrab & Zamakhshari).
مناص (time for escape) is derived from ناص. They say ناص عن قرینه i.e. he fled from, kept away from or left, his associate. ناص فلانا means, he missed such a one and went ahead of him. They say مالک من مناص i.e. there is no time or place of refuge for thee (Aqrab).
Commentary:
The verse means to say that disbelievers have rejected the message of truth with contempt and disdain, and consider it below their dignity to listen to the Holy Prophet, but when Divine punishment overtook them, they will cry for help but will find no refuge or asylum.
c
6:7; 19:75; 36:32; 50:37.
c
6:7; 19:75; 36:32; 50:37.
3375
Important Words:
لات (it was no longer). لاته عن کذا means, he withheld him or restrained him and turned him from such a course. لات شیئا means, he concealed a thing that he knew, and told or narrated something different from it. لاته حقه means, he diminished unto him his due or right. According to some scholars لات is originally لیس, its س being changed into ت and ی into الف; others are of the opinion that it is made up of two words, the fem. ت is added to the negative لا to make the word feminine or to render the negation more intensive. According to a third school, it is an independent word, neither originally لیس nor لا. The fourth school, however, thinks that it is a word and also a part of a word, namely the negative لا, and ت prefixed to حین.It is generally accompanied with حین or some word synonymous with it and is used as لات الحین حین مناص i.e. the time was not the time of refuge. The expression لات حین مناص may have the following different meanings:
1. There was no place of flight existing for them.
2. The time is, and was, not a time of flight.
3. The time of fleeing or petitioning or being aided will not be available to them.
لات was also one of three great idols of the Meccans, the other two being عزی and مناة (Lane, Aqrab & Zamakhshari).
مناص (time for escape) is derived from ناص. They say ناص عن قرینه i.e. he fled from, kept away from or left, his associate. ناص فلانا means, he missed such a one and went ahead of him. They say مالک من مناص i.e. there is no time or place of refuge for thee (Aqrab).
Commentary:
The verse means to say that disbelievers have rejected the message of truth with contempt and disdain, and consider it below their dignity to listen to the Holy Prophet, but when Divine punishment overtook them, they will cry for help but will find no refuge or asylum.
c
6:7; 19:75; 36:32; 50:37.
2516
According to some scholars Lata is originally Laisa; some others think that the feminine ta is added to the negative la to render the negation more intensive. According to a third school it is an independent word, neither originally Laisa nor la. The fourth school, however, is of the view that it is a word and also a part of a word, namely the negative la, and ta, prefixed to Hina. It is generally accompanied by Hina or some other word synonymous with it.