نَسۡف
Appears 3 times in Quran
📖 Lane's Lexicon
Classical definitions for root نسف
Derived Stems (14)
Derived Words (1)
Words derived from the lemma "نَسۡف".
- away
- scatter them as dust
Occurrences in Quran
Found 3 verses containing "نَسۡف".
قَالَ فَاذۡہَبۡ فَاِنَّ لَکَ فِی الۡحَیٰوۃِ اَنۡ تَقُوۡلَ لَا مِسَاسَ ۖ وَاِنَّ لَکَ مَوۡعِدًا لَّنۡ تُخۡلَفَہٗ ۖ وَانۡظُرۡ اِلٰۤی اِلٰہِکَ الَّذِیۡ ظَلۡتَ عَلَیۡہِ عَاکِفًا ۖ لَّنُحَرِّقَنَّہٗ ثُمَّ لَنَنۡسِفَنَّہٗ فِی الۡیَمِّ نَسۡفًا
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
815
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
2
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
2310
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
1848
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
وَیَسۡـَٔلُوۡنَکَ عَنِ الۡجِبَالِ فَقُلۡ یَنۡسِفُہَا رَبِّیۡ نَسۡفًا
پہاڑ کے معنے ہم پہلے لکھ چکے ہیں۔ لغت میں بڑے آدمی کے بھی ہوتے ہیں۔ (اقرب)
56:6; 70:10; 101:6.
The reference in the word al-Jibal (mountains) here is to the powerful Christian nations of the West. The prophecy in this verse is in regard to their complete destruction. The decline of the West has already begun. The last two World Wars have greatly weakened it (Spengler’s "Decline of the West" & Toynbee’s "A Study of History"). See also {1666}.
56:6; 70:10; 101:6.
Important Words:
الجبال (mountains) is the plural of جبل (a mountain). Figuratively, the word جبل means, (1) chief of a tribe or community; (2) a learned man who towers above those around him (ھو جبل) i.e. he is like a mountain and does not move from his place); (3) a niggard; (4) a great hardship or calamity (Lane & Aqrab). See also 13:32.
The reference in the word الجبال (mountains) here is to the powerful Christian nations of the west. The prophecy contained in this verse is that these great powerful nations will be scattered as dust. The decline of the west has already begun. The last two World Wars have considerably weakened the hold of the West over the East and eastern nations are gradually coming into their own.
This decline of the West is too patent to be overlooked and western political thinkers themselves realize and admit it. The reader is referred to Spengler’s "Decline of the West", and Toynbee’s "A Study of History". See also 18:8, 9.
a
56:6; 70:10; 101:6.
819
اَلْجِبَال (Al-Jibal, 山岳) 这一单词这里指的是强大的西方基督教国家。这节中的预言是关于他们的彻底灭亡。西方的衰落已经开始。前两次世界大战已经大大削弱了西方。{斯彭德 (Spengler) 著作的 “Decline of the West” 和汤因比 (Toynbee) 著作的 “A Study of History”}。
4
پہاڑ کے معنے ہم پہلے لکھ چکے ہیں۔ لغت میں بڑے آدمی کے بھی ہوتے ہیں۔ (اقرب)
a
56:6; 70:10; 101:6.
2315
Important Words:
الجبال (mountains) is the plural of جبل (a mountain). Figuratively, the word جبل means, (1) chief of a tribe or community; (2) a learned man who towers above those around him (ھو جبل) i.e. he is like a mountain and does not move from his place); (3) a niggard; (4) a great hardship or calamity (Lane & Aqrab). See also 13:32.
The reference in the word الجبال (mountains) here is to the powerful Christian nations of the west. The prophecy contained in this verse is that these great powerful nations will be scattered as dust. The decline of the west has already begun. The last two World Wars have considerably weakened the hold of the West over the East and eastern nations are gradually coming into their own.
This decline of the West is too patent to be overlooked and western political thinkers themselves realize and admit it. The reader is referred to Spengler’s "Decline of the West", and Toynbee’s "A Study of History". See also 18:8, 9.
a
56:6; 70:10; 101:6.
1851
The reference in the word al-Jibal (mountains) here is to the powerful Christian nations of the West. The prophecy in this verse is in regard to their complete destruction. The decline of the West has already begun. The last two World Wars have greatly weakened it (Spengler’s "Decline of the West" & Toynbee’s "A Study of History"). See also {1666}.
کَلَّا لَئِنۡ لَّمۡ یَنۡتَہِ لَنَسۡفَعًۢا بِالنَّاصِیَۃِ
经文 (10-18节) 虽然通常用来指每一个傲慢而顽固的不信者, 但有些 «古兰经» 注释家认为特指麦加的古莱西人首领阿布•贾赫耳 (اَبُوْجَهل, Abu Jahl)。他打头阵从穆圣传教初期就折磨、反对并迫害穆圣和穆斯林。有些信奉了伊斯兰教的奴隶在他的指令下被抓住了额发拖到麦加的街头。白德尔之战失败之后, 包括阿布•贾赫耳在内的有些古莱西首领的尸体被抓住了额发扔进特地挖掘的一个坑内。这是对几年之前他们在麦加迫害无助的穆斯林的恰如其分的惩罚。
سَفَعَ کے معنے عربی لغت میں پیشانی کے بالوں کو پکڑ کر زور سے گھسیٹنے کے ہوتے ہیں (اقرب)
The verses (10-18) though generally applying to every haughty and hardened disbeliever, have been taken by some Commentators to refer particularly to Abu Jahl, leader of the Quraish of Mecca. He was in the forefront to annoy, oppose and persecute the Holy Prophet and the Muslims. Some of the slaves, who had embraced Islam, at his instance were dragged by the forelock in the streets of Mecca. After the defeat at Badr, the dead bodies of some of the leaders of the Quraish, Abu Jahl among them, were dragged by their forelocks and thrown into a pit dug for that purpose. That was a fit punishment for the treatment they had meted out to the helpless Muslims years before at Mecca.
Important Words:
نسفعا (we shall seize him and drag him). سفعه means, he made a mark upon it with hot iron; he struck or slapped his face. سفع بناصیته means, he seized his forelock and dragged him (Lane & Aqrab).
Commentary:
The verses (10-18) though generally applying to every haughty and hardened disbeliever, have been taken by some commentators to refer particularly to Abu Jahl, leader of the Quraish of Mecca. He was in the forefront in annoying, opposing and persecuting the Holy Prophet and the Muslims. Some of the slaves who had embraced Islam were dragged at his instance by the forelock in the streets of Mecca. After the defeat at Badr, the dead bodies of some of the leaders of the Quraish, Abu Jahl among them, were dragged by their forelocks and thrown into a pit dug for that purpose. That was a fit punishment for the treatment they had meted out to the helpless Muslims years before at Mecca.
1741
经文 (10-18节) 虽然通常用来指每一个傲慢而顽固的不信者, 但有些 «古兰经» 注释家认为特指麦加的古莱西人首领阿布•贾赫耳 (اَبُوْجَهل, Abu Jahl)。他打头阵从穆圣传教初期就折磨、反对并迫害穆圣和穆斯林。有些信奉了伊斯兰教的奴隶在他的指令下被抓住了额发拖到麦加的街头。白德尔之战失败之后, 包括阿布•贾赫耳在内的有些古莱西首领的尸体被抓住了额发扔进特地挖掘的一个坑内。这是对几年之前他们在麦加迫害无助的穆斯林的恰如其分的惩罚。
2
سَفَعَ کے معنے عربی لغت میں پیشانی کے بالوں کو پکڑ کر زور سے گھسیٹنے کے ہوتے ہیں (اقرب)
4790
Important Words:
نسفعا (we shall seize him and drag him). سفعه means, he made a mark upon it with hot iron; he struck or slapped his face. سفع بناصیته means, he seized his forelock and dragged him (Lane & Aqrab).
Commentary:
The verses (10-18) though generally applying to every haughty and hardened disbeliever, have been taken by some commentators to refer particularly to Abu Jahl, leader of the Quraish of Mecca. He was in the forefront in annoying, opposing and persecuting the Holy Prophet and the Muslims. Some of the slaves who had embraced Islam were dragged at his instance by the forelock in the streets of Mecca. After the defeat at Badr, the dead bodies of some of the leaders of the Quraish, Abu Jahl among them, were dragged by their forelocks and thrown into a pit dug for that purpose. That was a fit punishment for the treatment they had meted out to the helpless Muslims years before at Mecca.
3391
The verses (10-18) though generally applying to every haughty and hardened disbeliever, have been taken by some Commentators to refer particularly to Abu Jahl, leader of the Quraish of Mecca. He was in the forefront to annoy, oppose and persecute the Holy Prophet and the Muslims. Some of the slaves, who had embraced Islam, at his instance were dragged by the forelock in the streets of Mecca. After the defeat at Badr, the dead bodies of some of the leaders of the Quraish, Abu Jahl among them, were dragged by their forelocks and thrown into a pit dug for that purpose. That was a fit punishment for the treatment they had meted out to the helpless Muslims years before at Mecca.