نَفَر
Appears 4 times in Quran
📖 Lane's Lexicon
Classical definitions for root نفر
Derived Stems (28)
Derived Words (2)
Words derived from the lemma "نَفَر".
Occurrences in Quran
Found 4 verses containing "نَفَر".
۞ وَمَا کَانَ الۡمُؤۡمِنُوۡنَ لِیَنۡفِرُوۡا کَآفَّۃً ۚ فَلَوۡلَا نَفَرَ مِنۡ کُلِّ فِرۡقَۃٍ مِّنۡہُمۡ طَآئِفَۃٌ لِّیَتَفَقَّہُوۡا فِی الدِّیۡنِ وَلِیُنۡذِرُوۡا قَوۡمَہُمۡ اِذَا رَجَعُوۡۤا اِلَیۡہِمۡ لَعَلَّہُمۡ یَحۡذَرُوۡنَ
3:105.
3:105.
As weakness in faith and in doing good works results from lack of true knowledge and training, the verse speaks of the way in which such weakness could be removed. The Arabs of the desert were quite ignorant of the teachings of Islam (9:97). The verse suggests a practical method of instructing them in the tenets and principles of the Faith.
3:105.
Commentary:
As weakness of faith and works resulted from lack of knowledge and training, the present verse speaks of the way in which such a weakness could be removed. The Arabs of the desert were quite ignorant of the teachings of Islam (9:97). The verse suggests a practical method of instructing them in the tenets and principles of the Faith. A certain number from every tribe or section were required to come to Medina for instruction in the teachings of Islam, and then go back to their respective people and teach them what they had themselves learned. It was indeed the easiest, the most effective and practical method of learning the principles and teachings of the new Faith and imparting them to others.
b
3:105.
b
3:105.
1269
Commentary:
As weakness of faith and works resulted from lack of knowledge and training, the present verse speaks of the way in which such a weakness could be removed. The Arabs of the desert were quite ignorant of the teachings of Islam (9:97). The verse suggests a practical method of instructing them in the tenets and principles of the Faith. A certain number from every tribe or section were required to come to Medina for instruction in the teachings of Islam, and then go back to their respective people and teach them what they had themselves learned. It was indeed the easiest, the most effective and practical method of learning the principles and teachings of the new Faith and imparting them to others.
c
3:105.
1224
As weakness in faith and in doing good works results from lack of true knowledge and training, the verse speaks of the way in which such weakness could be removed. The Arabs of the desert were quite ignorant of the teachings of Islam (9:97). The verse suggests a practical method of instructing them in the tenets and principles of the Faith.
وَکَانَ لَہٗ ثَمَرٌ فَقَالَ لِصٰحِبِہٖ وَہُوَ یُحَاوِرُہٗۤ اَنَا۠ اَکۡثَرُ مِنۡکَ مَالًا وَّاَعَزُّ نَفَرًا
强大而兴盛的基督教国家, 看不起并且嘲笑贫穷而无权力的穆斯林, 因为 穆斯林贫困而缺乏物质资源。
یعنی آخرمیں مسیحیوں نے ترقی کی اور مسلمانوں کو طعنہ دیا کہ ہماری قوم زیادہ طاقتور ہے۔
The powerful and prosperous Christian nations would look down upon and taunt the poor and powerless Muslims for their poverty and lack of material resources.
Important Words:
یحاورہ (arguing boastfully with him) is derived fromحار . They say حار الی الشیء i.e. he returned to a thing. حاورہ means, he returned him answer for answer; held dialogue or debate with him; he vied with him for superiority in glorying or boasting or the like (Lane & Aqrab).
Commentary:
Now as to the meaning of the parable as a whole. In the beginning of the Surah it was said that the Holy Prophet had already conveyed the Message of God to the Meccans, and that he was now going to convey it to Christians also. Again, reference was made to the history of early Christians who endured untold persecutions for their belief in the Unity of God and whose successors became idol-worshippers and were entirely engrossed in the pursuit of material wealth.
The Quranic parable bears very close resemblance to the parable of the vineyard in the Gospels (Mark 12:1-12; Matt. 21:33-46 & Luke 20:9-19). It speaks of two peoples—Muslims and Christians. The master of the garden in the Quranic parable represents Christian peoples, and the "grapevines" stand for increase in their wealth and offspring. The hedge of date-palms denotes their armed forces which in the days of their power and glory will safeguard their possessions.
The parable speaks of two gardens which denotes that Christian peoples in their chequered history were to rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the 19th century. During the interval between these two periods of the progress and prosperity of its followers Christianity resembled a field of corn which was exposed to the danger of being trampled upon and destroyed. In this interval God caused the great stream of Islam to flow and fertilize the entire world. A mighty man of truth—the Holy Prophet Muhammad—made his appearance. His advent constituted the greatest landmark in the religious life of mankind. He gave to the world new concepts, new ideals and new values and left behind him the Quran as humanity’s infallible and eternal guide.
As shown under Important Words, "fruits" signify fresh sources of honour. The expression, and he had fruit in abundance, therefore means that Christian nations would continue to make new scientific inventions and discoveries which would greatly add to their material wealth, power and prosperity. The words, I am richer than thou in wealth and stronger in respect of men, mean that Christian nations will advance their own material wealth and political power and the poverty and backwardness of Muslim peoples as an argument in favour of the truth of their religion.
760
强大而兴盛的基督教国家, 看不起并且嘲笑贫穷而无权力的穆斯林, 因为 穆斯林贫困而缺乏物质资源。
5
یعنی آخرمیں مسیحیوں نے ترقی کی اور مسلمانوں کو طعنہ دیا کہ ہماری قوم زیادہ طاقتور ہے۔
2075
Important Words:
یحاورہ (arguing boastfully with him) is derived fromحار . They say حار الی الشیء i.e. he returned to a thing. حاورہ means, he returned him answer for answer; held dialogue or debate with him; he vied with him for superiority in glorying or boasting or the like (Lane & Aqrab).
Commentary:
Now as to the meaning of the parable as a whole. In the beginning of the Surah it was said that the Holy Prophet had already conveyed the Message of God to the Meccans, and that he was now going to convey it to Christians also. Again, reference was made to the history of early Christians who endured untold persecutions for their belief in the Unity of God and whose successors became idol-worshippers and were entirely engrossed in the pursuit of material wealth.
The Quranic parable bears very close resemblance to the parable of the vineyard in the Gospels (Mark 12:1-12; Matt. 21:33-46 & Luke 20:9-19). It speaks of two peoples—Muslims and Christians. The master of the garden in the Quranic parable represents Christian peoples, and the "grapevines" stand for increase in their wealth and offspring. The hedge of date-palms denotes their armed forces which in the days of their power and glory will safeguard their possessions.
The parable speaks of two gardens which denotes that Christian peoples in their chequered history were to rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the 19th century. During the interval between these two periods of the progress and prosperity of its followers Christianity resembled a field of corn which was exposed to the danger of being trampled upon and destroyed. In this interval God caused the great stream of Islam to flow and fertilize the entire world. A mighty man of truth—the Holy Prophet Muhammad—made his appearance. His advent constituted the greatest landmark in the religious life of mankind. He gave to the world new concepts, new ideals and new values and left behind him the Quran as humanity’s infallible and eternal guide.
As shown under Important Words, "fruits" signify fresh sources of honour. The expression, and he had fruit in abundance, therefore means that Christian nations would continue to make new scientific inventions and discoveries which would greatly add to their material wealth, power and prosperity. The words, I am richer than thou in wealth and stronger in respect of men, mean that Christian nations will advance their own material wealth and political power and the poverty and backwardness of Muslim peoples as an argument in favour of the truth of their religion.
1690A
The powerful and prosperous Christian nations would look down upon and taunt the poor and powerless Muslims for their poverty and lack of material resources.
وَاِذۡ صَرَفۡنَاۤ اِلَیۡکَ نَفَرًا مِّنَ الۡجِنِّ یَسۡتَمِعُوۡنَ الۡقُرۡاٰنَ فَلَمَّا حَضَرُوۡہُ قَالُوۡۤا اَنۡصِتُوۡا ۖ فَلَمَّا قُضِیَ وَلَّوۡا اِلٰی قَوۡمِہِمۡ مُّنۡذِرِیۡنَ
72:2.
这节经文提到的一伙精纳是纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人, 或, 有些人却认为是伊拉克的莫塞尔人 (مَوْصِل, Mausil) 或尼尼微 (نِيْنَوَى, Nineveh) 人。他们担心麦加人反对, 所以在夜间会见了穆圣; 他们听了 «古兰经» 和穆圣的教导之后就皈依了伊斯兰教, 并把新的启示带给了也乐意接受的民族 (بَيَان, Bayan, Vol。 8)。另见72:2
اس آیت میں جِنّ کا لفظ استعارۃً ایک یہودی وفد کے لئے بولا گیا ہے جو رسول کریم صلی اللہ علیہ وسلم کی خبر سن کر پوشیدہ طور پر آپ سے ملنے آیا تھا اور نصیبین واقعہ عراق کا رہنے والا تھا۔ وہ لوگ چونکہ دور سے آئے تھے۔ چُھپ کر رسول کریم صلی اللہ علیہ وسلم سے ملے تا کہ ان کی قوم اور عرب کے لوگ دشمن نہ ہو جائیں (فتح البیان جلد۸ ص۳۵۵)
72:2.
The party of jinn referred to in this verse were the Jews of Nasibain, or, as some say, of Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition they met the Holy Prophet at night and after listening to the Qur’an and to the Holy Prophet’s discourse, they became converted to Islam and carried the new Message to their people who also readily accepted it (Bayan, vol. 8). See also 72:2.
72:2.
Important Words:
نفراً (a party) is derived from نفر (nafara) which means, he ran away at random; he broke loose and went hither and thither; he became separated and returned to a distance. نفر (nafarun) means, a number of men from three to ten or less than ten; a man’s people or tribe consisting of his near relations (Lane).
Commentary:
The party of men referred to in the verse were the Jews of Nusaybin or, as some say, from Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition, they met the Holy Prophet at night and after listening to the Quran and to the Holy Prophet’s discourse, they converted to Islam and carried the new Message to their people who also readily accepted it. The next verse leaves no doubt that they were Jews and seemed to be the leaders of their people (Bayan, vol. 8). See also 72:2.
a
72:2.
1255
这节经文提到的一伙精纳是纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人, 或, 有些人却认为是伊拉克的莫塞尔人 (مَوْصِل, Mausil) 或尼尼微 (نِيْنَوَى, Nineveh) 人。他们担心麦加人反对, 所以在夜间会见了穆圣; 他们听了 «古兰经» 和穆圣的教导之后就皈依了伊斯兰教, 并把新的启示带给了也乐意接受的民族 (بَيَان, Bayan, Vol。 8)。另见72:2
1
اس آیت میں جِنّ کا لفظ استعارۃً ایک یہودی وفد کے لئے بولا گیا ہے جو رسول کریم صلی اللہ علیہ وسلم کی خبر سن کر پوشیدہ طور پر آپ سے ملنے آیا تھا اور نصیبین واقعہ عراق کا رہنے والا تھا۔ وہ لوگ چونکہ دور سے آئے تھے۔ چُھپ کر رسول کریم صلی اللہ علیہ وسلم سے ملے تا کہ ان کی قوم اور عرب کے لوگ دشمن نہ ہو جائیں (فتح البیان جلد۸ ص۳۵۵)
a
72:2.
3783
Important Words:
نفراً (a party) is derived from نفر (nafara) which means, he ran away at random; he broke loose and went hither and thither; he became separated and returned to a distance. نفر (nafarun) means, a number of men from three to ten or less than ten; a man’s people or tribe consisting of his near relations (Lane).
Commentary:
The party of men referred to in the verse were the Jews of Nusaybin or, as some say, from Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition, they met the Holy Prophet at night and after listening to the Quran and to the Holy Prophet’s discourse, they converted to Islam and carried the new Message to their people who also readily accepted it. The next verse leaves no doubt that they were Jews and seemed to be the leaders of their people (Bayan, vol. 8). See also 72:2.
b
72:2.
2733
The party of jinn referred to in this verse were the Jews of Nasibain, or, as some say, of Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition they met the Holy Prophet at night and after listening to the Qur’an and to the Holy Prophet’s discourse, they became converted to Islam and carried the new Message to their people who also readily accepted it (Bayan, vol. 8). See also 72:2.
قُلۡ اُوۡحِیَ اِلَیَّ اَنَّہُ اسۡتَمَعَ نَفَرٌ مِّنَ الۡجِنِّ فَقَالُوۡۤا اِنَّا سَمِعۡنَا قُرۡاٰنًا عَجَبًا
46:31.
另见注释1225。
这里指的是一伙纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人。他们是非阿拉伯人, 因为他们是陌生人, 所以被称作 “精纳”, 这个字有一个意思是 “陌生人”。(Lane) 这节经文提到的这件事似乎不同于 46:30-33 经文中所提到的, 虽然有些权威认为指这两节, 因为这里的 “一伙精纳” 所说的话跟 46:30-33 经文中提到的一伙精纳所说的话似乎相像。
پہلے بھی جِنّوں کے آنے کا ذکر ہے مگر وہاں یہ ذکر ہے کہ رسول کریم صلی اللہ علیہ وسلم کے پاس کچھ جِنّ آئے۔ یہاں یہ ذکر ہے کہ خداتعالیٰ نے وحی سے بتایا کہ کچھ جِنّوں نے آپ کا قرآن سنا ہے پس یہ واقعہ اور ہے اور وہ اور۔ اس واقعہ اور جِنّوں کو سمجھنے کے لئے دیکھئے سورۃ احقاف آیت۳۰ و سبا آیت۱۳۔ سورۃ احقاف میں جن جِنّوں کا ذکر ہے ہم تاریخ اور حدیث سے ثابت کر چکے ہیں کہ وہ کچھ یہودی تھے۔ پس یہاں بھی جِنّوں سے مراد مکہ سے باہر کے کچھ یہودی ہیں۔ جن کو قرآن کا علم ہوا اور وہ سننے آئے مگر قوم سے ڈر کر پوشیدہ ہی سن کر چلے گئے۔
46:31.
See {2733}.
The reference may be to a party of the Jews of Nasibain. They were non-Arabs and being strangers they have been called "jinn" which word among other things means, a stranger (Lane). The incident mentioned in this verse seems to be different from the one referred to in 46:30-33, though the verse is taken by some authorities to refer to those verses, because the words put in the mouth of 'a company of the jinn' in the present verse possess a seeming resemblance with the words spoken by a party of the jinn referred to in 46:30-33.
46:30.
Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101,129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
b
46:31.
1497
另见注释1225。
1498
这里指的是一伙纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人。他们是非阿拉伯人, 因为他们是陌生人, 所以被称作 “精纳”, 这个字有一个意思是 “陌生人”。(Lane) 这节经文提到的这件事似乎不同于 46:30-33 经文中所提到的, 虽然有些权威认为指这两节, 因为这里的 “一伙精纳” 所说的话跟 46:30-33 经文中提到的一伙精纳所说的话似乎相像。
1
پہلے بھی جِنّوں کے آنے کا ذکر ہے مگر وہاں یہ ذکر ہے کہ رسول کریم صلی اللہ علیہ وسلم کے پاس کچھ جِنّ آئے۔ یہاں یہ ذکر ہے کہ خداتعالیٰ نے وحی سے بتایا کہ کچھ جِنّوں نے آپ کا قرآن سنا ہے پس یہ واقعہ اور ہے اور وہ اور۔ اس واقعہ اور جِنّوں کو سمجھنے کے لئے دیکھئے سورۃ احقاف آیت۳۰ و سبا آیت۱۳۔ سورۃ احقاف میں جن جِنّوں کا ذکر ہے ہم تاریخ اور حدیث سے ثابت کر چکے ہیں کہ وہ کچھ یہودی تھے۔ پس یہاں بھی جِنّوں سے مراد مکہ سے باہر کے کچھ یہودی ہیں۔ جن کو قرآن کا علم ہوا اور وہ سننے آئے مگر قوم سے ڈر کر پوشیدہ ہی سن کر چلے گئے۔
b
46:30.
4398
Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101,129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
b
46:31.
3136
See {2733}.
3137
The reference may be to a party of the Jews of Nasibain. They were non-Arabs and being strangers they have been called "jinn" which word among other things means, a stranger (Lane). The incident mentioned in this verse seems to be different from the one referred to in 46:30-33, though the verse is taken by some authorities to refer to those verses, because the words put in the mouth of 'a company of the jinn' in the present verse possess a seeming resemblance with the words spoken by a party of the jinn referred to in 46:30-33.