خَمْسَة
Appears 3 times in Quran
📖 Lane's Lexicon
Classical definitions for root خمس
Derived Stems (36)
Derived Words (3)
Words derived from the lemma "خَمْسَة".
Occurrences in Quran
Found 3 verses containing "خَمْسَة".
بَلَىٰٓ ۚ إِن تَصْبِرُوا۟ وَتَتَّقُوا۟ وَيَأْتُوكُم مِّن فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُسَوِّمِينَ
这句话的意思是: 如果不信者又立即来攻击而不给予穆斯林有任何时间恢复, 养主将以五千个天使援助他们。天使数目的不同--------前节经文提到的数目为三干--------是由于穆斯林以后大为削弱的状况。当时他们疲惫不堪, 伤亡惨重, 因而极需援助。古来西人朝麦加走了一段距离以后, 决定重新攻击穆斯林。穆圣知道这事后, 在战斗发生的第二天就发出紧急进军令, 并且指令只有那些参加过吴候德 (اُحُدْ, Uhud) 战役的追随者可以跟他去。他们一直到了遥远的哈姆拉艾尔•阿萨德 (حَمْراءُالْاَسَدْ, Hamra’ul-Asad), 离麦地那约八英里远的一个地方。然而, 麦加人吓倒了, 没有料到穆圣和他的追随者会如此勇敢而神速地出现, 所以决定仓促退回麦加。这是由于天使在他们心中引起了恐惧。否则, 就没有理由说明为什么逃离穆斯林, 而仅在一天之前他们使穆斯林蒙受极大的损失, 使他们人数大为减少外, 更由於一天的战役而疲惫不堪及严重受伤。
سَوَّمَ عَلَیْھِمْ: اَغَارَ عَلَیْھِمْ یعنی سَوَّمَ کے معنے حملہ کرنے کے ہوتے ہیں (اقرب) پس مُسَوِّمِیْنَ کے معنے ہوں گے سخت حملہ کرنے والے۔
The word bala also denotes a connection between the verses and supplies the answer to the question in 3:125, viz. Will it not suffice you? Thus the meaning would be: "Yes, it will suffice us, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
The words signify that if the disbelievers returned to the attack at once, without giving the Muslims any time to recoup themselves, God would help them with 5,000 angels. The difference in the number of angels—in the preceding verse the number mentioned being 3,000—was due to the later greatly weakened condition of the Muslims. They were at that time exhausted and badly mauled and, therefore, needed greater help. After having gone to some distance towards Mecca the Quraish decided to return and attack the Muslims again. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should go with him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to t
Musawwimin is derived from Sawwama. They say Sawwama ‘Alaihim, i.e. he suddenly and vehemently attacked them and wrought havoc among them (Aqrab).
Important Words:
فور (immediately) is derived from فار. They say فار الماء i.e. the water gushed forth from the earth. فارت القدر means, the contents of the cooking pot vehemently boiled and rose high in it. فورة means, the intensity of heat or anger or the like. فورة النھار means, the first part of the day. فور signifies the state or condition that comes without delay. The Arabs say رجع من فوره he returned or turned back immediately without tarrying (Arab).
مسومین (attacking vehemently) is derived from سوم. They say سوم الفرس i.e. he branded the horse with a brand. سوم الخیل means, he let loose the horses for grazing. سوم علیھمmeans, he suddenly and vehemently attacked them and wrought havoc among them (Aqrab). In the verse under comment the word is used in the last-mentioned sense.
Commentary:
The verse signifies that if the disbelievers returned to the attack at once, without giving the Muslims any opportunity to recoup themselves, God would help the latter with five thousand angels. The difference in the number of angels,—in the preceding verse the number mentioned being 3,000—was due to the difference in the condition of the Muslims. They were at that time exhausted and wounded and, therefore, needed greater help than they would have needed, if the enemy attack had been delayed.
The enemy did indeed think of returning, but God prevented them from doing so. Briefly stated, the facts are that when the Quraish were retracing their steps towards Mecca, members of the Arab tribes living in the vicinity of Medina asked them about the results of the battle, and when they declared that they were victorious, these men put them to shame by saying, "If you have been really victorious, where are the spoils? What have you brought from the battlefield?" Touched to the quick by this taunt, the Quraish decided to retrieve their shame by attacking the Muslims once more. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should join him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to the fear which the angels had inspired in their hearts. Otherwise there was no reason for them to flee from an enemy upon whom they had inflicted so heavy a loss only a day before and who, besides being very much reduced in number, were utterly exhausted and were suffering from grievous wounds as a result of the previous day’s fighting.
A recent commentator, having translated the words, من فورھم ھذا as "in headlong manner", has applied them to the Battle of Ahzab. This is not right. The fact is that verses 125 and 126, as already explained, are both connected with the Battle of Uhud and relate to the time immediately following it. The word بلی (yea) occurring in the beginning of the verse also denotes a connection between the verses and supplies the answer to the question in 3:125, viz: will it not suffice you? Thus the word بلی would here mean "yes, it will suffice, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
276
这句话的意思是: 如果不信者又立即来攻击而不给予穆斯林有任何时间恢复, 养主将以五千个天使援助他们。天使数目的不同--------前节经文提到的数目为三干--------是由于穆斯林以后大为削弱的状况。当时他们疲惫不堪, 伤亡惨重, 因而极需援助。古来西人朝麦加走了一段距离以后, 决定重新攻击穆斯林。穆圣知道这事后, 在战斗发生的第二天就发出紧急进军令, 并且指令只有那些参加过吴候德 (اُحُدْ, Uhud) 战役的追随者可以跟他去。他们一直到了遥远的哈姆拉艾尔•阿萨德 (حَمْراءُالْاَسَدْ, Hamra’ul-Asad), 离麦地那约八英里远的一个地方。然而, 麦加人吓倒了, 没有料到穆圣和他的追随者会如此勇敢而神速地出现, 所以决定仓促退回麦加。这是由于天使在他们心中引起了恐惧。否则, 就没有理由说明为什么逃离穆斯林, 而仅在一天之前他们使穆斯林蒙受极大的损失, 使他们人数大为减少外, 更由於一天的战役而疲惫不堪及严重受伤。
4
سَوَّمَ عَلَیْھِمْ: اَغَارَ عَلَیْھِمْ یعنی سَوَّمَ کے معنے حملہ کرنے کے ہوتے ہیں (اقرب) پس مُسَوِّمِیْنَ کے معنے ہوں گے سخت حملہ کرنے والے۔
410
Important Words:
فور (immediately) is derived from فار. They say فار الماء i.e. the water gushed forth from the earth. فارت القدر means, the contents of the cooking pot vehemently boiled and rose high in it. فورة means, the intensity of heat or anger or the like. فورة النھار means, the first part of the day. فور signifies the state or condition that comes without delay. The Arabs say رجع من فوره he returned or turned back immediately without tarrying (Arab).
مسومین (attacking vehemently) is derived from سوم. They say سوم الفرس i.e. he branded the horse with a brand. سوم الخیل means, he let loose the horses for grazing. سوم علیھمmeans, he suddenly and vehemently attacked them and wrought havoc among them (Aqrab). In the verse under comment the word is used in the last-mentioned sense.
Commentary:
The verse signifies that if the disbelievers returned to the attack at once, without giving the Muslims any opportunity to recoup themselves, God would help the latter with five thousand angels. The difference in the number of angels,—in the preceding verse the number mentioned being 3,000—was due to the difference in the condition of the Muslims. They were at that time exhausted and wounded and, therefore, needed greater help than they would have needed, if the enemy attack had been delayed.
The enemy did indeed think of returning, but God prevented them from doing so. Briefly stated, the facts are that when the Quraish were retracing their steps towards Mecca, members of the Arab tribes living in the vicinity of Medina asked them about the results of the battle, and when they declared that they were victorious, these men put them to shame by saying, "If you have been really victorious, where are the spoils? What have you brought from the battlefield?" Touched to the quick by this taunt, the Quraish decided to retrieve their shame by attacking the Muslims once more. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should join him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to the fear which the angels had inspired in their hearts. Otherwise there was no reason for them to flee from an enemy upon whom they had inflicted so heavy a loss only a day before and who, besides being very much reduced in number, were utterly exhausted and were suffering from grievous wounds as a result of the previous day’s fighting.
A recent commentator, having translated the words, من فورھم ھذا as "in headlong manner", has applied them to the Battle of Ahzab. This is not right. The fact is that verses 125 and 126, as already explained, are both connected with the Battle of Uhud and relate to the time immediately following it. The word بلی (yea) occurring in the beginning of the verse also denotes a connection between the verses and supplies the answer to the question in 3:125, viz: will it not suffice you? Thus the word بلی would here mean "yes, it will suffice, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
471
The word bala also denotes a connection between the verses and supplies the answer to the question in 3:125, viz. Will it not suffice you? Thus the meaning would be: "Yes, it will suffice us, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
472
The words signify that if the disbelievers returned to the attack at once, without giving the Muslims any time to recoup themselves, God would help them with 5,000 angels. The difference in the number of angels—in the preceding verse the number mentioned being 3,000—was due to the later greatly weakened condition of the Muslims. They were at that time exhausted and badly mauled and, therefore, needed greater help. After having gone to some distance towards Mecca the Quraish decided to return and attack the Muslims again. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should go with him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to t
473
Musawwimin is derived from Sawwama. They say Sawwama ‘Alaihim, i.e. he suddenly and vehemently attacked them and wrought havoc among them (Aqrab).
سَيَقُولُونَ ثَلَٰثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًۢا بِٱلْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّىٓ أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَآءً ظَٰهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا
这些猜测看来是根据那地下墓穴某些小室墙上所刻图像而产生的; 可是每一刻出的图像指的只是一个特定的家族、一伙人或小组。在墓穴中某一时期中避难的人数不得而知。从图像中看,似乎总是有一只狗陪伴着一伙避难者。
یہ پرانی غاروں کے مختلف کمروں کی کیفیت ہے بعض کمروں کے کتبے بتاتے ہیں کہ وہاں تین نے پناہ لی‘ بعض کتبے بتاتے ہیں کہ وہاں سات نے پناہ لی۔ اسی طرح مختلف کمروں کے متعلق مختلف تعداد بتائی گئی ہے۔
کیٹا کومبز(Catacombs) میں پناہ گزیں مسیحیوں کے ساتھ ہر جگہ کتا بھی دکھایا گیا ہے۔
تعجب ہے کہ قرآن مجید تو کہتا ہے کہ اصحاب کہف کی تعداد صرف تھوڑے لوگ جانتے ہیں مگر تفسیریں دیکھو تو معلوم ہوتا ہے کہ ان کی تعداد بچہ بچہ کو معلوم ہے۔
These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees.
Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.
754
这些猜测看来是根据那地下墓穴某些小室墙上所刻图像而产生的; 可是每一刻出的图像指的只是一个特定的家族、一伙人或小组。在墓穴中某一时期中避难的人数不得而知。从图像中看,似乎总是有一只狗陪伴着一伙避难者。
2
یہ پرانی غاروں کے مختلف کمروں کی کیفیت ہے بعض کمروں کے کتبے بتاتے ہیں کہ وہاں تین نے پناہ لی‘ بعض کتبے بتاتے ہیں کہ وہاں سات نے پناہ لی۔ اسی طرح مختلف کمروں کے متعلق مختلف تعداد بتائی گئی ہے۔
3
کیٹا کومبز(Catacombs) میں پناہ گزیں مسیحیوں کے ساتھ ہر جگہ کتا بھی دکھایا گیا ہے۔
4
تعجب ہے کہ قرآن مجید تو کہتا ہے کہ اصحاب کہف کی تعداد صرف تھوڑے لوگ جانتے ہیں مگر تفسیریں دیکھو تو معلوم ہوتا ہے کہ ان کی تعداد بچہ بچہ کو معلوم ہے۔
2063
Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.
1684
These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟ ۖ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا۟ يَوْمَ ٱلْقِيَٰمَةِ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
Commentary:
The subject which was only indirectly introduced in v. 6 has been elaborated in this and the next few verses. The present verse refers to the secret plots and conspiracies against Islam of the Jews and hypocrites of Medina. It condemns this evil practice and warns them that their plots are not hidden from God. He has sent the Holy Prophet and He is his Guardian and Protector, and their conspiracies would do him no harm. They are further warned that they would be punished for their wicked designs. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and of their secret plots against Islam and against the life of the Holy Prophet.
4177
Commentary:
The subject which was only indirectly introduced in v. 6 has been elaborated in this and the next few verses. The present verse refers to the secret plots and conspiracies against Islam of the Jews and hypocrites of Medina. It condemns this evil practice and warns them that their plots are not hidden from God. He has sent the Holy Prophet and He is his Guardian and Protector, and their conspiracies would do him no harm. They are further warned that they would be punished for their wicked designs. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and of their secret plots against Islam and against the life of the Holy Prophet.