صَاحِب
Appears 8 times in Quran
📖 Lane's Lexicon
Classical definitions for root صحب
Derived Stems (70)
Derived Words (9)
Words derived from the lemma "صَاحِب".
- and the companion
- about their companion
- your companion
- to his companion
- their comrade
- His companion
- your companion
- Your companion
- like the Man
Occurrences in Quran
Found 8 verses containing "صَاحِب".
أَوَلَمْ يَتَفَكَّرُوا۟ ۗ مَا بِصَاحِبِهِم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ مُّبِينٌ
23:26; 34:47; 52:30; 81:23.
23:26; 34:47; 52:30; 81:23.
Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him.
23:26; 34:47; 52:30; 81:23.
Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
Commentary:
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.
g
23:26; 34:47; 52:30; 81:23.
b
23:26; 34:47; 52:30; 81:23.
1071
Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
Commentary:
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.
a
23:26; 34:47; 52:30; 81:23.
1078
Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him.
قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرْتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّىٰكَ رَجُلًا
22:6; 23:13; 35:12; 36:78; 40:68.
22:6; 23:13; 35:12; 36:78; 40:68.
22:6; 23:13; 35:12; 36:78; 40:68.
Commentary:
This verse constitutes the reply of the poor and depressed Muslim to his boastful Christian companion. He admonishes the latter not to deny God in his conceit. He seeks to rouse him from his state of self-complacency by drawing his attention to his very insignificant beginning and by implication to the transitoriness of the things of this world.
a
22:6; 23:13; 35:12; 36:78; 40:68.
a
22:6; 23:13; 35:12; 36:78; 40:68.
2078
Commentary:
This verse constitutes the reply of the poor and depressed Muslim to his boastful Christian companion. He admonishes the latter not to deny God in his conceit. He seeks to rouse him from his state of self-complacency by drawing his attention to his very insignificant beginning and by implication to the transitoriness of the things of this world.
a
22:6; 23:13; 35:12; 36:78; 40:68.
وَإِن جَٰهَدَاكَ عَلَىٰٓ أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِى ٱلدُّنْيَا مَعْرُوفًا ۖ وَٱتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ۚ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
如果人们对双亲的义务和责任看来同对安拉的职责相冲突时, 他们首先要忠于他们的创造主。但是, 不论他们双亲的任何意愿或命令同他对安拉的忠诚有冲突, 他们绝不能对双亲傲慢无礼, 而仍旧应该一如往常那样恭敬、热爱和宽待他们。
If man’s duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God he must not be arrogant or insolent to them; but should continue to show uniform courtesy, love and kindness to them.
Commentary:
After being reminded of his duty to his parents, man is warned in the present verse not to forget that his first and foremost duty is to God, and that all other duties and loyalties are subordinate to, and proceed from it. He is told that if his duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God, he must not be arrogant or insolent to them, but should continue to show uniform courtesy, love and kindness to them.
1007
如果人们对双亲的义务和责任看来同对安拉的职责相冲突时, 他们首先要忠于他们的创造主。但是, 不论他们双亲的任何意愿或命令同他对安拉的忠诚有冲突, 他们绝不能对双亲傲慢无礼, 而仍旧应该一如往常那样恭敬、热爱和宽待他们。
3042
Commentary:
After being reminded of his duty to his parents, man is warned in the present verse not to forget that his first and foremost duty is to God, and that all other duties and loyalties are subordinate to, and proceed from it. He is told that if his duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God, he must not be arrogant or insolent to them, but should continue to show uniform courtesy, love and kindness to them.
2307
If man’s duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God he must not be arrogant or insolent to them; but should continue to show uniform courtesy, love and kindness to them.
۞ قُلْ إِنَّمَآ أَعِظُكُم بِوَٰحِدَةٍ ۖ أَن تَقُومُوا۟ لِلَّهِ مَثْنَىٰ وَفُرَٰدَىٰ ثُمَّ تَتَفَكَّرُوا۟ ۚ مَا بِصَاحِبِكُم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ لَّكُم بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ
7:185; 23:71.
7:185; 23:71.
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
a
7:185; 23:71.3168
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
2403
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ
穆圣提出的理想和原则没有错 (从来不错), 也没有偏离这些原则 (也没有误入歧途)。因此从他伟大而高贵的理想和他付诸实践的方法来看, 他是安全可靠的带路人。这论点在以下几节经文中得到了强调。
یعنی جب وہ شخص ظاہر ہوگا تو ہر ایک پر کھل جائے گا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کی تعلیم کامل تھی۔ نہ وہ راستہ بھولے تھے نہ گمراہ تھے اور نہ خواہشات نفسانی کے تابع تھے۔
The ideals and principles presented by the Holy Prophet are not wrong (he has neither erred), nor has he in the least deviated from those principles (nor has he gone astray). Thus both as regards his great and noble ideals and the way he lives up to them he is a sure and safe guide. The argument is reinforced in the next few verses.
Commentary:
The verse signifies that the ideals and principles presented by the Holy Prophet are not wrong (ما ضل), nor has the Prophet in the least deviated from those principles (ما غویٰ). Thus, both as regards his great ideals, and the way he lives up to them, he is a sure and safe guide. The argument is reinforced in the next few verses.
The words "your companion" seem to imply a subtle rebuke to the Meccan disbelievers, telling them in effect that the Holy Prophet has lived among them a whole lifetime and they had always looked upon him as a paragon of honesty, integrity and truthfulness but now they dare impute to him such a heinous sin as forging lies against God (l0:l7). How inconsistent is their attitude?
1326
穆圣提出的理想和原则没有错 (从来不错), 也没有偏离这些原则 (也没有误入歧途)。因此从他伟大而高贵的理想和他付诸实践的方法来看, 他是安全可靠的带路人。这论点在以下几节经文中得到了强调。
2
یعنی جب وہ شخص ظاہر ہوگا تو ہر ایک پر کھل جائے گا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کی تعلیم کامل تھی۔ نہ وہ راستہ بھولے تھے نہ گمراہ تھے اور نہ خواہشات نفسانی کے تابع تھے۔
3967
Commentary:
The verse signifies that the ideals and principles presented by the Holy Prophet are not wrong (ما ضل), nor has the Prophet in the least deviated from those principles (ما غویٰ). Thus, both as regards his great ideals, and the way he lives up to them, he is a sure and safe guide. The argument is reinforced in the next few verses.
The words "your companion" seem to imply a subtle rebuke to the Meccan disbelievers, telling them in effect that the Holy Prophet has lived among them a whole lifetime and they had always looked upon him as a paragon of honesty, integrity and truthfulness but now they dare impute to him such a heinous sin as forging lies against God (l0:l7). How inconsistent is their attitude?
2869
The ideals and principles presented by the Holy Prophet are not wrong (he has neither erred), nor has he in the least deviated from those principles (nor has he gone astray). Thus both as regards his great and noble ideals and the way he lives up to them he is a sure and safe guide. The argument is reinforced in the next few verses.
فَنَادَوْا۟ صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ
7:78; 11:66; 26:158; 91:15.
7:78; 11:66; 26:158; 91:15.
7:78; 11:66; 26:158; 91:15.
Important Words:
تعاطی (seized) is derived from عطا. عطا الیه یدہ means, he raised his hand towards it. تعاطی الشیء means, he took the thing. تعاطی الامرmeans, he ventured upon the affair. تعاطی الرجل means, the man stood upon the extremities of the toes and raised his hands to take a thing. عطو (inf. noun) signifies, the act of raising the head and hands to take a thing. تعاط (ta‘atin) is the act of taking a thing with the hand; taking with the hand what is not right or just or due; contending in taking; standing upon the extremities of the toes with raising the hands to a thing; being bold or courageous so as to venture upon a thing without consideration or hesitation (Lane & Aqrab).
a
7:78; 11:66; 26:158; 91:15.
b
7:78; 11:66; 26:158; 91:15.
4027
Important Words:
تعاطی (seized) is derived from عطا. عطا الیه یدہ means, he raised his hand towards it. تعاطی الشیء means, he took the thing. تعاطی الامرmeans, he ventured upon the affair. تعاطی الرجل means, the man stood upon the extremities of the toes and raised his hands to take a thing. عطو (inf. noun) signifies, the act of raising the head and hands to take a thing. تعاط (ta‘atin) is the act of taking a thing with the hand; taking with the hand what is not right or just or due; contending in taking; standing upon the extremities of the toes with raising the hands to a thing; being bold or courageous so as to venture upon a thing without consideration or hesitation (Lane & Aqrab).
c
7:78; 11:66; 26:158; 91:15.
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ
21:88.
مراد یہ ہے کہ حضرت یونسؑ کی طرح مت بن۔ یعنی قوم کا فیصلہ جلدنہ طلب کر۔ اللہ تعالیٰ وقت آنے پر خود فیصلہ کرے گا۔
21:88.
21:88; 37:141.
Commentary:
The Holy Prophet is here comforted not to lose patience or give way to disappointment just because his people do not believe in him and oppose him. The time was fast approaching when they will listen, and give their allegiance, to him.
c
21:88.
1
مراد یہ ہے کہ حضرت یونسؑ کی طرح مت بن۔ یعنی قوم کا فیصلہ جلدنہ طلب کر۔ اللہ تعالیٰ وقت آنے پر خود فیصلہ کرے گا۔
c
21:88; 37:141.
4336
Commentary:
The Holy Prophet is here comforted not to lose patience or give way to disappointment just because his people do not believe in him and oppose him. The time was fast approaching when they will listen, and give their allegiance, to him.
e
21:88.
وَمَا صَاحِبُكُم بِمَجْنُونٍ
52:30; 68:3.
52:30; 68:3.
d
52:30; 68:3.
a
34:47; 52:30.
4608
Commentary:
The verse clearly shows that vv. 20-22 apply to the Holy Prophet and not to Gabriel as wrongly understood by certain commentators of the Quran.
b
52:30; 68:3.