ROOT ا و ب
17 verses • 9 derived words
📖 Lane's Lexicon
Classical definitions for root اوب
Morphology Tree
Lemmas and their derived stems found in the Quran.
اَوَّابۡ
Lemmaمَاٰبۡ
LemmaOther / General
Occurrences in Quran
Found 17 verses containing words derived from "A w b".
زُیِّنَ لِلنَّاسِ حُبُّ الشَّہَوٰتِ مِنَ النِّسَآءِ وَالۡبَنِیۡنَ وَالۡقَنٰطِیۡرِ الۡمُقَنۡطَرَۃِ مِنَ الذَّہَبِ وَالۡفِضَّۃِ وَالۡخَیۡلِ الۡمُسَوَّمَۃِ وَالۡاَنۡعٰمِ وَالۡحَرۡثِ ۗ ذٰلِکَ مَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا ۖ وَاللّٰہُ عِنۡدَہٗ حُسۡنُ الۡمَاٰبِ
18:47; 57:21.
3:186; 9:38; 10:71.
Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life.
18:47; 57:21.
3:186; 9:38; 10:71.
Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).
e
18:47; 57:21.
f
3:186; 9:38; 10:71.
a
18:47; 57:21.
b
3:186; 9:38; 10:71.
306
Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).
b
18:47; 57:21.
c
3:186; 9:38; 10:71.
379
Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life.
اَلَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ طُوۡبٰی لَہُمۡ وَحُسۡنُ مَاٰبٍ
3:16; 18:31, 108; 68:35; 98:8, 9.
3:16; 18:31, 108; 68:35; 98:8, 9.
30:16; 18:31,108; 68:35; 98:8-9.
Commentary:
The verse means that the believers will enjoy the blessings and favours of God in a greater measure than even that conceived by man. Happy shall be their final abode and happy indeed is he whose end is happy.
f
3:16; 18:31, 108; 68:35; 98:8, 9.
a
30:16; 18:31,108; 68:35; 98:8-9.
1641
Commentary:
The verse means that the believers will enjoy the blessings and favours of God in a greater measure than even that conceived by man. Happy shall be their final abode and happy indeed is he whose end is happy.
e
3:16; 18:31, 108; 68:35; 98:8, 9.
وَالَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ یَفۡرَحُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡکَ ۖ وَمِنَ الۡاَحۡزَابِ مَنۡ یُّنۡکِرُ بَعۡضَہٗ ۚ قُلۡ اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ اللّٰہَ وَلَاۤ اُشۡرِکَ بِہٖۤ ۚ اِلَیۡہِ اَدۡعُوۡا وَاِلَیۡہِ مَاٰبِ
28:53.
2:86.
18:111; 39:12; 72:21.
By the word, Ahzab (parties), is meant all those people to whom a Prophet is sent and who do not accept him.
28:53.
2:86.
18:111; 39:12; 72:21.
Commentary:
This verse shows that some of the "People of the Book" had accepted Islam while the Holy Prophet was yet in Mecca. The words, rejoice in what has been revealed to thee, most probably refer to Negus, the Abyssinian King and some of his people who, in their hearts, had become Muslims. But as their faith had not yet become publicly known, the words used about them are not "they believe" but simply "they rejoice."
The words, to whom We have given the Book, may also refer to Muslims, who naturally rejoiced to hear the glad tidings of their final triumph.
By the word احزاب (parties) is meant all those people to whom a Prophet is sent and who do not accept him. In the verse under comment the people referred to are the Jews, Christians and all other disbelievers, as the Holy Prophet has been sent to all the nations of the earth.
The words, a part thereof, have been used because disbelievers denied or disapproved of only those parts of the Quran which disagreed with their own Scriptures or their own beliefs. With regard to the remaining parts, they had no disagreement with them.
d
28:53.
e
2:86.
f
18:111; 39:12; 72:21.
a
28:53.
b
2:86.
c
18:111; 39:12; 72:21.
1647
Commentary:
This verse shows that some of the "People of the Book" had accepted Islam while the Holy Prophet was yet in Mecca. The words, rejoice in what has been revealed to thee, most probably refer to Negus, the Abyssinian King and some of his people who, in their hearts, had become Muslims. But as their faith had not yet become publicly known, the words used about them are not "they believe" but simply "they rejoice."
The words, to whom We have given the Book, may also refer to Muslims, who naturally rejoiced to hear the glad tidings of their final triumph.
By the word احزاب (parties) is meant all those people to whom a Prophet is sent and who do not accept him. In the verse under comment the people referred to are the Jews, Christians and all other disbelievers, as the Holy Prophet has been sent to all the nations of the earth.
The words, a part thereof, have been used because disbelievers denied or disapproved of only those parts of the Quran which disagreed with their own Scriptures or their own beliefs. With regard to the remaining parts, they had no disagreement with them.
d
28:53.
e
2:86.
f
18:111; 39:12; 72:21.
1448
By the word, Ahzab (parties), is meant all those people to whom a Prophet is sent and who do not accept him.
رَّبُّکُمۡ اَعۡلَمُ بِمَا فِیۡ نُفُوۡسِکُمۡ ۚ اِنۡ تَکُوۡنُوۡا صٰلِحِیۡنَ فَاِنَّہٗ کَانَ لِلۡاَوّٰبِیۡنَ غَفُوۡرًا
Commentary:
This verse shows that if a person serves his parents sincerely and wholeheartedly, then God, out of His Mercy, makes up for his remissness and lapse, if any. It is to this commandment about being kind to one’s parents in their old age that the Holy Prophet referred when he said, "Unfortunate is that person who got an opportunity to serve one of his parents and failed to earn God’s forgiveness" (Kathir, vol. 6, p. 61).
1955
Commentary:
This verse shows that if a person serves his parents sincerely and wholeheartedly, then God, out of His Mercy, makes up for his remissness and lapse, if any. It is to this commandment about being kind to one’s parents in their old age that the Holy Prophet referred when he said, "Unfortunate is that person who got an opportunity to serve one of his parents and failed to earn God’s forgiveness" (Kathir, vol. 6, p. 61).
۞ وَلَقَدۡ اٰتَیۡنَا دَاوٗدَ مِنَّا فَضۡلًا ۖ یّٰجِبَالُ اَوِّبِیۡ مَعَہٗ وَالطَّیۡرَ ۖ وَاَلَنَّا لَہُ الۡحَدِیۡدَ
21:80; 38:19, 20.
山地部族。相似的用语见12:83。
这句话的直义可理解为, 山岳和飞鸟都受到达五德的控制。当他歌颂安拉时, 它们也一起跟他虔诚地歌颂。这句话的意思只是, 大人物 (اَلْجِبَال, al-Jibal) 和精神高尚的人 (اَلطَّيْر, at-Tair) 和达五德一起赞扬安拉和歌颂安拉。«古兰经» 在好几处说, 不仅山岳和飞鸟, 而且在天地间所有其他东西--------太阳、月亮、星星、昼夜、走兽、飞鸟、河流、海洋、风、云等都是从属于人类的 (2:165; 7:55; 22:38)。
“我又为他把铁变为柔软的” 这句话表明, 达五德已经很广泛地发展了用铁制造兵器的工艺, 并且能使用铁来制造铠甲。见下节经文。
قرآن مجید میں ’’یَا جِبَالُ‘‘ جس کے معنے ہیں ’’اے پہاڑو‘‘ مفسرین یہ معنے کرتے ہیں کہ داؤد کے ساتھ پہاڑ بھی زور زور سے تسبیح کیا کرتے تھے مگر وہ بھول جاتے ہیں کہ قرآن کریم میں سورئہ یوسف میں بیان ہوا ہے کہ وَسْئَلِ الْقَرْیَۃَ الَّتِیْ کُنَّا فِیْھَا وَالْعِیْرَ الَّتِیْ اَقْبَلْنَا فِیْھَا الاٰیۃ۔ یعنی ابنائے یعقوبؑ نے کہا کہ اگر بن یامین کے متعلق ہم جھوٹ بولتے ہیں تو اس بستی سے پوچھئے جس میں ہم رہتے تھے۔ حالانکہ بستیاں کبھی بولا نہیں کرتیں۔ عرب کے ادیب کہتے ہیں کہ اس سے مراد ’’بستی والے‘‘ ہیں اور عِیْر کے معنے گدھے کے ہیں۔ لیکن اس کے معنے اد
یعنی نیک لوگ۔ نیز دیکھئے نوٹ سورہ مائدہ آیت۱۱۱
21:80; 38:19, 20.
Mountain tribes. For a similar expression see 12:83.
See {1907}.
The expression, 'And We made the iron soft for him,' shows that the art of making implements of war from iron was very much developed by David and he freely made use of it for making coats of mail as the next verse shows.
21:80; 38:19-20.
Important Words:
أوبی (repeat the praises) is derived from آب which means, he returned. آب الی الله means, he returned to God from his sins, he repented. أوب means, he repeated or echoed the praises of God (Lane & Aqrab).
Commentary:
As the principal theme of this Surah is the triumph of Islam and the great wealth, power and dominion that were to be given to Muslims, and as the might and splendour of the Israelites attained its zenith in the reigns of David and Solomon, so a somewhat detailed reference has been made in this Surah to these two great Prophets and Kings in order, on the one hand, to tell Muslims that such great glory and splendour will come to them also, and, on the other, to warn them that if they did not behave properly and if they defied and violated Divine commandments and indulged in evil practices, they too will come to grief, as did the Israelites after Solomon’s death, when all their power and glory departed, and they became pariahs among the nations.
For a detailed discussion of the subject as to how the mountains and the birds repeated the praises of God along with David see 21:80. Briefly, the word "mountains" signifies those mountain tribes which submitted to David, while the use of the word "birds" implies that David led large and powerful armies followed by flocks of birds which feasted upon the dead bodies of his vanquished foes. The words "birds" may also signify highly spiritual men or real birds which David used for carrying messages in time of war.
The expression "And We made the iron soft for him" shows that the art of making implements of war from iron had very much developed under David and he freely made use of it for making coats of mail as the next verse shows.
e
21:80; 38:19, 20.
1040
山地部族。相似的用语见12:83。
1041
这句话的直义可理解为, 山岳和飞鸟都受到达五德的控制。当他歌颂安拉时, 它们也一起跟他虔诚地歌颂。这句话的意思只是, 大人物 (اَلْجِبَال, al-Jibal) 和精神高尚的人 (اَلطَّيْر, at-Tair) 和达五德一起赞扬安拉和歌颂安拉。«古兰经» 在好几处说, 不仅山岳和飞鸟, 而且在天地间所有其他东西--------太阳、月亮、星星、昼夜、走兽、飞鸟、河流、海洋、风、云等都是从属于人类的 (2:165; 7:55; 22:38)。
1042
“我又为他把铁变为柔软的” 这句话表明, 达五德已经很广泛地发展了用铁制造兵器的工艺, 并且能使用铁来制造铠甲。见下节经文。
2
قرآن مجید میں ’’یَا جِبَالُ‘‘ جس کے معنے ہیں ’’اے پہاڑو‘‘ مفسرین یہ معنے کرتے ہیں کہ داؤد کے ساتھ پہاڑ بھی زور زور سے تسبیح کیا کرتے تھے مگر وہ بھول جاتے ہیں کہ قرآن کریم میں سورئہ یوسف میں بیان ہوا ہے کہ وَسْئَلِ الْقَرْیَۃَ الَّتِیْ کُنَّا فِیْھَا وَالْعِیْرَ الَّتِیْ اَقْبَلْنَا فِیْھَا الاٰیۃ۔ یعنی ابنائے یعقوبؑ نے کہا کہ اگر بن یامین کے متعلق ہم جھوٹ بولتے ہیں تو اس بستی سے پوچھئے جس میں ہم رہتے تھے۔ حالانکہ بستیاں کبھی بولا نہیں کرتیں۔ عرب کے ادیب کہتے ہیں کہ اس سے مراد ’’بستی والے‘‘ ہیں اور عِیْر کے معنے گدھے کے ہیں۔ لیکن اس کے معنے اد
3
یعنی نیک لوگ۔ نیز دیکھئے نوٹ سورہ مائدہ آیت۱۱۱
c
21:80; 38:19-20.
3137
Important Words:
أوبی (repeat the praises) is derived from آب which means, he returned. آب الی الله means, he returned to God from his sins, he repented. أوب means, he repeated or echoed the praises of God (Lane & Aqrab).
Commentary:
As the principal theme of this Surah is the triumph of Islam and the great wealth, power and dominion that were to be given to Muslims, and as the might and splendour of the Israelites attained its zenith in the reigns of David and Solomon, so a somewhat detailed reference has been made in this Surah to these two great Prophets and Kings in order, on the one hand, to tell Muslims that such great glory and splendour will come to them also, and, on the other, to warn them that if they did not behave properly and if they defied and violated Divine commandments and indulged in evil practices, they too will come to grief, as did the Israelites after Solomon’s death, when all their power and glory departed, and they became pariahs among the nations.
For a detailed discussion of the subject as to how the mountains and the birds repeated the praises of God along with David see 21:80. Briefly, the word "mountains" signifies those mountain tribes which submitted to David, while the use of the word "birds" implies that David led large and powerful armies followed by flocks of birds which feasted upon the dead bodies of his vanquished foes. The words "birds" may also signify highly spiritual men or real birds which David used for carrying messages in time of war.
The expression "And We made the iron soft for him" shows that the art of making implements of war from iron had very much developed under David and he freely made use of it for making coats of mail as the next verse shows.
c
21:80; 38:19, 20.
2378A
Mountain tribes. For a similar expression see 12:83.
2378B
See {1907}.
2379
The expression, 'And We made the iron soft for him,' shows that the art of making implements of war from iron was very much developed by David and he freely made use of it for making coats of mail as the next verse shows.
اِصۡبِرۡ عَلٰی مَا یَقُوۡلُوۡنَ وَاذۡکُرۡ عَبۡدَنَا دَاوٗدَ ذَا الۡاَیۡدِ ۖ اِنَّہٗۤ اَوَّابٌ
Prophets David, Solomon and Job possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Qur’an (4:164, 6:85 & 21:80-84).
Commentary:
In this and the following several verses the Holy Prophet has been enjoined to bear patiently the jeers and sneers of disbelievers, like Prophets David, Solomon and Job who too had to face mockery and opposition from their enemies. These three Prophets possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Quran.
See also 4:164, 6:85 & 21:80-84.
3388
Commentary:
In this and the following several verses the Holy Prophet has been enjoined to bear patiently the jeers and sneers of disbelievers, like Prophets David, Solomon and Job who too had to face mockery and opposition from their enemies. These three Prophets possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Quran.
See also 4:164, 6:85 & 21:80-84.
2522
Prophets David, Solomon and Job possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Qur’an (4:164, 6:85 & 21:80-84).
وَالطَّیۡرَ مَحۡشُوۡرَۃً ۖ کُلٌّ لَّہٗۤ اَوَّابٌ
طَیْر اور جِبَال کی تشریح کے لئے دیکھئے سورہ سبا نوٹ آیت۱۱۔
Commentary:
While the reference in the word الجبال (the mountains) in the preceding verse is to the mountain tribes, in طیر (birds) it may be to those tribes who hated to be held in subjection by David and were impatient to get their liberty. The sense of impatience seems to be implied in the root word طار (it flew). See also 21:80 & 34:11, 12.
1
طَیْر اور جِبَال کی تشریح کے لئے دیکھئے سورہ سبا نوٹ آیت۱۱۔
3390
Commentary:
While the reference in the word الجبال (the mountains) in the preceding verse is to the mountain tribes, in طیر (birds) it may be to those tribes who hated to be held in subjection by David and were impatient to get their liberty. The sense of impatience seems to be implied in the root word طار (it flew). See also 21:80 & 34:11, 12.
فَغَفَرۡنَا لَہٗ ذٰلِکَ ۖ وَاِنَّ لَہٗ عِنۡدَنَا لَزُلۡفٰی وَحُسۡنَ مَاٰبٍ
غَفَرْنَا لَهٗ (Ghafarna la-hu) 的意思可以是, “我们保护了他”, 或 “我们把他的事情搞好了”(Lane)。“他在我的面前具有近的地位和优美的归宿。”这句话表明, 达五德没有任何道德上的缺点或精神弱点, 并且有效地否定和推翻了 «圣经» 强加给他的所谓犯了通奸罪的恶意指控 (《撒母耳记下》11:4-5)。
The expression Ghafarna la-hu may mean, 'We gave him Our protection,' or, 'We set his affairs right' (Lane). The words, 'he had a position of nearness with Us and an excellent resort,' show that David did not suffer from any moral defect or spiritual weakness, and most effectively negative and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Sam. 11: 4 & 5).
Important Words:
غفرنا (We forgave him). غفر الشیء means, he concealed or hid the thing. غفر الله له: God forgave him his sins. غفر الامر means, he set right the affair (Lane & Aqrab). See also 2:59, 200, 286 & 14:42.
Commentary:
The expression غفرنا له may mean, "We gave him Our protection" or "We set his affairs right." The words, "he had a position of nearness with Us and an excellent retreat," show that David did not suffer from any moral defect and spiritual weakness; rather they most effectively negate and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Samuel, 11:4, 5).
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غَفَرْنَا لَهٗ (Ghafarna la-hu) 的意思可以是, “我们保护了他”, 或 “我们把他的事情搞好了”(Lane)。“他在我的面前具有近的地位和优美的归宿。”这句话表明, 达五德没有任何道德上的缺点或精神弱点, 并且有效地否定和推翻了 «圣经» 强加给他的所谓犯了通奸罪的恶意指控 (《撒母耳记下》11:4-5)。
4
یہ کمزوریاں جسمانی تھیں‘ روحانی نہیں تھیں۔
5
اگر واقعہ میں وہ کسی کی بیوی چھینتا یا کمزور قبائل کو ظلماً اپنے ماتحت کرتا تو ہمارا پیارا کس طرح ہو سکتا تھا۔
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Important Words:
غفرنا (We forgave him). غفر الشیء means, he concealed or hid the thing. غفر الله له: God forgave him his sins. غفر الامر means, he set right the affair (Lane & Aqrab). See also 2:59, 200, 286 & 14:42.
Commentary:
The expression غفرنا له may mean, "We gave him Our protection" or "We set his affairs right." The words, "he had a position of nearness with Us and an excellent retreat," show that David did not suffer from any moral defect and spiritual weakness; rather they most effectively negate and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Samuel, 11:4, 5).
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The expression Ghafarna la-hu may mean, 'We gave him Our protection,' or, 'We set his affairs right' (Lane). The words, 'he had a position of nearness with Us and an excellent resort,' show that David did not suffer from any moral defect or spiritual weakness, and most effectively negative and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Sam. 11: 4 & 5).
وَوَہَبۡنَا لِدَاوٗدَ سُلَیۡمٰنَ ۚ نِعۡمَ الۡعَبۡدُ ۖ اِنَّہٗۤ اَوَّابٌ
27:17.
27:17.
27:17.
Commentary:
After briefly reverting to the primary theme with which this Surah had opened, the present verse gives another example of a Divine Prophet—Solomon, upon whom God had bestowed great material wealth, power and honour, but who also suffered at the hands of his evil-minded enemies. Reversion to the primary theme is meant to tell the Holy Prophet that he too, like the great Prophets, David and Solomon, will have to go through great trials and tribulations in the way of God.
e
27:17.
b
27:17.
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Commentary:
After briefly reverting to the primary theme with which this Surah had opened, the present verse gives another example of a Divine Prophet—Solomon, upon whom God had bestowed great material wealth, power and honour, but who also suffered at the hands of his evil-minded enemies. Reversion to the primary theme is meant to tell the Holy Prophet that he too, like the great Prophets, David and Solomon, will have to go through great trials and tribulations in the way of God.
c
27:17.
وَاِنَّ لَہٗ عِنۡدَنَا لَزُلۡفٰی وَحُسۡنَ مَاٰبٍ