ROOT ص ب ح
42 verses • 24 derived words
📖 Lane's Lexicon
Classical definitions for root صبح
Morphology Tree
Lemmas and their derived stems found in the Quran.
أَصْبَحَ
Lemmaصَبَاح
Lemmaصَبَّحَ
Lemmaصُبْح
Lemmaمِصْبَاح
Lemmaمُصْبِحِين
LemmaOther / General
Occurrences in Quran
Found 42 verses containing words derived from "S b H".
وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟ ۚ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِۦٓ إِخْوَٰنًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَهْتَدُونَ
8:64.
3:106; 6:160; 8:47.
2:232.
حَبْل (Habl)的意思是绑或扎紧一件东西的绳索; 束缚; 合同或协定; 对某人或某事的安全负责的义务; 联盟和保护 (Lane)。相传穆圣曾说过: “安拉的经典是他的绳索, 从诸天伸展到大地”。 (جَرِيْر, Jarir iv.30)
在穆圣出现于阿拉伯人中之前, 很难发现一个比阿拉伯人更分离的民族, 但同时, 人类历史未能提出任何像阿拉伯人在他们伟大的安拉的崇高教导和伟大导师的典范鼓舞下结成了手足之情的关系的例子。
3:106; 6:160; 8:47.
2:232.
8:64.
Habl means, a rope or cord with which a thing is tied or made fast; a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; alliance and protection (Lane). The Holy Prophet is reported to have said, 'The Book of God is the rope of Allah which has been extended from the heavens to the earth' (Jarir, iv. 30).
It will be hard to find a more disunited people than the Arabs before the Holy Prophet appeared among them, but, at the same time, human history fails to provide any example of the bond of loving brotherhood into which the Arabs were united by the noble teaching and example of their great Master.
The words "on the brink of a pit of fire" signify the internecine warfare in which the Arabs were constantly engaged and which was consuming their manpower.
3:106; 6:160; 8:47.
2:232.
8:64.
Important Words:
حبل (rope). They say حبله i.e. he bound or tied him with a rope or cord. حبل الصید means, he caught the game with a snare or net. حبلت المرأة means, the woman became pregnant. حبل means, a rope or cord or anything with which a thing is tied or made fast; a bond or cause of union or link of connection, such as a bond of love or friendship; mutual connection by such a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; a promise or assurance of security or safety; an artery, vein or nerve (Lane). It also means alliance and protection (Aqrab).
Commentary:
Another cause of the spiritual degradation of the Israelites was that they did not remain united but split up into sections, finding fault with one another. The verse warns Muslims against that danger. The Holy Prophet is reported to have said: "The Book of God is the rope of Allah which has been extended from the heavens to the earth" (Jarir, iv. 30). Broadly speaking, there are three things which may be taken to have been here meant by the rope of God, by holding fast to which Muslims may remain united and be safe against disunion and disruption: (1) the Quran; (2) the Messenger of God; (3) the Successors to the Messenger of God.
The similitude may have reference to sea life. Ropes are thrown to save the life of a drowning man. When a man falls into the sea or when a boat is wrecked by a storm, people in the boat or those standing on the shore throw out ropes to those who are struggling for their lives in the sea. The similitude is thus incidentally a refutation of the objection that the Quran restricts its similitudes to such objects only as were known to the desert dwellers of Arabia.
It may be noted here that whenever the Quran speaks of the open or secret hostility of the enemies of Islam, it exhorts Muslims to be strong of faith; for it is at such times that one is likely to waver and show weakness in resolution. Thus, after referring to the hostility of the People of the Book (3:100, 101) the Quran exhorts Muslims: (1) to fear God as He should be feared (3:103); (2) to be constant in obedience to God (3:103); and (3) to hold fast to the rope of God and preserve themselves from disunion (3:104).
The words, remember the favour of Allah, signify that as one can properly appreciate a boon of God only when one experiences the disadvantages that result from its absence, so the Quran reminds Muslims of the discord and enmity that existed between them before they became united in Islam.
The words, He united your hearts in love, show that according to Islam it is no great virtue to bear no malice or hatred to others. Nor does Islam inculcate a life of seclusion and detachment. What it requires is positive love for, and active sympathy with, fellow beings. One who is devoid of this is really devoid of true faith.
a
8:64.
e
3:106; 6:160; 8:47.
f
2:232.
267
حَبْل (Habl)的意思是绑或扎紧一件东西的绳索; 束缚; 合同或协定; 对某人或某事的安全负责的义务; 联盟和保护 (Lane)。相传穆圣曾说过: “安拉的经典是他的绳索, 从诸天伸展到大地”。 (جَرِيْر, Jarir iv.30)
268
在穆圣出现于阿拉伯人中之前, 很难发现一个比阿拉伯人更分离的民族, 但同时, 人类历史未能提出任何像阿拉伯人在他们伟大的安拉的崇高教导和伟大导师的典范鼓舞下结成了手足之情的关系的例子。
a
3:106; 6:160; 8:47.
b
2:232.
c
8:64.
390
Important Words:
حبل (rope). They say حبله i.e. he bound or tied him with a rope or cord. حبل الصید means, he caught the game with a snare or net. حبلت المرأة means, the woman became pregnant. حبل means, a rope or cord or anything with which a thing is tied or made fast; a bond or cause of union or link of connection, such as a bond of love or friendship; mutual connection by such a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; a promise or assurance of security or safety; an artery, vein or nerve (Lane). It also means alliance and protection (Aqrab).
Commentary:
Another cause of the spiritual degradation of the Israelites was that they did not remain united but split up into sections, finding fault with one another. The verse warns Muslims against that danger. The Holy Prophet is reported to have said: "The Book of God is the rope of Allah which has been extended from the heavens to the earth" (Jarir, iv. 30). Broadly speaking, there are three things which may be taken to have been here meant by the rope of God, by holding fast to which Muslims may remain united and be safe against disunion and disruption: (1) the Quran; (2) the Messenger of God; (3) the Successors to the Messenger of God.
The similitude may have reference to sea life. Ropes are thrown to save the life of a drowning man. When a man falls into the sea or when a boat is wrecked by a storm, people in the boat or those standing on the shore throw out ropes to those who are struggling for their lives in the sea. The similitude is thus incidentally a refutation of the objection that the Quran restricts its similitudes to such objects only as were known to the desert dwellers of Arabia.
It may be noted here that whenever the Quran speaks of the open or secret hostility of the enemies of Islam, it exhorts Muslims to be strong of faith; for it is at such times that one is likely to waver and show weakness in resolution. Thus, after referring to the hostility of the People of the Book (3:100, 101) the Quran exhorts Muslims: (1) to fear God as He should be feared (3:103); (2) to be constant in obedience to God (3:103); and (3) to hold fast to the rope of God and preserve themselves from disunion (3:104).
The words, remember the favour of Allah, signify that as one can properly appreciate a boon of God only when one experiences the disadvantages that result from its absence, so the Quran reminds Muslims of the discord and enmity that existed between them before they became united in Islam.
The words, He united your hearts in love, show that according to Islam it is no great virtue to bear no malice or hatred to others. Nor does Islam inculcate a life of seclusion and detachment. What it requires is positive love for, and active sympathy with, fellow beings. One who is devoid of this is really devoid of true faith.
c
3:106; 6:160; 8:47.
d
2:232.
e
8:64.
449
Habl means, a rope or cord with which a thing is tied or made fast; a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; alliance and protection (Lane). The Holy Prophet is reported to have said, 'The Book of God is the rope of Allah which has been extended from the heavens to the earth' (Jarir, iv. 30).
450
It will be hard to find a more disunited people than the Arabs before the Holy Prophet appeared among them, but, at the same time, human history fails to provide any example of the bond of loving brotherhood into which the Arabs were united by the noble teaching and example of their great Master.
451
The words "on the brink of a pit of fire" signify the internecine warfare in which the Arabs were constantly engaged and which was consuming their manpower.
فَطَوَّعَتْ لَهُۥ نَفْسُهُۥ قَتْلَ أَخِيهِ فَقَتَلَهُۥ فَأَصْبَحَ مِنَ ٱلْخَٰسِرِينَ
Commentary:
Instead of directly and briefly saying that "he killed his brother", the verse expresses the same idea in a somewhat longer sentence, viz. his mind induced him to kill his brother, so he killed him. This is done to point to the great truth that it is man’s own نفس or mind, or more properly his own "self" which often becomes the source of evil for him.
666
Commentary:
Instead of directly and briefly saying that "he killed his brother", the verse expresses the same idea in a somewhat longer sentence, viz. his mind induced him to kill his brother, so he killed him. This is done to point to the great truth that it is man’s own نفس or mind, or more properly his own "self" which often becomes the source of evil for him.
فَبَعَثَ ٱللَّهُ غُرَابًا يَبْحَثُ فِى ٱلْأَرْضِ لِيُرِيَهُۥ كَيْفَ يُوَٰرِى سَوْءَةَ أَخِيهِ ۚ قَالَ يَٰوَيْلَتَىٰٓ أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَٰذَا ٱلْغُرَابِ فَأُوَٰرِىَ سَوْءَةَ أَخِى ۖ فَأَصْبَحَ مِنَ ٱلنَّٰدِمِينَ
یعنی اتفاقاً ایک کوّا آگیا اور اس نے دوسرے کوّے کی لاش دیکھی اور پنجوں اور چونچ سے مٹی کرید کر اس پر ڈال دی اس پر قاتل بھائی کے دل میں جوش محبت پیدا ہوا اور اس نے یہ کہا۔ خداتعالیٰ کے کوّا بھیجنے سے مراد یہی ہے کہ اس کے عام قانون کے ماتحت ایک کوّا اڑتا ہوا وہاں پہنچ گیا۔
عربی کا محاورہ ہے کہ حسرت اور افسوس کے وقت یہ الفاظ کہتے ہیں۔
Commentators differ as to whether the incident of the raven did actually happen or it is only a parable. It is not improbable that an incident of this nature might have actually occurred. Study of the ways and habits of birds has led to many useful discoveries. See Gen. 4:1-15; and 'The Jerusalem Targum.'
Commentary:
Commentators differ as to whether the incident of the raven mentioned in the present verse was an actual fact or whether it is merely meant as a parable. It is not at all improbable that an incident of this nature might have actually occurred. The study of the ways and habits of birds has led to many useful discoveries. For the Biblical story of the two sons of Adam see Gen. 4:1-15 also the Jerusalem Targum.
4
یعنی اتفاقاً ایک کوّا آگیا اور اس نے دوسرے کوّے کی لاش دیکھی اور پنجوں اور چونچ سے مٹی کرید کر اس پر ڈال دی اس پر قاتل بھائی کے دل میں جوش محبت پیدا ہوا اور اس نے یہ کہا۔ خداتعالیٰ کے کوّا بھیجنے سے مراد یہی ہے کہ اس کے عام قانون کے ماتحت ایک کوّا اڑتا ہوا وہاں پہنچ گیا۔
5
عربی کا محاورہ ہے کہ حسرت اور افسوس کے وقت یہ الفاظ کہتے ہیں۔
667
Commentary:
Commentators differ as to whether the incident of the raven mentioned in the present verse was an actual fact or whether it is merely meant as a parable. It is not at all improbable that an incident of this nature might have actually occurred. The study of the ways and habits of birds has led to many useful discoveries. For the Biblical story of the two sons of Adam see Gen. 4:1-15 also the Jerusalem Targum.
739
Commentators differ as to whether the incident of the raven did actually happen or it is only a parable. It is not improbable that an incident of this nature might have actually occurred. Study of the ways and habits of birds has led to many useful discoveries. See Gen. 4:1-15; and 'The Jerusalem Targum.'
فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَٰرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٌ ۚ فَعَسَى ٱللَّهُ أَن يَأْتِىَ بِٱلْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِۦ فَيُصْبِحُوا۟ عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ نَٰدِمِينَ
32:30.
یعنی دل میں یہ بات کہتے جاتے ہیں۔
32:30.
Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane).
"Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it.
32:30, 31.
Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it.
b
32:30.
1
یعنی دل میں یہ بات کہتے جاتے ہیں۔
a
32:30, 31.
684
Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it.
b
32:30.
758
Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane).
759
"Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it.
وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓا۟ أَهَٰٓؤُلَآءِ ٱلَّذِينَ أَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ ۙ إِنَّهُمْ لَمَعَكُمْ ۚ حَبِطَتْ أَعْمَٰلُهُمْ فَأَصْبَحُوا۟ خَٰسِرِينَ
اردو میں انڈائرکٹ(indirect) طریق پر کلام نہیں ہوتا۔ اس لئے قرآنی الفاظ اِنَّھُمْ لَمَعَکُمْ کا ہم نے اردو محاورہ کے مطابق (جوڈائرکٹ (direct) طریق کلام اختیار کرتا ہے) یہ ترجمہ کر دیا ہے کہ ’’ہم کلی طور پر تمہارے ساتھ ہیں۔‘‘
1
اردو میں انڈائرکٹ(indirect) طریق پر کلام نہیں ہوتا۔ اس لئے قرآنی الفاظ اِنَّھُمْ لَمَعَکُمْ کا ہم نے اردو محاورہ کے مطابق (جوڈائرکٹ (direct) طریق کلام اختیار کرتا ہے) یہ ترجمہ کر دیا ہے کہ ’’ہم کلی طور پر تمہارے ساتھ ہیں۔‘‘
قَدْ سَأَلَهَا قَوْمٌ مِّن قَبْلِكُمْ ثُمَّ أَصْبَحُوا۟ بِهَا كَٰفِرِينَ
قرآن مجید میں ثُمَّ کا لفظ ہے مگر ہم نے ترجمہ میں حذف کر دیا ہے کیونکہ اس کے بغیر اردو اچھی رہتی ہے۔
2:109.
Unnecessary questioning about minor details or seeking legislation on them is generally to the detriment of the questioner himself. It limits his discretion and fetters his judgment, besides binding him to unnecessary and irksome legislation. The Israelites put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and ended by breaking the commandments of God (2:109).
2:109.
Commentary:
Unnecessary questioning about minor details and seeking legislation on them is always to the detriment of the questioner himself. It limits his discretion and fetters his judgement, besides binding him and his co-religionists to unnecessary and irksome legislation. The Israelites are reported in the Quran to have put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and became more and more perplexed and confounded and ended with breaking the commandments of God and drawing His displeasure on themselves (e.g. 2:109).
c
2:109.
395
关于次要的细节的事情, 提出不必提的问题或者对它们谋求立法的根据, 一般对提问题者本身是不利的。这除了把他束缚于不必要的以及令人厌烦的立法程序以外, 也限制了他的判断或选择的自由并束缚了他的判断力。以色列人向穆撒提出关于很少有详细说明的那些不必提的问题, 结果给他们自己引起了困难, 以安拉中断给他们律令告终 (2:109)。
2
قرآن مجید میں ثُمَّ کا لفظ ہے مگر ہم نے ترجمہ میں حذف کر دیا ہے کیونکہ اس کے بغیر اردو اچھی رہتی ہے۔
a
2:109.
730
Commentary:
Unnecessary questioning about minor details and seeking legislation on them is always to the detriment of the questioner himself. It limits his discretion and fetters his judgement, besides binding him and his co-religionists to unnecessary and irksome legislation. The Israelites are reported in the Quran to have put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and became more and more perplexed and confounded and ended with breaking the commandments of God and drawing His displeasure on themselves (e.g. 2:109).
b
2:109.
797
Unnecessary questioning about minor details or seeking legislation on them is generally to the detriment of the questioner himself. It limits his discretion and fetters his judgment, besides binding him to unnecessary and irksome legislation. The Israelites put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and ended by breaking the commandments of God (2:109).
فَالِقُ ٱلْإِصْبَاحِ وَجَعَلَ ٱلَّيْلَ سَكَنًا وَٱلشَّمْسَ وَٱلْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ
113:2.
25:48; 78:11.
36:39, 40; 55:6.
Just as by working during the day, a man gets tired and he goes to sleep at night and is refreshed similarly, the people among whom the Holy Prophet made his appearance had a long night of rest, and their faculties having been reinvigorated they were full of spiritual energy and were eminently fitted to ascend the heights of spiritual development under his lead.
Just as in the physical world the sun and the moon are indispensable for measuring time and as sources of light, so are the Prophets of God indispensable in the spiritual world.
113:2.
25:48; 78:11.
36:39-40; 55:6.
Important Words:
حسبانا (reckoning) is the noun-infinitive from حسب. They sayحسبه i.e. he numbered or counted or reckoned it. حسبان means, numbering, counting or reckoning; also punishment, calamity or affliction with which a man is tried; the revolving firmament (Lane).
Commentary:
The words, He causes the break of day, signify that just as God causes the dawn to break, i.e. the night to change into day, similarly He brings men from spiritual darkness into light. He takes them out of the darkness of disbelief and sin into the light of faith and virtue.
The words, He made the night for rest, signify that just as a man, who works during the day, gets tired and goes to sleep at night and then gets refreshed, similarly the people among whom the Holy Prophet made his appearance had had a long night of rest, and so their powers had been renewed. The Holy Prophet had made his appearance when the time was ripe for it and when the people, with their powers refreshed, were best fitted for work and could benefit most by his advent. They were now full of energy and well able to ascend the heights of spirituality under his lead; and so it actually happened.
By referring to the sun and the moon in this verse, the Quran draws the attention of the deniers of revelation to the fact that, just as in the physical world the sun and the moon are indispensable, being measures of time and sources of light, so are the Prophets of God indispensable in the spiritual world.
a
113:2.
b
25:48; 78:11.
c
36:39, 40; 55:6.
440
正如一个人在白天工作累了以后, 晚上要睡觉和恢复体力那样, 穆圣降临的那个民族已经休息了很长的一个夜晚, 他们的才能已重新活跃起来, 他们精力充沛, 完全适合于在他的领导下攀登精神发展的高峰。
441
正好像在物质世界中太阳和月亮是计算时间所不可或缺的, 又是光明的来源, 安拉派遣的先知在精神世界中也是不可或缺的。
a
113:2.
b
25:48; 78:11.
c
36:39-40; 55:6.
839
Important Words:
حسبانا (reckoning) is the noun-infinitive from حسب. They sayحسبه i.e. he numbered or counted or reckoned it. حسبان means, numbering, counting or reckoning; also punishment, calamity or affliction with which a man is tried; the revolving firmament (Lane).
Commentary:
The words, He causes the break of day, signify that just as God causes the dawn to break, i.e. the night to change into day, similarly He brings men from spiritual darkness into light. He takes them out of the darkness of disbelief and sin into the light of faith and virtue.
The words, He made the night for rest, signify that just as a man, who works during the day, gets tired and goes to sleep at night and then gets refreshed, similarly the people among whom the Holy Prophet made his appearance had had a long night of rest, and so their powers had been renewed. The Holy Prophet had made his appearance when the time was ripe for it and when the people, with their powers refreshed, were best fitted for work and could benefit most by his advent. They were now full of energy and well able to ascend the heights of spirituality under his lead; and so it actually happened.
By referring to the sun and the moon in this verse, the Quran draws the attention of the deniers of revelation to the fact that, just as in the physical world the sun and the moon are indispensable, being measures of time and sources of light, so are the Prophets of God indispensable in the spiritual world.
b
113:2.
c
25:48; 78:11.
d
36:39, 40; 55:6.
880
Just as by working during the day, a man gets tired and he goes to sleep at night and is refreshed similarly, the people among whom the Holy Prophet made his appearance had a long night of rest, and their faculties having been reinvigorated they were full of spiritual energy and were eminently fitted to ascend the heights of spiritual development under his lead.
881
Just as in the physical world the sun and the moon are indispensable for measuring time and as sources of light, so are the Prophets of God indispensable in the spiritual world.
فَأَخَذَتْهُمُ ٱلرَّجْفَةُ فَأَصْبَحُوا۟ فِى دَارِهِمْ جَٰثِمِينَ
7:92; 11:68; 15:84; 26:159.
یعنی عذاب کے وقت دعاؤں کے لئے وہ گھٹنوں کے بل گر گئے۔ لیکن چونکہ ایسے وقت میں توبہ کام نہیں دیتی‘ وہ اسی حالت میں مر گئے اور ان کے جسموں پر زلزلہ کی وجہ سے مکان گر گئے۔
7:92; 11:68; 15:84; 26:159.
7:92; 11:68; 15:84; 26:159.
Important Words:
الرجفة (earthquake) is derived from رجف which means, it was or became in a state of motion, commotion, convulsion or disturbance or in a state of violent motion, etc. رجفة means, commotion or convulsion, particularly an earthquake; a violent earthquake; a vehement cry from heaven; any punishment that befalls a people (Lane).
اصبحوا (lay) is derived from اصبح which again is derived from صبح. They say صبح القوم i.e. he came to the people in the morning. اصبح means: (1) he entered upon the time of morning; (2) he became; or he entered upon a certain state. اصبح زید عالماmeans, Zaid became learned. So جاثمین اصبحوا means, they became prostrate, i.e. they lay prostrate; or they entered upon the time of morning, while they lay prostrate (Lane & Aqrab).
جاثمین (prostrate on the ground) is the plural of جاثم which is the active participle from جثم which means, she clove to the ground, or he fell upon his breast; or he kept to his place, not quitting it. So جاثم means, one who, or that which, cleaves to the ground or falls upon his or its breast. It also means motionless or dead (Lane & Aqrab).
Commentary:
According to the different meanings of the word جثم given under Important Words, the verse would mean that (1) they were crushed to death by the earthquake and lay prostrate; (2) when the earthquake overtook them, they were terrified and fell prostrate on the ground, praying to God for deliverance.
a
7:92; 11:68; 15:84; 26:159.
2
یعنی عذاب کے وقت دعاؤں کے لئے وہ گھٹنوں کے بل گر گئے۔ لیکن چونکہ ایسے وقت میں توبہ کام نہیں دیتی‘ وہ اسی حالت میں مر گئے اور ان کے جسموں پر زلزلہ کی وجہ سے مکان گر گئے۔
a
7:92; 11:68; 15:84; 26:159.
977
Important Words:
الرجفة (earthquake) is derived from رجف which means, it was or became in a state of motion, commotion, convulsion or disturbance or in a state of violent motion, etc. رجفة means, commotion or convulsion, particularly an earthquake; a violent earthquake; a vehement cry from heaven; any punishment that befalls a people (Lane).
اصبحوا (lay) is derived from اصبح which again is derived from صبح. They say صبح القوم i.e. he came to the people in the morning. اصبح means: (1) he entered upon the time of morning; (2) he became; or he entered upon a certain state. اصبح زید عالماmeans, Zaid became learned. So جاثمین اصبحوا means, they became prostrate, i.e. they lay prostrate; or they entered upon the time of morning, while they lay prostrate (Lane & Aqrab).
جاثمین (prostrate on the ground) is the plural of جاثم which is the active participle from جثم which means, she clove to the ground, or he fell upon his breast; or he kept to his place, not quitting it. So جاثم means, one who, or that which, cleaves to the ground or falls upon his or its breast. It also means motionless or dead (Lane & Aqrab).
Commentary:
According to the different meanings of the word جثم given under Important Words, the verse would mean that (1) they were crushed to death by the earthquake and lay prostrate; (2) when the earthquake overtook them, they were terrified and fell prostrate on the ground, praying to God for deliverance.
b
7:92; 11:68; 15:84; 26:159.
فَأَخَذَتْهُمُ ٱلرَّجْفَةُ فَأَصْبَحُوا۟ فِى دَارِهِمْ جَٰثِمِينَ
7:79; 11:68; 15:84; 26:159.
7:79; 11:68; 15:84; 26:159.
a
7:79; 11:68; 15:84; 26:159.
a
7:79; 11:68; 15:84; 26:159.
988A
Important Words:
الرجفة (earthquake). See 7:79 above.
Commentary:
The people of Shu‘aib were destroyed by an earthquake probably in the early morning.
b
7:79; 11:68; 15:84; 26:159.
وَأَخَذَ ٱلَّذِينَ ظَلَمُوا۟ ٱلصَّيْحَةُ فَأَصْبَحُوا۟ فِى دِيَٰرِهِمْ جَٰثِمِينَ
7:79; 26:159; 54:32.
جَثَمَ کے لئے دیکھیں سورۂ اعراف آیت۷۹ نوٹ نمبر۱
7:79; 26:159; 54:32.
Seven different words and expressions have been used in the Qur’an to describe the punishment which overtook the tribe of Thamud. In the present verse and in 54:32, the word used is Saihah (punishment); in 7:79, Rajfah (an earthquake); in 26:159 simply ‘Adhab (chastisement); in 27:52, Dammarna- hum (We utterly destroyed them); in 51:45, Sa‘iqah (thunderbolt; or any destructive punishment); in 69:6, Taghiyah (an extraordinary punishment); and in 91:15, Damdama ‘Alaihim (He destroyed them completely). Though the words and expressions employed to describe the visitation seem to be different in form, yet they possess no discrepancy in meaning. The words which, however, appear to be contradictory, are Rajfah, Saihah, Sa‘iqah and Taghiyah. As the last three also mean punishment, therefore if the tribe of Thamud were destroyed by means of an earthquake all the above words may be rightly used to describe that catastrophe.
7:79; 26:159; 54:32.
Important Words:
الصیحة (punishment) is derived from صاح which means, he called out or cried vehemently or he shouted with his utmost force or power. صاح علیه means, he rebuked him. صیح بھم means, they were frightened or terrified. صیح فیھم means, they perished. صاحت الشجرة means, the tree became tall. صیحة means, a loud cry; punishment, castigation or chastisement; a hostile or predatory incursion by which a tribe is surprised (Lane & Aqrab).
Commentary:
Seven different words and expressions have been used in the Quran to describe the punishment which overtook the tribe of Thamud. In the verse under comment and in 54:32, the word used is صیحة (punishment); in 7:79, رجفة (an earthquake); in 26:159, عذاب (chastisement); in 27:52, دمرناھم (We utterly destroyed them); in 51:45, صاعقة (thunderbolt; any destructive punishment); in 69:6,طاغیة (an extraordinary punishment); and in 91:15, دمدم علیھم (their Lord destroyed them completely). Though the words and expressions employed to describe the visitation seem to be different in form, yet they possess no discrepancy in meaning. The only words which appear to be contradictory are Rajfah, Saihah, Sa‘iqah and Taghiyah. As, however, the last three also mean punishment, therefore if the tribe of Thamud were destroyed by means of an earthquake, all the above words may be rightly used to describe that catastrophe.
b
7:79; 26:159; 54:32.
1
جَثَمَ کے لئے دیکھیں سورۂ اعراف آیت۷۹ نوٹ نمبر۱
a
7:79; 26:159; 54:32.
1448
Important Words:
الصیحة (punishment) is derived from صاح which means, he called out or cried vehemently or he shouted with his utmost force or power. صاح علیه means, he rebuked him. صیح بھم means, they were frightened or terrified. صیح فیھم means, they perished. صاحت الشجرة means, the tree became tall. صیحة means, a loud cry; punishment, castigation or chastisement; a hostile or predatory incursion by which a tribe is surprised (Lane & Aqrab).
Commentary:
Seven different words and expressions have been used in the Quran to describe the punishment which overtook the tribe of Thamud. In the verse under comment and in 54:32, the word used is صیحة (punishment); in 7:79, رجفة (an earthquake); in 26:159, عذاب (chastisement); in 27:52, دمرناھم (We utterly destroyed them); in 51:45, صاعقة (thunderbolt; any destructive punishment); in 69:6,طاغیة (an extraordinary punishment); and in 91:15, دمدم علیھم (their Lord destroyed them completely). Though the words and expressions employed to describe the visitation seem to be different in form, yet they possess no discrepancy in meaning. The only words which appear to be contradictory are Rajfah, Saihah, Sa‘iqah and Taghiyah. As, however, the last three also mean punishment, therefore if the tribe of Thamud were destroyed by means of an earthquake, all the above words may be rightly used to describe that catastrophe.
c
7:79; 26:159; 54:32.
1328
Seven different words and expressions have been used in the Qur’an to describe the punishment which overtook the tribe of Thamud. In the present verse and in 54:32, the word used is Saihah (punishment); in 7:79, Rajfah (an earthquake); in 26:159 simply ‘Adhab (chastisement); in 27:52, Dammarna- hum (We utterly destroyed them); in 51:45, Sa‘iqah (thunderbolt; or any destructive punishment); in 69:6, Taghiyah (an extraordinary punishment); and in 91:15, Damdama ‘Alaihim (He destroyed them completely). Though the words and expressions employed to describe the visitation seem to be different in form, yet they possess no discrepancy in meaning. The words which, however, appear to be contradictory, are Rajfah, Saihah, Sa‘iqah and Taghiyah. As the last three also mean punishment, therefore if the tribe of Thamud were destroyed by means of an earthquake all the above words may be rightly used to describe that catastrophe.