ROOT ط ب ع
7 verses • 4 derived words
📖 Lane's Lexicon
Classical definitions for root طبع
Morphology Tree
Lemmas and their derived stems found in the Quran.
طَبَعَ
LemmaOther / General
Occurrences in Quran
Found 7 verses containing words derived from "T b E".
فَبِمَا نَقۡضِہِمۡ مِّیۡثٰقَہُمۡ وَکُفۡرِہِمۡ بِاٰیٰتِ اللّٰہِ وَقَتۡلِہِمُ الۡاَنۡۢبِیَآءَ بِغَیۡرِ حَقٍّ وَّقَوۡلِہِمۡ قُلُوۡبُنَا غُلۡفٌۢ ۚ بَلۡ طَبَعَ اللّٰہُ عَلَیۡہَا بِکُفۡرِہِمۡ فَلَا یُؤۡمِنُوۡنَ اِلَّا قَلِیۡلًا
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
See {27}.
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
a
5:14
b
3:182.
c
2:89.
d
2:89; 16:109; 83:15.
2
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
619
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
695
See {27}.
اَوَلَمۡ یَہۡدِ لِلَّذِیۡنَ یَرِثُوۡنَ الۡاَرۡضَ مِنۡۢ بَعۡدِ اَہۡلِہَاۤ اَنۡ لَّوۡ نَشَآءُ اَصَبۡنٰہُمۡ بِذُنُوۡبِہِمۡ ۚ وَنَطۡبَعُ عَلٰی قُلُوۡبِہِمۡ فَہُمۡ لَا یَسۡمَعُوۡنَ
20:129; 32:27.
10:75; 16:109; 45:24.
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
a
20:129; 32:27.
b
10:75; 16:109; 45:24.
997
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
۞ اِنَّمَا السَّبِیۡلُ عَلَی الَّذِیۡنَ یَسۡتَـٔۡذِنُوۡنَکَ وَہُمۡ اَغۡنِیَآءُ ۚ رَضُوۡا بِاَنۡ یَّکُوۡنُوۡا مَعَ الۡخَوَالِفِ وَطَبَعَ اللّٰہُ عَلٰی قُلُوۡبِہِمۡ فَہُمۡ لَا یَعۡلَمُوۡنَ
9:79, 87.
6:26; 9:87; 63:4.
Important Words:
For an explanation of the words, Set seal upon their hearts, see 2:8 & 4:156.
b
9:79, 87.
c
6:26; 9:87; 63:4.
a
9:79, 87.
b
6:26; 9:87; 63:4.
1243
Important Words:
For an explanation of the words, Set seal upon their hearts, see 2:8 & 4:156.
a
9:79, 87.
b
6:26; 9:87; 63:4.
ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہٖ رُسُلًا اِلٰی قَوۡمِہِمۡ فَجَآءُوۡہُمۡ بِالۡبَیِّنٰتِ فَمَا کَانُوۡا لِیُؤۡمِنُوۡا بِمَا کَذَّبُوۡا بِہٖ مِنۡ قَبۡلُ ۚ کَذٰلِکَ نَطۡبَعُ عَلٰی قُلُوۡبِ الۡمُعۡتَدِیۡنَ
30:48; 40:24.
30:48; 40:24.
God does not arbitrarily seal up the hearts of disbelievers; it is the disbelievers who, by their own stubborn and unjustified refusal to listen to the Word of God, deprive themselves of the ability to see and accept the truth. They are themselves the architects of their evil destiny.
30:48; 40:24.
Commentary:
This verse makes it quite clear that it is not God Who arbitrarily seals up the hearts of disbelievers but it is the disbelievers themselves who, by their stubborn and unjustified refusal to listen to the word of God, become deprived of their power to see and accept the truth. They themselves are the architects of their evil destiny and not God Who only proclaims the things already brought about by their own persistent transgression. The act of sealing up the hearts of disbelievers is attributed to God because He is the Final Judge Who pronounces the verdict.
c
30:48; 40:24.
a
30:48; 40:24.
1348
Commentary:
This verse makes it quite clear that it is not God Who arbitrarily seals up the hearts of disbelievers but it is the disbelievers themselves who, by their stubborn and unjustified refusal to listen to the word of God, become deprived of their power to see and accept the truth. They themselves are the architects of their evil destiny and not God Who only proclaims the things already brought about by their own persistent transgression. The act of sealing up the hearts of disbelievers is attributed to God because He is the Final Judge Who pronounces the verdict.
a
30:48; 40:24.
1280
God does not arbitrarily seal up the hearts of disbelievers; it is the disbelievers who, by their own stubborn and unjustified refusal to listen to the Word of God, deprive themselves of the ability to see and accept the truth. They are themselves the architects of their evil destiny.
اُولٰٓئِکَ الَّذِیۡنَ طَبَعَ اللّٰہُ عَلٰی قُلُوۡبِہِمۡ وَسَمۡعِہِمۡ وَاَبۡصٰرِہِمۡ ۖ وَاُولٰٓئِکَ ہُمُ الۡغٰفِلُوۡنَ
2:8; 4:156; 7:180.
2:8; 4:156; 7:180.
2:8; 4:156; 7:180.
Commentary:
The verse goes on to say that rejecters of the Quran sacrifice truth to paltry material gains and all their energies are directed to the attainment of worldly objects. And as they do not make use of their God-given faculties for their spiritual advancement, these faculties become rusted and corroded through disuse.
c
2:8; 4:156; 7:180.
b
2:8; 4:156; 7:180.
1909
Commentary:
The verse goes on to say that rejecters of the Quran sacrifice truth to paltry material gains and all their energies are directed to the attainment of worldly objects. And as they do not make use of their God-given faculties for their spiritual advancement, these faculties become rusted and corroded through disuse.
a
2:8; 4:156; 7:180.
وَمِنۡہُمۡ مَّنۡ یَّسۡتَمِعُ اِلَیۡکَ حَتّٰۤی اِذَا خَرَجُوۡا مِنۡ عِنۡدِکَ قَالُوۡا لِلَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ مَاذَا قَالَ اٰنِفًا ۚ اُولٰٓئِکَ الَّذِیۡنَ طَبَعَ اللّٰہُ عَلٰی قُلُوۡبِہِمۡ وَاتَّبَعُوۡۤا اَہۡوَآءَہُمۡ
16:109; 63:4.
قرآن مجید میں حَتّٰی کا لفظ ہے جو ابتدائیہ بھی ہوتا ہے اور اس کے معنے واؤ کے بھی ہوتے ہیں۔ اسی کے مطابق ہم نے ’’مگر‘‘ کا ترجمہ کیا ہے (اقرب)
16:109; 63:4.
A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, so that, should one construction of his speech land him in trouble, he might be able to avoid its consequences by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the Hypocrites of Medina. If one of them, after a meeting with the Holy Prophet, happened to meet a Muslim, he would say, 'What was it that the Prophet said just now,' meaning what beautiful and highly useful things the Prophet had said. But if he chanced to meet a Hypocrite like himself he would use the same expression but meaning 'what nonsense talk the Prophet had indulged in.'
9:93; 16:109; 63:4.
Commentary:
As the principal subject of the Surah is war, it naturally deals with three categories of men, viz. true believers, firm disbelievers and the hypocrites who vacillate between faith and disbelief. The verse under comment deals with the third category of men.
The expression ما ذا قال آنفا has a twofold meaning. A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, wherein, should one construction of his speech land him in trouble, he might be able to avoid that consequence by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the hypocrites of Medina. If one of them, after a meeting with the Prophet, happened to meet a Muslim, he would say "What was it that he said just now," meaning, what beautiful and highly useful things had the Prophet said. But if he chanced to meet a hypocrite like himself he would use the same expression but meaning "what non sense talk had the Prophet indulged in."
a
16:109; 63:4.
1
قرآن مجید میں حَتّٰی کا لفظ ہے جو ابتدائیہ بھی ہوتا ہے اور اس کے معنے واؤ کے بھی ہوتے ہیں۔ اسی کے مطابق ہم نے ’’مگر‘‘ کا ترجمہ کیا ہے (اقرب)
a
9:93; 16:109; 63:4.
3801
Commentary:
As the principal subject of the Surah is war, it naturally deals with three categories of men, viz. true believers, firm disbelievers and the hypocrites who vacillate between faith and disbelief. The verse under comment deals with the third category of men.
The expression ما ذا قال آنفا has a twofold meaning. A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, wherein, should one construction of his speech land him in trouble, he might be able to avoid that consequence by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the hypocrites of Medina. If one of them, after a meeting with the Prophet, happened to meet a Muslim, he would say "What was it that he said just now," meaning, what beautiful and highly useful things had the Prophet said. But if he chanced to meet a hypocrite like himself he would use the same expression but meaning "what non sense talk had the Prophet indulged in."
a
16:109; 63:4.
2749
A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, so that, should one construction of his speech land him in trouble, he might be able to avoid its consequences by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the Hypocrites of Medina. If one of them, after a meeting with the Holy Prophet, happened to meet a Muslim, he would say, 'What was it that the Prophet said just now,' meaning what beautiful and highly useful things the Prophet had said. But if he chanced to meet a Hypocrite like himself he would use the same expression but meaning 'what nonsense talk the Prophet had indulged in.'
ذٰلِکَ بِاَنَّہُمۡ اٰمَنُوۡا ثُمَّ کَفَرُوۡا فَطُبِعَ عَلٰی قُلُوۡبِہِمۡ فَہُمۡ لَا یَفۡقَہُوۡنَ
3:91; 4:138; 16:107.
مجہول کا صیغہ اس لئے استعمال کیا گیا ہے کہ یہ بتایا جائے کہ مُہر اللہ تعالیٰ کی طرف سے بلاوجہ نہیں لگی بلکہ اس کا باعث ان لوگوں کے اپنے اعمال تھے‘ جن کے مخفی ہونے کی وجہ سے مجہول کا صیغہ استعمال کیا گیا ہے تا کہ مُہر لگانے کا فَاعِل اللہ تعالیٰ قرار نہ پائے بلکہ مُہر لگائے جانے کا باعث ان کے مخفی اعمال قرار پائیں۔
3:91; 4:138; 16:107.
The hypocrites seem to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.
3:91; 4:138; 16:107.
Commentary:
The hypocrites, the verse purports to say, appear to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.
c
3:91; 4:138; 16:107.
1
مجہول کا صیغہ اس لئے استعمال کیا گیا ہے کہ یہ بتایا جائے کہ مُہر اللہ تعالیٰ کی طرف سے بلاوجہ نہیں لگی بلکہ اس کا باعث ان لوگوں کے اپنے اعمال تھے‘ جن کے مخفی ہونے کی وجہ سے مجہول کا صیغہ استعمال کیا گیا ہے تا کہ مُہر لگانے کا فَاعِل اللہ تعالیٰ قرار نہ پائے بلکہ مُہر لگائے جانے کا باعث ان کے مخفی اعمال قرار پائیں۔
c
3:91; 4:138; 16:107.
4246
Commentary:
The hypocrites, the verse purports to say, appear to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.
c
3:91; 4:138; 16:107.
3050
The hypocrites seem to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.