ROOT ل ط ف
8 verses • 4 derived words
📖 Lane's Lexicon
Classical definitions for root لطف
Morphology Tree
Lemmas and their derived stems found in the Quran.
لَطِیۡف
Lemmaیَتَلَطَّفۡ
LemmaOccurrences in Quran
Found 8 verses containing words derived from "l T f".
لَّا تُدۡرِکُہُ الۡاَبۡصٰرُ وَہُوَ یُدۡرِکُ الۡاَبۡصٰرَ ۖ وَہُوَ اللَّطِیۡفُ الۡخَبِیۡرُ
یعنی انسان اپنے علم کے زور سے اسے نہیں دیکھ سکتا۔ مگر خداتعالیٰ اپنے فضل سے اس کے پاس آکر جلوہ گر ہوتا ہے اور اس طرح انسان کو اس کی رؤیت ہوتی ہے۔
22:64; 67:15.
Absar being the plural of Basar which means, sight or understanding, and Latif meaning, incomprehensible; subtle (Lane & Taj), the verse means that human reason alone, unaided by Divine revelation, is incapable of comprehending God. He cannot be seen with physical eyes but reveals Himself to man through His Prophets or through the working of His attributes. He is also perceived by spiritual eyes.
22:64; 67:15.
Important Words:
لاتدرکه (cannot reach Him). تدرك is derived from ادرك which again is derived fromدرك . They say ادركه i.e. he or it attained, reached or overtook it. It also means, he perceived it; or he attained knowledge of it; or he attained perfect knowledge of it; or he comprehended it. The word also means, he or it attained puberty or maturity or ripeness (Lane).
ابصار (eyes) is the plural of بصر which means, eye or sight, or understanding or perspicacity (Aqrab).
لطیف (Incomprehensible) is derived fromلطف . They say لطف الشئی (latufa), i.e. the thing was or became small, thin or fine. لطف به i.e. latafa (with different vowel point on the central letter) means, he was kind, gentle and affectionate to him. لطیفmeans (1) gentle, gracious, and kind; (2) subtle, abstruse or recondite; (3) knower of the subtleties and obscurities of things. It is one of the attributes of God (Taj, Lisan & Aqrab).
Commentary:
Some persons may claim that they can know or reach God by means of reason or understanding alone. The Quran forcefully refutes this idea by saying, Eyes cannot reach Him, i.e. human reason alone, unaided by Divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (viz. human understanding) and reveals Himself to man, i.e. God has, on the one hand, placed in human mind a power to search after and know Him, and, on the other, He sends down revelation to man, thereby making Himself known to him. Revelation also helps to kindle in human reason a light by means of which man is enabled to know God.
The two Divine attributes اللطیف (Incomprehensible) and الخبیر (All-Aware) furnish in a most beautiful manner the reason of the two claims made in the opening words of the verse. The first claim is that Eyes cannot reach Him, the corresponding reason being stated to be that He is Subtle and Incomprehensible, and being so, He cannot be comprehended by human reason alone. The second claim is that He reaches the eyes, the corresponding reason being stated to be that He is All-Aware, and being so, He knows that mankind stands in need of knowing Him without which there can be no spiritual life, so He Himself approaches man and reveals Himself to him. The two claims have thus been followed, in a perfect natural order, by two corresponding reasons. The reader should note what wise order governs the arrangement of the words of the Quran. They have not been put together at random, but each word has been put in the most appropriate place and is meant to fulfil a great purpose.
c
22:64; 67:15.
446
اَبْصَارْ (Absar) 是 بَصَرْ (Basar) 的复数, 意思是看见或理解。لَطِيْف (Latif) 的意思是, 不能理解的; 微妙的、难以捉摸的 (Lane和 تَاجْ, Taj)。这节经文的意思是, 只有人类的理智或推理而不借助於安拉的启示是不能理解安拉的。安拉是不能用肉眼看到的, 而是通过他派遣的先知或通过他的常德的作用向人类作启示的。安拉也可用精神的眼力来觉察。
1
یعنی انسان اپنے علم کے زور سے اسے نہیں دیکھ سکتا۔ مگر خداتعالیٰ اپنے فضل سے اس کے پاس آکر جلوہ گر ہوتا ہے اور اس طرح انسان کو اس کی رؤیت ہوتی ہے۔
c
22:64; 67:15.
846
Important Words:
لاتدرکه (cannot reach Him). تدرك is derived from ادرك which again is derived fromدرك . They say ادركه i.e. he or it attained, reached or overtook it. It also means, he perceived it; or he attained knowledge of it; or he attained perfect knowledge of it; or he comprehended it. The word also means, he or it attained puberty or maturity or ripeness (Lane).
ابصار (eyes) is the plural of بصر which means, eye or sight, or understanding or perspicacity (Aqrab).
لطیف (Incomprehensible) is derived fromلطف . They say لطف الشئی (latufa), i.e. the thing was or became small, thin or fine. لطف به i.e. latafa (with different vowel point on the central letter) means, he was kind, gentle and affectionate to him. لطیفmeans (1) gentle, gracious, and kind; (2) subtle, abstruse or recondite; (3) knower of the subtleties and obscurities of things. It is one of the attributes of God (Taj, Lisan & Aqrab).
Commentary:
Some persons may claim that they can know or reach God by means of reason or understanding alone. The Quran forcefully refutes this idea by saying, Eyes cannot reach Him, i.e. human reason alone, unaided by Divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (viz. human understanding) and reveals Himself to man, i.e. God has, on the one hand, placed in human mind a power to search after and know Him, and, on the other, He sends down revelation to man, thereby making Himself known to him. Revelation also helps to kindle in human reason a light by means of which man is enabled to know God.
The two Divine attributes اللطیف (Incomprehensible) and الخبیر (All-Aware) furnish in a most beautiful manner the reason of the two claims made in the opening words of the verse. The first claim is that Eyes cannot reach Him, the corresponding reason being stated to be that He is Subtle and Incomprehensible, and being so, He cannot be comprehended by human reason alone. The second claim is that He reaches the eyes, the corresponding reason being stated to be that He is All-Aware, and being so, He knows that mankind stands in need of knowing Him without which there can be no spiritual life, so He Himself approaches man and reveals Himself to him. The two claims have thus been followed, in a perfect natural order, by two corresponding reasons. The reader should note what wise order governs the arrangement of the words of the Quran. They have not been put together at random, but each word has been put in the most appropriate place and is meant to fulfil a great purpose.
c
22:64; 67:15.
887
Absar being the plural of Basar which means, sight or understanding, and Latif meaning, incomprehensible; subtle (Lane & Taj), the verse means that human reason alone, unaided by Divine revelation, is incapable of comprehending God. He cannot be seen with physical eyes but reveals Himself to man through His Prophets or through the working of His attributes. He is also perceived by spiritual eyes.
وَرَفَعَ اَبَوَیۡہِ عَلَی الۡعَرۡشِ وَخَرُّوۡا لَہٗ سُجَّدًا ۖ وَّقَالَ یٰۤاَبَتِ ہٰذَا تَاۡوِیۡلُ رُءۡیٰیَ مِنۡ قَبۡلُ قَدۡ جَعَلَہَا رَبِّیۡ حَقًّا ۖ وَّقَدۡ اَحۡسَنَ بِیۡۤ اِذۡ اَخۡرَجَنِیۡ مِنَ السِّجۡنِ وَجَآءَ بِکُمۡ مِّنَ الۡبَدۡوِ مِنۡۢ بَعۡدِ اَنۡ نَّزَغَ الشَّیۡطٰنُ بَیۡنِیۡ وَبَیۡنَ اِخۡوَتِیۡۤ ۚ اِنَّ رَبِّیۡ لَطِیۡفٌ لِّمَا یَشَآءُ ۚ اِنَّہٗ ہُوَ الۡعَلِیۡمُ الۡحَکِیۡمُ
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
2
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
1600
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
1411
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
1412
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
1413
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
وَکَذٰلِکَ بَعَثۡنٰہُمۡ لِیَتَسَآءَلُوۡا بَیۡنَہُمۡ ۚ قَالَ قَآئِلٌ مِّنۡہُمۡ کَمۡ لَبِثۡتُمۡ ۖ قَالُوۡا لَبِثۡنَا یَوۡمًا اَوۡ بَعۡضَ یَوۡمٍ ۚ قَالُوۡا رَبُّکُمۡ اَعۡلَمُ بِمَا لَبِثۡتُمۡ فَابۡعَثُوۡۤا اَحَدَکُمۡ بِوَرِقِکُمۡ ہٰذِہٖۤ اِلَی الۡمَدِیۡنَۃِ فَلۡیَنۡظُرۡ اَیُّہَاۤ اَزۡکٰی طَعَامًا فَلۡیَاۡتِکُمۡ بِرِزۡقٍ مِّنۡہُ وَلۡیَتَلَطَّفۡ وَلَا یُشۡعِرَنَّ بِکُمۡ اَحَدًا
2:260; 23:113, 114.
这节经文看来指的是已经遍布全世界的西方基督教国家。“我唤起了他们” 这句话, 指的是那些国家在将来注定要作出的巨大进展。“他们中一个人说: ‘你们逗留了多长时间?’” 这些话意指, 基督教国家开始觉得现在是他们自己奋发和甩掉自己的没有生气状态的时候了。这种觉醒发生在十字军东侵的时代, 那时英国、法国和德国的君主联合起来, 整个欧洲联合向穆斯林进攻要从他们手中夺取圣地。按照阿拉伯习惯用语的意思, ‘一天或少於一天’ 这一用语意指一段不肯定的时期。«古兰经» 其他经文中 (20:103-104) 定为一千年, 这一时期是西方基督教国家的休眠时期。20:103-104节经文中的 “十天” 代表十个世纪, 而这些经文中的 “蓝眼睛的” 这些字指的是一般有着蓝眼睛的西方民族。不列颠在东方权力的基础是在17世纪开始时奠定的, 这是众所周知的历史事实 (“March of Man”)。这一时期差不多在穆圣之后一千年。
当山洞中的居住者看到迫害他们的浪潮已经平静下来时, 他们派了一个人到城里用旧的硬币买些食物并且看看情况对他们怎样。طَعَامْ (Ta‘am) 可以意指诸如小麦、大麦、小米、枣子等粮食 (Lane)。这指的是西方国家到世界各地的商业远征。
欧洲的商人在做生意的时候特别显得文雅和有礼貌的样子。“他要有礼貌地” 这些字, 看来指的就是他们的这一特征。这一用语也可意为, “让他们自己行动谨慎。”
“但绝不要使任何人知道你们” 这些话, 指的是西方的势力悄悄地、趁人不备地渗透进东方。
یعنی جب اصحاب الکہف پر زمانہ کی تاریخ روشن ہوگئی اور انہوں نے نسبتاً کچھ امن پایا تو اپنے پرانے سکے دے کر انہوں نے اپنے میں سے بعض کو خوراک خریدنے کے لئے بھیجا۔
2:260; 23:113, 114.
The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer
When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world.
European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.'
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
2:260; 23:113-114.
Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days.
b
2:260; 23:113, 114.
748
这节经文看来指的是已经遍布全世界的西方基督教国家。“我唤起了他们” 这句话, 指的是那些国家在将来注定要作出的巨大进展。“他们中一个人说: ‘你们逗留了多长时间?’” 这些话意指, 基督教国家开始觉得现在是他们自己奋发和甩掉自己的没有生气状态的时候了。这种觉醒发生在十字军东侵的时代, 那时英国、法国和德国的君主联合起来, 整个欧洲联合向穆斯林进攻要从他们手中夺取圣地。按照阿拉伯习惯用语的意思, ‘一天或少於一天’ 这一用语意指一段不肯定的时期。«古兰经» 其他经文中 (20:103-104) 定为一千年, 这一时期是西方基督教国家的休眠时期。20:103-104节经文中的 “十天” 代表十个世纪, 而这些经文中的 “蓝眼睛的” 这些字指的是一般有着蓝眼睛的西方民族。不列颠在东方权力的基础是在17世纪开始时奠定的, 这是众所周知的历史事实 (“March of Man”)。这一时期差不多在穆圣之后一千年。
749
当山洞中的居住者看到迫害他们的浪潮已经平静下来时, 他们派了一个人到城里用旧的硬币买些食物并且看看情况对他们怎样。طَعَامْ (Ta‘am) 可以意指诸如小麦、大麦、小米、枣子等粮食 (Lane)。这指的是西方国家到世界各地的商业远征。
750
欧洲的商人在做生意的时候特别显得文雅和有礼貌的样子。“他要有礼貌地” 这些字, 看来指的就是他们的这一特征。这一用语也可意为, “让他们自己行动谨慎。”
751
“但绝不要使任何人知道你们” 这些话, 指的是西方的势力悄悄地、趁人不备地渗透进东方。
3
یعنی جب اصحاب الکہف پر زمانہ کی تاریخ روشن ہوگئی اور انہوں نے نسبتاً کچھ امن پایا تو اپنے پرانے سکے دے کر انہوں نے اپنے میں سے بعض کو خوراک خریدنے کے لئے بھیجا۔
a
2:260; 23:113-114.
2060
Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days.
a
2:260; 23:113, 114.
1678
The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer
1679
When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world.
1680
European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.'
1681
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَتُصۡبِحُ الۡاَرۡضُ مُخۡضَرَّۃً ۗ اِنَّ اللّٰہَ لَطِیۡفٌ خَبِیۡرٌ
22:6; 30:51; 35:28; 39:22; 45:6.
22:6; 30:51; 35:28; 39:22; 45:6.
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
22:6; 30:51; 35:28; 39:22; 45:6.
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
e
22:6; 30:51; 35:28; 39:22; 45:6.
c
22:6; 30:51; 35:28; 39:22; 45:6.
2493
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
c
22:6; 30:51; 35:28; 39:22; 45:6.
1970
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
یٰبُنَیَّ اِنَّہَاۤ اِنۡ تَکُ مِثۡقَالَ حَبَّۃٍ مِّنۡ خَرۡدَلٍ فَتَکُنۡ فِیۡ صَخۡرَۃٍ اَوۡ فِی السَّمٰوٰتِ اَوۡ فِی الۡاَرۡضِ یَاۡتِ بِہَا اللّٰہُ ۚ اِنَّ اللّٰہَ لَطِیۡفٌ خَبِیۡرٌ
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
1008
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
3043
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
2308
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
وَاذۡکُرۡنَ مَا یُتۡلٰی فِیۡ بُیُوۡتِکُنَّ مِنۡ اٰیٰتِ اللّٰہِ وَالۡحِکۡمَۃِ ۚ اِنَّ اللّٰہَ کَانَ لَطِیۡفًا خَبِیۡرًا
穆圣的尊贵配偶不仅被要求为信者们应起贞淑、孝敬和正直的模范作用, 而且还要把已从穆圣那里所直接学到的伊斯兰教的教义和戒律教导他们。
The Holy Prophet’s noble consorts were required not only to serve as model of virtue, piety and righteousness for the Faithful but to teach them the principles and precepts of Islam which they had learnt direct from the Holy Prophet.
Commentary:
The Holy Prophet’s noble consorts were required not only to serve as model of virtue, piety and righteousness for the Faithful but to teach them the principles and precepts of Islam which they had learnt direct from the Prophet.
1033
穆圣的尊贵配偶不仅被要求为信者们应起贞淑、孝敬和正直的模范作用, 而且还要把已从穆圣那里所直接学到的伊斯兰教的教义和戒律教导他们。
3101
Commentary:
The Holy Prophet’s noble consorts were required not only to serve as model of virtue, piety and righteousness for the Faithful but to teach them the principles and precepts of Islam which they had learnt direct from the Prophet.
2354
The Holy Prophet’s noble consorts were required not only to serve as model of virtue, piety and righteousness for the Faithful but to teach them the principles and precepts of Islam which they had learnt direct from the Holy Prophet.
اَللّٰہُ لَطِیۡفٌۢ بِعِبَادِہٖ یَرۡزُقُ مَنۡ یَّشَآءُ ۖ وَہُوَ الۡقَوِیُّ الۡعَزِیۡزُ
6:104; 22:64.
6:104; 22:64.
6:104; 22:64.
b
6:104; 22:64.
b
6:104; 22:64.
b
6:104; 22:64.
اَلَا یَعۡلَمُ مَنۡ خَلَقَ وَہُوَ اللَّطِیۡفُ الۡخَبِیۡرُ