ROOT ن ص ح
9 verses • 7 derived words
📖 Lane's Lexicon
Classical definitions for root نصح
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 9 verses containing words derived from "n S H".
وَقَاسَمَهُمَآ إِنِّى لَكُمَا لَمِنَ ٱلنَّٰصِحِينَ
فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّى وَنَصَحْتُ لَكُمْ وَلَٰكِن لَّا تُحِبُّونَ ٱلنَّٰصِحِينَ
7:63, 69; 46:24.
7:63, 69; 46:24.
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
7:63, 69; 46:24.
Commentary:
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
b
7:63, 69; 46:24.
a
7:63, 69; 46:24.
978
Commentary:
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
a
7:63, 69; 46:24.
1004
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَٰلَٰتِ رَبِّى وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ ءَاسَىٰ عَلَىٰ قَوْمٍ كَٰفِرِينَ
7:69, 80; 46:24.
7:69, 80; 46:24.
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
7:69, 80; 46:24.
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
b
7:69, 80; 46:24.
a
7:69, 80; 46:24.
990
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
a
7:69, 80; 46:24.
1014
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
لَّيْسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلْمَرْضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ ۚ مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
48:18.
48:18.
48:18.
Important Words:
نصحوا (are sincere) is derived from نصح. They say نصحه or نصح له i.e. he advised him or counselled him sincerely or faithfully; or he acted sincerely or honestly to him; or he deserved what was good for him. نصح الشیء means, the thing became pure or unadulterated (Lane).
Commentary:
This and the succeeding verse speak of those who cannot join an expedition owing to some real inability. No blame lies on them. The verse also shows that those, who have really nothing to spend in the cause of God, are also reckoned among those, who actually strive in the cause of God if they are sincere and faithful to God and His Messenger.
a
48:18.
a
48:18.
1241
Important Words:
نصحوا (are sincere) is derived from نصح. They say نصحه or نصح له i.e. he advised him or counselled him sincerely or faithfully; or he acted sincerely or honestly to him; or he deserved what was good for him. نصح الشیء means, the thing became pure or unadulterated (Lane).
Commentary:
This and the succeeding verse speak of those who cannot join an expedition owing to some real inability. No blame lies on them. The verse also shows that those, who have really nothing to spend in the cause of God, are also reckoned among those, who actually strive in the cause of God if they are sincere and faithful to God and His Messenger.
a
48:18.
وَلَا يَنفَعُكُمْ نُصْحِىٓ إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ ۚ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ
The verse removes the wrong notion commonly held that being very angry with his people because they did not believe, Noah prayed for their destruction (71:27, 28), for it shows that Noah had prayed for their destruction not of his own accord but God Himself had desired him to do so.
Important Words:
یغویكم (destroy you). See 7:17.
Commentary:
By the words, If Allah desires to destroy you, Noah means to say that though he ardently wishes his people to accept his Message and thus be saved, his love for them cannot exceed God’s love for His creatures; and when God has decreed their destruction, the doom must be accepted as not only inevitable but also justified, and he must submit to His decree.
The verse also explodes the wrong notion commonly held that Noah prayed for the destruction of his people (71:27, 28), for it shows that it was not Noah who had prayed for their destruction but that God Himself had commanded him to do so.
The words, He is your Lord, are intended to hint that God destroys a people only when He finds that their destruction is necessary and is good for others; otherwise, being their Lord and Master, He cannot wish them evil.
1416
Important Words:
یغویكم (destroy you). See 7:17.
Commentary:
By the words, If Allah desires to destroy you, Noah means to say that though he ardently wishes his people to accept his Message and thus be saved, his love for them cannot exceed God’s love for His creatures; and when God has decreed their destruction, the doom must be accepted as not only inevitable but also justified, and he must submit to His decree.
The verse also explodes the wrong notion commonly held that Noah prayed for the destruction of his people (71:27, 28), for it shows that it was not Noah who had prayed for their destruction but that God Himself had commanded him to do so.
The words, He is your Lord, are intended to hint that God destroys a people only when He finds that their destruction is necessary and is good for others; otherwise, being their Lord and Master, He cannot wish them evil.
1312
The verse removes the wrong notion commonly held that being very angry with his people because they did not believe, Noah prayed for their destruction (71:27, 28), for it shows that Noah had prayed for their destruction not of his own accord but God Himself had desired him to do so.
قَالُوا۟ يَٰٓأَبَانَا مَا لَكَ لَا تَأْمَ۫نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَٰصِحُونَ
Commentary:
This verse points to another difference with the Biblical version; for, whereas in this verse we are told that the brothers of Joseph asked their father to send him with them, the Bible tells us that Jacob himself sent Joseph to his brothers (Gen. 37:13, 14). But the Bible seems to contradict itself in this respect for in Gen. 37:4 we are told that Joseph was hated by his brothers because Jacob loved him more than he loved them and that Jacob was aware of this hatred. How could Jacob, knowing that his brothers hated him, send Joseph to them?
Moreover, Joseph appears to be only eleven or twelve years old at the time when this incident took place, because it is only for a boy of this tender age that the language used by Joseph’s brothers about him can be used. The Bible, however, places Joseph’s age at that time at seventeen or eighteen, which is evidently wrong.
1516
Commentary:
This verse points to another difference with the Biblical version; for, whereas in this verse we are told that the brothers of Joseph asked their father to send him with them, the Bible tells us that Jacob himself sent Joseph to his brothers (Gen. 37:13, 14). But the Bible seems to contradict itself in this respect for in Gen. 37:4 we are told that Joseph was hated by his brothers because Jacob loved him more than he loved them and that Jacob was aware of this hatred. How could Jacob, knowing that his brothers hated him, send Joseph to them?
Moreover, Joseph appears to be only eleven or twelve years old at the time when this incident took place, because it is only for a boy of this tender age that the language used by Joseph’s brothers about him can be used. The Bible, however, places Joseph’s age at that time at seventeen or eighteen, which is evidently wrong.
۞ وَحَرَّمْنَا عَلَيْهِ ٱلْمَرَاضِعَ مِن قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰٓ أَهْلِ بَيْتٍ يَكْفُلُونَهُۥ لَكُمْ وَهُمْ لَهُۥ نَٰصِحُونَ
20:41.
اس سے معلوم ہوتا ہے کہ موسیٰ علیہ السلام جس ٹوکرے میں تھے وہ بہتا بہتا پہلے کنارہ پر جا لگا تھا اور موسیٰ علیہ السلام کی بہن احتیاط سے بہت آہستہ آہستہ پیچھے رہی تھی۔ اس عرصہ میں فرعون کی بیٹی نے کئی دودھ پلانے والیاں بلا کے انہیں موسیٰ علیہ السلام کو دودھ پلانے کا حکم دیا۔ مگر موسیٰ علیہ السلام نے ان کا دودھ پینے سے انکار کر دیا۔ یہاں تک کہ الٰہی تدبیر کے مطابق وہ اپنی ماں کے پاس لوٹ آئے۔
20:41.
20:41.
a
20:41.
1
اس سے معلوم ہوتا ہے کہ موسیٰ علیہ السلام جس ٹوکرے میں تھے وہ بہتا بہتا پہلے کنارہ پر جا لگا تھا اور موسیٰ علیہ السلام کی بہن احتیاط سے بہت آہستہ آہستہ پیچھے رہی تھی۔ اس عرصہ میں فرعون کی بیٹی نے کئی دودھ پلانے والیاں بلا کے انہیں موسیٰ علیہ السلام کو دودھ پلانے کا حکم دیا۔ مگر موسیٰ علیہ السلام نے ان کا دودھ پینے سے انکار کر دیا۔ یہاں تک کہ الٰہی تدبیر کے مطابق وہ اپنی ماں کے پاس لوٹ آئے۔
a
20:41.
a
20:41.
وَجَآءَ رَجُلٌ مِّنْ أَقْصَا ٱلْمَدِينَةِ يَسْعَىٰ قَالَ يَٰمُوسَىٰٓ إِنَّ ٱلْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَٱخْرُجْ إِنِّى لَكَ مِنَ ٱلنَّٰصِحِينَ
یعنی کسی طرح کل کے واقعہ کی بھنک ان کے کان میں پڑ گئی ہے۔ معلوم ہوتا ہے یہ شخص موسیٰ کے ہم خیالوں اور دوستوں میں سے تھا۔
Commentary:
The implied reference in the verse is to the counsel that the leaders of Mecca had held to kill the Holy Prophet. But whereas Moses was informed of the designs of the Egyptian chiefs by a well-wisher of his, as the verse under comment says, the Holy Prophet was made aware of the evil designs of the Quraishite leaders against him by God Himself (8:31).
3
یعنی کسی طرح کل کے واقعہ کی بھنک ان کے کان میں پڑ گئی ہے۔ معلوم ہوتا ہے یہ شخص موسیٰ کے ہم خیالوں اور دوستوں میں سے تھا۔
2892
Commentary:
The implied reference in the verse is to the counsel that the leaders of Mecca had held to kill the Holy Prophet. But whereas Moses was informed of the designs of the Egyptian chiefs by a well-wisher of his, as the verse under comment says, the Holy Prophet was made aware of the evil designs of the Quraishite leaders against him by God Himself (8:31).
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ تُوبُوٓا۟ إِلَى ٱللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّـَٔاتِكُمْ وَيُدْخِلَكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
48:6; 64:10.
信者在天园中永无休止地追求完美的欲望在这句话中得到了表达: “我们的养主啊, 求你为了我们 (的益处) 完成我们的光辉吧。” 这说明天园中的生活并不是毫无生气的。相反, 天园中的精神进展将是无限的, 因为当信者获得某阶段所特有的美德的时候, 他们不会就此停止, 而是看到前面还有更高阶段的美德, 发现他们所达到的阶段并非最高阶段, 他们就继而向前, 永无止境。
信者进入天园后将力求 مَغْفِرَة (Maghfirah), 即克服缺陷 (Lane)。 他们将不停地祈求安拉赐予达到完美并完全沐浴在真主的光明中, 他们将继续向上, 把每一阶段与他们所祈求的更高阶段作比较看作有欠缺, 因此将祈求安拉使其度过有欠缺的阶段, 以便他们能够到达更高阶段。这是 اِسْتِغْفَار (Istighfar) 的真正含意, 字面上的意思是“请求宽恕过失。”
لَام عربی میں فائدہ کے معنے ادا کرنے کے لئے آتا ہے اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ اے ہمارے ربّ ہمارا نور ہمارے فائدہ کے لئے پورا کر دے۔
48:6; 64:10.
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, 'Our Lord perfect our light for us,' shows that life in Paradise will not be one of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and finding that the stage at which they had arrived was not the highest stage will proceed further, and so on without end.
It further appears that after entering Paradise, the believers will seek Maghfirah, i.e. suppression of defects (Lane). They will be continually praying to God for the attainment of perfection and complete immersion in Divine Light and will be continually going upwards regarding each state as defective in comparison with a higher one, to which they will aspire, and will therefore pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, 'asking forgiveness for one’s lapses.'
8:30; 48:6; 64:10.
Commentary:
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.
In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.
From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."
c
48:6; 64:10.
1444
信者在天园中永无休止地追求完美的欲望在这句话中得到了表达: “我们的养主啊, 求你为了我们 (的益处) 完成我们的光辉吧。” 这说明天园中的生活并不是毫无生气的。相反, 天园中的精神进展将是无限的, 因为当信者获得某阶段所特有的美德的时候, 他们不会就此停止, 而是看到前面还有更高阶段的美德, 发现他们所达到的阶段并非最高阶段, 他们就继而向前, 永无止境。
1445
信者进入天园后将力求 مَغْفِرَة (Maghfirah), 即克服缺陷 (Lane)。 他们将不停地祈求安拉赐予达到完美并完全沐浴在真主的光明中, 他们将继续向上, 把每一阶段与他们所祈求的更高阶段作比较看作有欠缺, 因此将祈求安拉使其度过有欠缺的阶段, 以便他们能够到达更高阶段。这是 اِسْتِغْفَار (Istighfar) 的真正含意, 字面上的意思是“请求宽恕过失。”
2
لَام عربی میں فائدہ کے معنے ادا کرنے کے لئے آتا ہے اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ اے ہمارے ربّ ہمارا نور ہمارے فائدہ کے لئے پورا کر دے۔
a
8:30; 48:6; 64:10.
4284
Commentary:
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.
In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.
From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."
b
48:6; 64:10.
3075
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, 'Our Lord perfect our light for us,' shows that life in Paradise will not be one of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and finding that the stage at which they had arrived was not the highest stage will proceed further, and so on without end.
3076
It further appears that after entering Paradise, the believers will seek Maghfirah, i.e. suppression of defects (Lane). They will be continually praying to God for the attainment of perfection and complete immersion in Divine Light and will be continually going upwards regarding each state as defective in comparison with a higher one, to which they will aspire, and will therefore pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, 'asking forgiveness for one’s lapses.'