ROOT ن ص ب
28 verses • 14 derived words
📖 Lane's Lexicon
Classical definitions for root نصب
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 28 verses containing words derived from "n S b".
أُو۟لَٰٓئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا۟ ۚ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ
حساب مصدر ہے اس کے معنے حساب لینے کے بھی ہیں اور حساب دینے کے بھی۔ اس جگہ اسی طرف اشارہ ہے کہ نیک لوگوں کو ان کے انعام ساتھ کے ساتھ بھی ملتے رہتے ہیں کیونکہ خداتعالیٰ نہیں چاہتا کہ قیامت تک ان کی جزا روکی جائے۔ جنت میں بھی انہیں انعام ملے گا مگر اس دنیا میں بھی اللہ تعالیٰ انہیں انعام دے گا گویا اٰ تِنَا فِی الدُّنْیَا حَسَنَۃً کی دعا بھی قبول ہوگی اور فِی الْاٰخِرَۃِ حَسَنَۃً کی دعا بھی قبول ہوگی۔
Important Words:
نصیب (share) is derived from نصب. They say نصبه i.e. he set it up. Therefore نصیب means, a set share or portion (Lane).
Commentary:
Such men as seek the good things of this world as well as the good things of the Hereafter (2:202) will have their reward from God according to their deserts. The clause, Allah is swift at reckoning, however, contains a warning to such men, hinting that as some of their efforts are being spent in pursuit of the things of this world, they should be careful lest any stumbling or weakness on their part should bring on them God’s displeasure. The clause also points to the important fact that God has so ordained that in nature every action is immediately followed by its consequences, inasmuch as it leaves an impression on man, and thus all actions are preserved. The Holy Prophet is reported to have said that when a man commits an evil deed, a black spot is formed in his heart and if he repeats the sin, the spot grows bigger and so on (Musnad). This, indeed, is the result which quickly follows the actions of man. In fact it is a reckoning which accompanies all actions of man.
4
حساب مصدر ہے اس کے معنے حساب لینے کے بھی ہیں اور حساب دینے کے بھی۔ اس جگہ اسی طرف اشارہ ہے کہ نیک لوگوں کو ان کے انعام ساتھ کے ساتھ بھی ملتے رہتے ہیں کیونکہ خداتعالیٰ نہیں چاہتا کہ قیامت تک ان کی جزا روکی جائے۔ جنت میں بھی انہیں انعام ملے گا مگر اس دنیا میں بھی اللہ تعالیٰ انہیں انعام دے گا گویا اٰ تِنَا فِی الدُّنْیَا حَسَنَۃً کی دعا بھی قبول ہوگی اور فِی الْاٰخِرَۃِ حَسَنَۃً کی دعا بھی قبول ہوگی۔
209
Important Words:
نصیب (share) is derived from نصب. They say نصبه i.e. he set it up. Therefore نصیب means, a set share or portion (Lane).
Commentary:
Such men as seek the good things of this world as well as the good things of the Hereafter (2:202) will have their reward from God according to their deserts. The clause, Allah is swift at reckoning, however, contains a warning to such men, hinting that as some of their efforts are being spent in pursuit of the things of this world, they should be careful lest any stumbling or weakness on their part should bring on them God’s displeasure. The clause also points to the important fact that God has so ordained that in nature every action is immediately followed by its consequences, inasmuch as it leaves an impression on man, and thus all actions are preserved. The Holy Prophet is reported to have said that when a man commits an evil deed, a black spot is formed in his heart and if he repeats the sin, the spot grows bigger and so on (Musnad). This, indeed, is the result which quickly follows the actions of man. In fact it is a reckoning which accompanies all actions of man.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يُدْعَوْنَ إِلَىٰ كِتَٰبِ ٱللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُمْ وَهُم مُّعْرِضُونَ
24:49.
24:49.
(1) Prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a portion of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the Bible is but a portion of the Book as compared with the Qur’an which is the Book par excellence.
24:49.
Commentary:
The expression, portion of the Book, may refer to (1) the prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a part of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the expression may also mean that as compared with the Quran, which is the Book par excellence, being the eternal and perfect Divine Book, the Bible is but a portion and a part. In view of these different explanations, the verse would give different meanings: (a) that when the attention of Jews and Christians is drawn to the prophecies embodied in their Scriptures, they refuse to be guided by them. Or (b) that if the People of the Book had adhered to the genuine portion of their own Scriptures, the criteria laid down therein for testing the truth of a claimant to prophethood would have surely led them to accept the Holy Prophet. Or (c) that if they had faithfully acted on the teachings of their own Scriptures, which was in fact a part of the perfect and eternal teachings contained in the Quran, they would have certainly recognised the truth of the new Faith.
e
24:49.
b
24:49.
315
Commentary:
The expression, portion of the Book, may refer to (1) the prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a part of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the expression may also mean that as compared with the Quran, which is the Book par excellence, being the eternal and perfect Divine Book, the Bible is but a portion and a part. In view of these different explanations, the verse would give different meanings: (a) that when the attention of Jews and Christians is drawn to the prophecies embodied in their Scriptures, they refuse to be guided by them. Or (b) that if the People of the Book had adhered to the genuine portion of their own Scriptures, the criteria laid down therein for testing the truth of a claimant to prophethood would have surely led them to accept the Holy Prophet. Or (c) that if they had faithfully acted on the teachings of their own Scriptures, which was in fact a part of the perfect and eternal teachings contained in the Quran, they would have certainly recognised the truth of the new Faith.
b
24:49.
389
(1) Prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a portion of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the Bible is but a portion of the Book as compared with the Qur’an which is the Book par excellence.
لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَّفْرُوضًا
4:34.
This verse forms the basis of the Islamic Law of Inheritance. It lays down the general principle of the social equality of man and woman. Both are entitled to a suitable share in the property. Detailed rules are given in the verses that follow.
4:34.
Commentary:
This verse, without giving the details, forms the basis of the Islamic law of inheritance. Detailed rules are given in the succeeding verses. The verse lays down the general principle of the social equality of man and woman. Both are entitled to a suitable share in the property.
b
4:34.
312
伊斯兰教遗产继承法是以此节经文为基础的。它确定了男女社会平等的原则。男女双方都有权恰当分享财产。详细条例在以下几节经文中提及。
a
4:34.
490
Commentary:
This verse, without giving the details, forms the basis of the Islamic law of inheritance. Detailed rules are given in the succeeding verses. The verse lays down the general principle of the social equality of man and woman. Both are entitled to a suitable share in the property.
a
4:34.
570
This verse forms the basis of the Islamic Law of Inheritance. It lays down the general principle of the social equality of man and woman. Both are entitled to a suitable share in the property. Detailed rules are given in the verses that follow.
وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا ٱكْتَسَبُوا۟ ۖ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا ٱكْتَسَبْنَ ۚ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا
4:35.
4:35.
The verse establishes the equality of men and women so far as their works and rewards are concerned.
4:35.
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
d
4:35.
b
4:35.
510
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
b
4:35.
595
The verse establishes the equality of men and women so far as their works and rewards are concerned.
وَلِكُلٍّ جَعَلْنَا مَوَٰلِىَ مِمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ ۚ وَٱلَّذِينَ عَقَدَتْ أَيْمَٰنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدًا
4:8.
اس آیت کے متعلق مفسرین لکھتے ہیں کہ عَقَدَتْ اَیْمَانُکُمْ میں اشارہ ایسے دوستوں کی طرف ہے جن کو حلیف بنا لیا گیا تھا یعنی قسموں سے اپنے بھائی قرار دیا گیا تھا۔ وہ پہلے وارث ہوتے تھے بعد میں رسول کریم صلی اللہ علیہ وسلم نے ان کو ورثہ سے محروم کر دیا۔ لیکن یہ معنے درست نہیں کیونکہ اس آیت میں تو عَقَدَتْ اَیْمَانُکُمْ والوں کو وارث قرار دیا ہے۔ پس منسوخی کا سوال ہی نہیں۔ اگر مفسرین کی بات مانی جائے تو پھر یہ معنے کرنے ہوں گے کہ اس آیت سے ان کو وارث قرار دیا گیا تھا۔ مگر حدیث نے ان کو غیر وارث قرار دے دیا یعنی حدیث قرآن کی ناسخ ہے اور یہ بات اکثر فقہاء کے نزدیک
4:8.
Mawali is the plural of Maula which among other things means, an heir.
Besides the meaning given in the text the words may mean: "To every one We have appointed heirs to what he leaves, they are the parents, the relations and those, with whom your oaths have ratified contracts. So give them their portion." The words may also be rendered as, "to everything which parents and relations leave We have appointed heirs, etc."
4:8.
Important Words:
موالی (heirs) is derived from ولی and is the plural of مولی which means, lord or chief; master or owner; son of a paternal uncle; or a relation such as a son of a paternal uncle and the like; a freedman whom the emancipator is bound to aid and whose property he inherits if he dies leaving no heir; a slave; emancipator of a slave; a neighbour; an ally; a friend or helper; a follower; a partner; an heir, etc. (Lane & Lisan).
Commentary:
The verse may also be rendered thus: "To every one We have appointed heirs to what he leaves. They are the parents, the relations and those with whom your oaths have ratified a contract. So give them their portion." Again, the verse may also be rendered as: "To everything which parents and relations leave we have appointed heirs, etc."
The words, with whom your oaths have ratified a contract, signify "spouses" embracing both husbands and wives. The pronoun "them" in the clause, so give them their portion, refers to, and stands for, the noun "heirs" in the opening clause.
a
4:8.
1
اس آیت کے متعلق مفسرین لکھتے ہیں کہ عَقَدَتْ اَیْمَانُکُمْ میں اشارہ ایسے دوستوں کی طرف ہے جن کو حلیف بنا لیا گیا تھا یعنی قسموں سے اپنے بھائی قرار دیا گیا تھا۔ وہ پہلے وارث ہوتے تھے بعد میں رسول کریم صلی اللہ علیہ وسلم نے ان کو ورثہ سے محروم کر دیا۔ لیکن یہ معنے درست نہیں کیونکہ اس آیت میں تو عَقَدَتْ اَیْمَانُکُمْ والوں کو وارث قرار دیا ہے۔ پس منسوخی کا سوال ہی نہیں۔ اگر مفسرین کی بات مانی جائے تو پھر یہ معنے کرنے ہوں گے کہ اس آیت سے ان کو وارث قرار دیا گیا تھا۔ مگر حدیث نے ان کو غیر وارث قرار دے دیا یعنی حدیث قرآن کی ناسخ ہے اور یہ بات اکثر فقہاء کے نزدیک
a
4:8.
511
Important Words:
موالی (heirs) is derived from ولی and is the plural of مولی which means, lord or chief; master or owner; son of a paternal uncle; or a relation such as a son of a paternal uncle and the like; a freedman whom the emancipator is bound to aid and whose property he inherits if he dies leaving no heir; a slave; emancipator of a slave; a neighbour; an ally; a friend or helper; a follower; a partner; an heir, etc. (Lane & Lisan).
Commentary:
The verse may also be rendered thus: "To every one We have appointed heirs to what he leaves. They are the parents, the relations and those with whom your oaths have ratified a contract. So give them their portion." Again, the verse may also be rendered as: "To everything which parents and relations leave we have appointed heirs, etc."
The words, with whom your oaths have ratified a contract, signify "spouses" embracing both husbands and wives. The pronoun "them" in the clause, so give them their portion, refers to, and stands for, the noun "heirs" in the opening clause.
c
4:8.
596
Mawali is the plural of Maula which among other things means, an heir.
597
Besides the meaning given in the text the words may mean: "To every one We have appointed heirs to what he leaves, they are the parents, the relations and those, with whom your oaths have ratified contracts. So give them their portion." The words may also be rendered as, "to everything which parents and relations leave We have appointed heirs, etc."
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يَشْتَرُونَ ٱلضَّلَٰلَةَ وَيُرِيدُونَ أَن تَضِلُّوا۟ ٱلسَّبِيلَ
4:90.
4:90.
4:90.
a
4:90.
a
4:90.
a
4:90.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يُؤْمِنُونَ بِٱلْجِبْتِ وَٱلطَّٰغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا۟ هَٰٓؤُلَآءِ أَهْدَىٰ مِنَ ٱلَّذِينَ ءَامَنُوا۟ سَبِيلًا
قرآن مجید میں جِبْت کا لفظ ہے اور لغت میں لکھا ہے کہ جِبْتٌ وہ چیز ہوتی ہے جس میں کوئی فائدہ نہ ہو (اقرب)
Al-Jibt means, an idol or idols; that wherein there is no good; a diviner; the Devil (Lane).
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of the Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than the Muslims.
Important Words:
الجبت (evil things) means: (1) an idol or idols; or the name of a certain idol belonging to the Quraish; (2) that which is worshipped instead of God, whatever it be; (3) that wherein there is no good; (4) a diviner or an enchanter or the like; (5) the Devil or Satan; (6) enchantment or magic (Lane & Aqrab).
Commentary:
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than Muslims. It is regrettable that some present-day Muslims also have the hardihood to say that it is better to renounce Islam than to accept Ahmad, the Promised Messiah, than whom there is no greater champion of Islam.
4
قرآن مجید میں جِبْت کا لفظ ہے اور لغت میں لکھا ہے کہ جِبْتٌ وہ چیز ہوتی ہے جس میں کوئی فائدہ نہ ہو (اقرب)
526
Important Words:
الجبت (evil things) means: (1) an idol or idols; or the name of a certain idol belonging to the Quraish; (2) that which is worshipped instead of God, whatever it be; (3) that wherein there is no good; (4) a diviner or an enchanter or the like; (5) the Devil or Satan; (6) enchantment or magic (Lane & Aqrab).
Commentary:
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than Muslims. It is regrettable that some present-day Muslims also have the hardihood to say that it is better to renounce Islam than to accept Ahmad, the Promised Messiah, than whom there is no greater champion of Islam.
617
Al-Jibt means, an idol or idols; that wherein there is no good; a diviner; the Devil (Lane).
618
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of the Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than the Muslims.
أَمْ لَهُمْ نَصِيبٌ مِّنَ ٱلْمُلْكِ فَإِذًا لَّا يُؤْتُونَ ٱلنَّاسَ نَقِيرًا
Important Words:
نقیرا (the little hollow in the back of a date-stone) is derived from نقر meaning, it (a bird) pecked at or picked up a grain from this place or that with its beak; he (a person) hit the butt with an arrow without making his arrow pass through it wholly or partly; he struck a thing with a pointed instrument; he engraved a writing upon a stone; he struck a lute or a tambourine with his finger; he bored, perforated or made a hole in a thing; he hollowed or excavated a piece of wood, etc. نقیر means, (1) what is bored or perforated; and what is hollowed out or excavated; (2) a piece of wood, or a block of wood, or a stump or the lower part of a palm-tree which is hollowed out; (3) the little hollow in the back of a date-stone (Lane & Aqrab). The word is figuratively used to denote the smallest quantity.
528
Important Words:
نقیرا (the little hollow in the back of a date-stone) is derived from نقر meaning, it (a bird) pecked at or picked up a grain from this place or that with its beak; he (a person) hit the butt with an arrow without making his arrow pass through it wholly or partly; he struck a thing with a pointed instrument; he engraved a writing upon a stone; he struck a lute or a tambourine with his finger; he bored, perforated or made a hole in a thing; he hollowed or excavated a piece of wood, etc. نقیر means, (1) what is bored or perforated; and what is hollowed out or excavated; (2) a piece of wood, or a block of wood, or a stump or the lower part of a palm-tree which is hollowed out; (3) the little hollow in the back of a date-stone (Lane & Aqrab). The word is figuratively used to denote the smallest quantity.
مَّن يَشْفَعْ شَفَٰعَةً حَسَنَةً يَكُن لَّهُۥ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَٰعَةً سَيِّئَةً يَكُن لَّهُۥ كِفْلٌ مِّنْهَا ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقِيتًا
这节经文意指说情的这一行动不能随随便便;因为那个代人说情的人应对自己的行动负责。如果他的说情是公正的, 他应得到适当的报酬; 否则, 他应为此而产生的不良后果负责。而且值得注意的是, 与 “公正说情” 有连系的字是 نَصِيْب (Nasib) (一份或规定的一份), 而与 “邪歹的说情” 有连系的字是 كِفْل (Kifl) (相同的一部分)。这就指明, 邪歹的说情所得的惩罚仅仅是与此相同的东西, 而公正的说情所得的善报却没有这样的限制, 而是像安拉规定的那么多, 即大十倍。
The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
338
这节经文意指说情的这一行动不能随随便便;因为那个代人说情的人应对自己的行动负责。如果他的说情是公正的, 他应得到适当的报酬; 否则, 他应为此而产生的不良后果负责。而且值得注意的是, 与 “公正说情” 有连系的字是 نَصِيْب (Nasib) (一份或规定的一份), 而与 “邪歹的说情” 有连系的字是 كِفْل (Kifl) (相同的一部分)。这就指明, 邪歹的说情所得的惩罚仅仅是与此相同的东西, 而公正的说情所得的善报却没有这样的限制, 而是像安拉规定的那么多, 即大十倍。
554
Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
642
The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
لَّعَنَهُ ٱللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا
14:23; 17:65.
14:23; 17:65.
14:23; 17:65.
Commentary:
The opening part of the verse refers to Satan as mentioned in the preceding verse. When cursed by God, he vowed to mislead men; but he can lead astray only a "fixed portion" of them, i.e. those who themselves choose to accept his lead. The words "fixed portion" thus mean portion determined under the eternal laws of God.
c
14:23; 17:65.
a
14:23; 17:65.
585
Commentary:
The opening part of the verse refers to Satan as mentioned in the preceding verse. When cursed by God, he vowed to mislead men; but he can lead astray only a "fixed portion" of them, i.e. those who themselves choose to accept his lead. The words "fixed portion" thus mean portion determined under the eternal laws of God.
d
14:23; 17:65.