ROOT ق ب س
3 verses • 3 derived words
📖 Lane's Lexicon
Classical definitions for root قبس
Morphology Tree
Lemmas and their derived stems found in the Quran.
قَبَس
LemmaOccurrences in Quran
Found 3 verses containing words derived from "q b s".
إِذْ رَءَا نَارًا فَقَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًى
27:8; 28:30.
لفظ ’’ایک آگ‘‘ سے معلوم ہوتا ہے کہ حضرت موسیٰ ؑ خود بھی اسے کشف سمجھتے تھے۔ کیونکہ اگر وہ عام آگ ہوتی تو وہ ’’ایک آگ‘‘ نہ کہتے‘ بلکہ آگ کہتے۔ اور حقیقت یہ ہے کہ ان کو ایک جلوہ نظر آیا تھا جو آگ کی شکل میں تھا۔ حضرت موسٰیؑ محسوس کرتے تھے کہ جو کچھ نظر آیا ہے وہ خداتعالیٰ کی ایک تجلی ہے۔ تبھی انہوں نے رشتہ داروں سے کہا کہ میں نے ایک آگ دیکھی ہے۔
چونکہ نظارہ آگ کی صورت میں تھا اس لئے اس کی نسبت سے سب لفظ استعارۃ ً بولے گئے ہیں یعنی اگر تو یہ تجلی شخصی ہے تو میں اپنے لئے ہدایت حاصل کروں گا اور اگر تجلی قومی ہے تو تمہارے لئے وہاں سے روشنی اور ہدایت اور تعلیم کا سامان لاؤں گا جس سے تم فائدہ اٹھاؤ گے۔
27:8; 28:30.
The verse refers to a vision of Moses, and visions are of two kinds: (a) The visions that concern only the Prophet who sees such a one. In such visions the Divine manifestation remains confined to the Prophet concerned. (b) The visions in which Divine manifestation extends also to the Prophet’s people. Moses meant to say that if the vision that he had seen was the manifestation of the latter class, then he would be given a new Shari‘ah for his people, but if it were of the former kind, he would receive some guidance for his own spiritual advancement.
27:8; 28:30.
Important Words:
آنست (I perceived) is derived from انس (anisa). They say انس به i.e. he became familiar with him. آنسه (anasa-hu) means, he perceived it; he saw him or it and looked at him or it; he heard it, namely a sound; he felt it; he was sensible of it; he knew it; he had certain knowledge of it; he was acquainted with آنست منه الرشد means, I knew him to be characterised by maturity of intelligence and rectitude of actions and good management of affairs (Lane & Aqrab).
قبس (brand). They say قبس منه ناراً he took fire from him. قبس النار means, he lighted or kindled the fire. قبس means fire, or live coal; a brand or a firebrand; a piece of fire which one takes upon the end of a stick (Lane & Aqrab).
Commentary:
Opinions differ as to what it was that Moses actually saw. In fact it was a vision that he had seen. The language of metaphor which has been used in this account of Moses also lends support to the view that he had only seen a vision and that he himself was conscious of the fact that he had seen no fire of wood or coal. If he had actually seen a material fire of wood, Moses would have used the words "I perceive the fire" and not the words "I perceive a fire", as he did.
Visions, however, are of two kinds: (a) those that concern only an individual. In such visions the Divine manifestation which is called ولایت (manifestation shown to God’s beloved other than the Prophets) in the spiritual terminology remains confined to the concerned individual. (b) Visions in which جلوهٔ نبوت (manifestation shown to the Prophets) is shown, the Divine manifestation extends also to the Prophet’s people.
By the words, "perhaps I may bring you a brand therefrom or find guidance at the fire", Moses meant to say that if it were جلوۂ نبوت that he had seen, then he would be given a new Shari‘ah for his people but if it were only جلوۂ ولایت he would receive some guidance for his own spiritual advancement.
It may be of interest to note that fire is of three kinds; (a) that which has light and also burns; (b) that which has no light but it burns; and (c) that which has light but does not burn. The fire which Moses had seen seemed to belong to the last category.
The word "tarry" implies that Moses wanted privacy for communion with God, therefore he asked his family to remain behind.
According to the Quran the incident to which reference has been made in this verse took place after Moses had completed his ten years of service with Shu‘aib in Midian and was actually on his way to Egypt with his wife and not as the Bible says that it occurred before he left for Egypt and was staying with Shu‘aib and that when one day he led the flock of Jethro, his father-in-law, to the back side of the desert and came to the mountain of God, even to Horeb, "the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush" (Exod. 3:1-3). Consideration of all the relevant facts of geography contradicts this Biblical account as the Lord appeared to Moses on mount Horeb which is in the desert of Sinai hundreds of miles away from Midian; and Moses after having had this experience could not possibly have gone back to Jethro, with the flock to apprise him of it the same evening as the Biblical account implies. Thus the Quranic account, is more in accordance with reason and facts of geography than the Biblical account. According to it the incident occurred after Moses had left Midian for good.
e
27:8; 28:30.
1
لفظ ’’ایک آگ‘‘ سے معلوم ہوتا ہے کہ حضرت موسیٰ ؑ خود بھی اسے کشف سمجھتے تھے۔ کیونکہ اگر وہ عام آگ ہوتی تو وہ ’’ایک آگ‘‘ نہ کہتے‘ بلکہ آگ کہتے۔ اور حقیقت یہ ہے کہ ان کو ایک جلوہ نظر آیا تھا جو آگ کی شکل میں تھا۔ حضرت موسٰیؑ محسوس کرتے تھے کہ جو کچھ نظر آیا ہے وہ خداتعالیٰ کی ایک تجلی ہے۔ تبھی انہوں نے رشتہ داروں سے کہا کہ میں نے ایک آگ دیکھی ہے۔
2
چونکہ نظارہ آگ کی صورت میں تھا اس لئے اس کی نسبت سے سب لفظ استعارۃ ً بولے گئے ہیں یعنی اگر تو یہ تجلی شخصی ہے تو میں اپنے لئے ہدایت حاصل کروں گا اور اگر تجلی قومی ہے تو تمہارے لئے وہاں سے روشنی اور ہدایت اور تعلیم کا سامان لاؤں گا جس سے تم فائدہ اٹھاؤ گے۔
a
27:8; 28:30.
2246A
Important Words:
آنست (I perceived) is derived from انس (anisa). They say انس به i.e. he became familiar with him. آنسه (anasa-hu) means, he perceived it; he saw him or it and looked at him or it; he heard it, namely a sound; he felt it; he was sensible of it; he knew it; he had certain knowledge of it; he was acquainted with آنست منه الرشد means, I knew him to be characterised by maturity of intelligence and rectitude of actions and good management of affairs (Lane & Aqrab).
قبس (brand). They say قبس منه ناراً he took fire from him. قبس النار means, he lighted or kindled the fire. قبس means fire, or live coal; a brand or a firebrand; a piece of fire which one takes upon the end of a stick (Lane & Aqrab).
Commentary:
Opinions differ as to what it was that Moses actually saw. In fact it was a vision that he had seen. The language of metaphor which has been used in this account of Moses also lends support to the view that he had only seen a vision and that he himself was conscious of the fact that he had seen no fire of wood or coal. If he had actually seen a material fire of wood, Moses would have used the words "I perceive the fire" and not the words "I perceive a fire", as he did.
Visions, however, are of two kinds: (a) those that concern only an individual. In such visions the Divine manifestation which is called ولایت (manifestation shown to God’s beloved other than the Prophets) in the spiritual terminology remains confined to the concerned individual. (b) Visions in which جلوهٔ نبوت (manifestation shown to the Prophets) is shown, the Divine manifestation extends also to the Prophet’s people.
By the words, "perhaps I may bring you a brand therefrom or find guidance at the fire", Moses meant to say that if it were جلوۂ نبوت that he had seen, then he would be given a new Shari‘ah for his people but if it were only جلوۂ ولایت he would receive some guidance for his own spiritual advancement.
It may be of interest to note that fire is of three kinds; (a) that which has light and also burns; (b) that which has no light but it burns; and (c) that which has light but does not burn. The fire which Moses had seen seemed to belong to the last category.
The word "tarry" implies that Moses wanted privacy for communion with God, therefore he asked his family to remain behind.
According to the Quran the incident to which reference has been made in this verse took place after Moses had completed his ten years of service with Shu‘aib in Midian and was actually on his way to Egypt with his wife and not as the Bible says that it occurred before he left for Egypt and was staying with Shu‘aib and that when one day he led the flock of Jethro, his father-in-law, to the back side of the desert and came to the mountain of God, even to Horeb, "the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush" (Exod. 3:1-3). Consideration of all the relevant facts of geography contradicts this Biblical account as the Lord appeared to Moses on mount Horeb which is in the desert of Sinai hundreds of miles away from Midian; and Moses after having had this experience could not possibly have gone back to Jethro, with the flock to apprise him of it the same evening as the Biblical account implies. Thus the Quranic account, is more in accordance with reason and facts of geography than the Biblical account. According to it the incident occurred after Moses had left Midian for good.
a
27:8; 28:30.
1813
The verse refers to a vision of Moses, and visions are of two kinds: (a) The visions that concern only the Prophet who sees such a one. In such visions the Divine manifestation remains confined to the Prophet concerned. (b) The visions in which Divine manifestation extends also to the Prophet’s people. Moses meant to say that if the vision that he had seen was the manifestation of the latter class, then he would be given a new Shari‘ah for his people, but if it were of the former kind, he would receive some guidance for his own spiritual advancement.
إِذْ قَالَ مُوسَىٰ لِأَهْلِهِۦٓ إِنِّىٓ ءَانَسْتُ نَارًا سَـَٔاتِيكُم مِّنْهَا بِخَبَرٍ أَوْ ءَاتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ
20:11; 28:30.
اس آیت میں بتایا گیا ہے کہ جیسے وحی کے ایک لمبے عرصہ تک رُک جانے کے بعد موسیٰ پر وحی نازل ہوئی تھی اسی طرح اب محمد صلی اللہ علیہ وسلم پر نازل ہوئی ہے۔
آیت کا یہ بھی مفہوم ہے کہ موسیٰ علیہ السلام نے شروع نبوت میں ایک آگ دیکھی تھی جس کی تعبیر انہوں نے یہ کی کہ مجھ پر وحی الٰہی نازل ہونے والی ہے اگر حقیقی آگ ہوتی تو اس جگہ ایک آگ کا لفظ استعمال نہ کیا جاتا صرف آگ کہا جاتا۔ چونکہ وہ سمجھتے تھے کہ یہ کشفی نظارہ ہے تبھی انہوں نے اپنے رشتہ داروں سے کہا کہ معلوم ہوتا ہے کہ کوئی الٰہی تجلی ہونے والی ہے۔ میں وہاں جاتا ہوں۔ اور اگر وہ تجلی صرف میری ذات کے لئے ہوئی تو یہ عظیم الشان خبر تمہیں یعنی اپنی بیوی اور دوسرے رشتہ داروں کو آکر سناؤں گا اور اگر یہ تجلی میری قوم اور ملک کے لئے عام ہوئی تو پھر کوئی دہکتا ہوا انگارہ یعنی کوئی
20:11; 28:30.
It was not actual fire that Moses had seen. Had it been so he would have used the expression 'I have perceived the fire,' instead of 'I have perceived a fire.' In fact, it was a vision that Moses had seen, 'fire' symbolising the love of God. It is worthy of note that most of the major incidents, connected with Moses that have been mentioned in the Qur’an, were not incidents which actually took place in the physical world but only visions symbolizing great landmarks in the course of his spiritual development and prophetic mission. Besides the vision about the rod there are mentioned other important instances of such visions in the Qur’an (7:144), the verse under comment affording one such instance.
20:11; 28:30.
Important Words:
تصطلون (warm yourselves) is derived from اصطلی which is the same as صلی. They say صلی النار i.e. he was or became burned by the fire or he endured the heat of the fire. اصطلی means, he warmed or burned himself by the fire (Lane & Aqrab).
Commentary:
It was not actual fire that Moses had seen. Had it been so he would have used the expression انی آنست النار i.e. I have perceived the fire, instead of انی آنست ناراً i.e. I have perceived a fire. In fact it was a vision that Moses had seen, fire symbolizing the love of God. It is worthy of note that most of the major incidents connected with Moses that have been mentioned in the Quran, were not incidents which actually took place in the material and physical world but were visions which symbolized great landmarks in his spiritual development and prophetic mission. Besides the vision about the rod (7:118) and that concerning the breaking of the mountain into pieces (7:144) there are other important instances of such visions in the Quran, the verse under comment affording one such instance. See also 20:11.
a
20:11; 28:30.
1
اس آیت میں بتایا گیا ہے کہ جیسے وحی کے ایک لمبے عرصہ تک رُک جانے کے بعد موسیٰ پر وحی نازل ہوئی تھی اسی طرح اب محمد صلی اللہ علیہ وسلم پر نازل ہوئی ہے۔
2
آیت کا یہ بھی مفہوم ہے کہ موسیٰ علیہ السلام نے شروع نبوت میں ایک آگ دیکھی تھی جس کی تعبیر انہوں نے یہ کی کہ مجھ پر وحی الٰہی نازل ہونے والی ہے اگر حقیقی آگ ہوتی تو اس جگہ ایک آگ کا لفظ استعمال نہ کیا جاتا صرف آگ کہا جاتا۔ چونکہ وہ سمجھتے تھے کہ یہ کشفی نظارہ ہے تبھی انہوں نے اپنے رشتہ داروں سے کہا کہ معلوم ہوتا ہے کہ کوئی الٰہی تجلی ہونے والی ہے۔ میں وہاں جاتا ہوں۔ اور اگر وہ تجلی صرف میری ذات کے لئے ہوئی تو یہ عظیم الشان خبر تمہیں یعنی اپنی بیوی اور دوسرے رشتہ داروں کو آکر سناؤں گا اور اگر یہ تجلی میری قوم اور ملک کے لئے عام ہوئی تو پھر کوئی دہکتا ہوا انگارہ یعنی کوئی
a
20:11; 28:30.
2817
Important Words:
تصطلون (warm yourselves) is derived from اصطلی which is the same as صلی. They say صلی النار i.e. he was or became burned by the fire or he endured the heat of the fire. اصطلی means, he warmed or burned himself by the fire (Lane & Aqrab).
Commentary:
It was not actual fire that Moses had seen. Had it been so he would have used the expression انی آنست النار i.e. I have perceived the fire, instead of انی آنست ناراً i.e. I have perceived a fire. In fact it was a vision that Moses had seen, fire symbolizing the love of God. It is worthy of note that most of the major incidents connected with Moses that have been mentioned in the Quran, were not incidents which actually took place in the material and physical world but were visions which symbolized great landmarks in his spiritual development and prophetic mission. Besides the vision about the rod (7:118) and that concerning the breaking of the mountain into pieces (7:144) there are other important instances of such visions in the Quran, the verse under comment affording one such instance. See also 20:11.
a
20:11; 28:30.
2147
It was not actual fire that Moses had seen. Had it been so he would have used the expression 'I have perceived the fire,' instead of 'I have perceived a fire.' In fact, it was a vision that Moses had seen, 'fire' symbolising the love of God. It is worthy of note that most of the major incidents, connected with Moses that have been mentioned in the Qur’an, were not incidents which actually took place in the physical world but only visions symbolizing great landmarks in the course of his spiritual development and prophetic mission. Besides the vision about the rod there are mentioned other important instances of such visions in the Qur’an (7:144), the verse under comment affording one such instance.
يَوْمَ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ
یعنی اگلے جہان میں نُور دنیوی اعمال کے مطابق ملتا ہے اگر طاقت ہے تو دنیا میں واپس چلے جاؤ۔
یعنی مومنوں نے جِدھر جانا ہے اُدھر رحمت ہوگی اور کفار کے پیچھے عذاب ہوگا جس سے وہ بھاگ کر آئیں گے مگر اسے پیچھے نہ چھوڑ سکیں گے۔
"Your light" may mean the light of your faith and good actions or, the light of Divine realization and of the capacity to seek and achieve the pleasure of God in this very life.
The word Wara’akum may signify the present life.
"A wall" might signify the wall of Islam or of the Qur’an. As the disbelievers remain outside this wall so this action of theirs will take the form of a wall in the Hereafter.
Important Words:
It is characteristic of the Hypocrites that in time of trials and tribulations they seek to dissociate themselves from believers but in the hour of success and victory they loudly profess faith and ask for their share in the benefits of victory.
"Light", as mentioned in the preceding verse, is bestowed upon believers in consequence of their good works in this life also, and the Hypocrites are told in the present verse that the only way they could have received light in the Hereafter was by good actions in the present life; the expression وراءکم signifying the present life.
The last part of the verse may also mean that God’s mercy and grace would accompany the believers wherever they go and Divine punishment would dog the footsteps of disbelievers and, try as they might, they will find no refuge from it.
"A wall" referred to in the verse might signify the wall of Islam or of the Quran. The disbelievers remained outside this wall and so were deprived of Divine mercy which was granted to believers; and were seized with punishment in this life. Their having remained outside the fold of Islam will take the form of a wall in the Hereafter.
1
یعنی اگلے جہان میں نُور دنیوی اعمال کے مطابق ملتا ہے اگر طاقت ہے تو دنیا میں واپس چلے جاؤ۔
2
یعنی مومنوں نے جِدھر جانا ہے اُدھر رحمت ہوگی اور کفار کے پیچھے عذاب ہوگا جس سے وہ بھاگ کر آئیں گے مگر اسے پیچھے نہ چھوڑ سکیں گے۔
4156
Important Words:
It is characteristic of the Hypocrites that in time of trials and tribulations they seek to dissociate themselves from believers but in the hour of success and victory they loudly profess faith and ask for their share in the benefits of victory.
"Light", as mentioned in the preceding verse, is bestowed upon believers in consequence of their good works in this life also, and the Hypocrites are told in the present verse that the only way they could have received light in the Hereafter was by good actions in the present life; the expression وراءکم signifying the present life.
The last part of the verse may also mean that God’s mercy and grace would accompany the believers wherever they go and Divine punishment would dog the footsteps of disbelievers and, try as they might, they will find no refuge from it.
"A wall" referred to in the verse might signify the wall of Islam or of the Quran. The disbelievers remained outside this wall and so were deprived of Divine mercy which was granted to believers; and were seized with punishment in this life. Their having remained outside the fold of Islam will take the form of a wall in the Hereafter.
2991
"Your light" may mean the light of your faith and good actions or, the light of Divine realization and of the capacity to seek and achieve the pleasure of God in this very life.
2992
The word Wara’akum may signify the present life.
2993
"A wall" might signify the wall of Islam or of the Qur’an. As the disbelievers remain outside this wall so this action of theirs will take the form of a wall in the Hereafter.