ROOT ش ح ح
4 verses • 3 derived words
📖 Lane's Lexicon
Classical definitions for root شحح
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 4 verses containing words derived from "s h H H".
وَاِنِ امۡرَاَۃٌ خَافَتۡ مِنۡۢ بَعۡلِہَا نُشُوۡزًا اَوۡ اِعۡرَاضًا فَلَا جُنَاحَ عَلَیۡہِمَاۤ اَنۡ یُّصۡلِحَا بَیۡنَہُمَا صُلۡحًا ۚ وَالصُّلۡحُ خَیۡرٌ ۗ وَاُحۡضِرَتِ الۡاَنۡفُسُ الشُّحَّ ۚ وَاِنۡ تُحۡسِنُوۡا وَتَتَّقُوۡا فَاِنَّ اللّٰہَ کَانَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا
4:35.
یعنی عورت یہ دیکھ کر کہ معاملہ لمبا ہو جائے گا اور میری تکلیف ناقابل برداشت ہو جائے گی‘ اس لئے بہتر ہے کہ اپنے حق میں سے کچھ چھوڑ دوں۔ اگر قاضی دیکھے کہ ایسا کرنے میں حرج نہیں تو وہ اس کی اجازت دے سکتا ہے۔
یعنی لوگ بخل کی طرف مائل رہتے ہیں اور خرچ سے خواہ وہ مفید ہو پرہیز کرتے ہیں۔
4:35.
The words, it shall be no sin for them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
These words give the real cause that often leads to estrangement between husband and wife. It is niggardliness on the part of the husband and covetousness on the part of the wife.
4:35.
Commentary:
The words, it shall be no sin on them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
The words احضرت الانفس الشح (people are prone to covetousness) literally mean, "souls have been put face to face with covetousness." These words thus give the real cause that often leads to estrangement between husband and wife. It may be expressed as niggardliness on the part of the husband and covetousness on the part of the wife. When the husband does not like his wife, he thinks it a burden to support her. On the other hand, the wife sometimes makes excessive demands on her husband. The verse exhorts both to treat each other equitably and fairly.
The words, and reconciliation is best, embody an appeal to the married couple to live amicably and avoid disagreements; for that is in their own interest in all respects.
a
4:35.
3
یعنی عورت یہ دیکھ کر کہ معاملہ لمبا ہو جائے گا اور میری تکلیف ناقابل برداشت ہو جائے گی‘ اس لئے بہتر ہے کہ اپنے حق میں سے کچھ چھوڑ دوں۔ اگر قاضی دیکھے کہ ایسا کرنے میں حرج نہیں تو وہ اس کی اجازت دے سکتا ہے۔
4
یعنی لوگ بخل کی طرف مائل رہتے ہیں اور خرچ سے خواہ وہ مفید ہو پرہیز کرتے ہیں۔
a
4:35.
594
Commentary:
The words, it shall be no sin on them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
The words احضرت الانفس الشح (people are prone to covetousness) literally mean, "souls have been put face to face with covetousness." These words thus give the real cause that often leads to estrangement between husband and wife. It may be expressed as niggardliness on the part of the husband and covetousness on the part of the wife. When the husband does not like his wife, he thinks it a burden to support her. On the other hand, the wife sometimes makes excessive demands on her husband. The verse exhorts both to treat each other equitably and fairly.
The words, and reconciliation is best, embody an appeal to the married couple to live amicably and avoid disagreements; for that is in their own interest in all respects.
b
4:35.
678
The words, it shall be no sin for them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
679
These words give the real cause that often leads to estrangement between husband and wife. It is niggardliness on the part of the husband and covetousness on the part of the wife.
اَشِحَّۃً عَلَیۡکُمۡ ۖ فَاِذَا جَآءَ الۡخَوۡفُ رَاَیۡتَہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ تَدُوۡرُ اَعۡیُنُہُمۡ کَالَّذِیۡ یُغۡشٰی عَلَیۡہِ مِنَ الۡمَوۡتِ ۖ فَاِذَا ذَہَبَ الۡخَوۡفُ سَلَقُوۡکُمۡ بِاَلۡسِنَۃٍ حِدَادٍ اَشِحَّۃً عَلَی الۡخَیۡرِ ۚ اُولٰٓئِکَ لَمۡ یُؤۡمِنُوۡا فَاَحۡبَطَ اللّٰہُ اَعۡمٰلَہُمۡ ۚ وَکَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا
یعنی طعنہ دیتے ہیں۔
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
22:12; 70:21-22.
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
1
یعنی طعنہ دیتے ہیں۔
b
22:12; 70:21-22.
3088
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
2341
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
وَالَّذِیۡنَ تَبَوَّءُو الدَّارَ وَالۡاِیۡمٰنَ مِنۡ قَبۡلِہِمۡ یُحِبُّوۡنَ مَنۡ ہَاجَرَ اِلَیۡہِمۡ وَلَا یَجِدُوۡنَ فِیۡ صُدُوۡرِہِمۡ حَاجَۃً مِّمَّاۤ اُوۡتُوۡا وَیُؤۡثِرُوۡنَ عَلٰۤی اَنۡفُسِہِمۡ وَلَوۡ کَانَ بِہِمۡ خَصَاصَۃٌ ۚ وَمَنۡ یُّوۡقَ شُحَّ نَفۡسِہٖ فَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
64:17.
这一句是帮助者(اَنْصَار, Ansar) 的好客、亲善和自我牺牲精神的明证。麦加来的教胞手无分文, 一贫如洗, 但他们张开双臂接待教胞, 让他们平分他们的财产。穆圣在麦加的教胞和麦地那的帮助者之间建立起来的情同手足的关系在人际关系的整个历史中无与伦比。这节经文很有说服力地证明这一点。
64:17.
The words constitute a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Ansar (Helpers). The Refugees (Muhajirin) from Mecca came to them, deprived and denuded of all their possessions, and they received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees from Mecca and the Helpers of Medina and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships.
64:17.
Important Words:
حاجة (desire) is derived from حاج which means, he was or became poor; he desired, sought or sought after. حاج و احتاج الیهmeans, he needed it. حاجة means, want, need, necessity; a thing wanted; an object of want; desire (Lane & Aqrab).
خصاصة (poverty) is inf. noun from خص which means, he was or became poor, in a state of poverty. خصاصة means, poverty, need; straightness or difficulty; an evil state or condition; thirst; hunger (Lane & Aqrab).
Commentary:
Whereas the preceding verse constituted an eloquent commentary on the sincerity and devotion of the Refugees (مھاجرین)to their faith, in that they left their hearths and homes for the sake of God and his Messenger, the verse under comment embodies a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Helpers (انصار). The Refugees from Mecca came to the Helpers, deprived and denuded of all their possessions, and the latter received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. The verse may have special reference to the Helpers having foregone their share in the spoils that accrued to Muslims from the Jewish tribe of Banu Nadir.
a
64:17.
1412
这一句是帮助者(اَنْصَار, Ansar) 的好客、亲善和自我牺牲精神的明证。麦加来的教胞手无分文, 一贫如洗, 但他们张开双臂接待教胞, 让他们平分他们的财产。穆圣在麦加的教胞和麦地那的帮助者之间建立起来的情同手足的关系在人际关系的整个历史中无与伦比。这节经文很有说服力地证明这一点。
a
64:17.
4196
Important Words:
حاجة (desire) is derived from حاج which means, he was or became poor; he desired, sought or sought after. حاج و احتاج الیهmeans, he needed it. حاجة means, want, need, necessity; a thing wanted; an object of want; desire (Lane & Aqrab).
خصاصة (poverty) is inf. noun from خص which means, he was or became poor, in a state of poverty. خصاصة means, poverty, need; straightness or difficulty; an evil state or condition; thirst; hunger (Lane & Aqrab).
Commentary:
Whereas the preceding verse constituted an eloquent commentary on the sincerity and devotion of the Refugees (مھاجرین)to their faith, in that they left their hearths and homes for the sake of God and his Messenger, the verse under comment embodies a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Helpers (انصار). The Refugees from Mecca came to the Helpers, deprived and denuded of all their possessions, and the latter received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. The verse may have special reference to the Helpers having foregone their share in the spoils that accrued to Muslims from the Jewish tribe of Banu Nadir.
a
64:17.
3023
The words constitute a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Ansar (Helpers). The Refugees (Muhajirin) from Mecca came to them, deprived and denuded of all their possessions, and they received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees from Mecca and the Helpers of Medina and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships.
فَاتَّقُوا اللّٰہَ مَا اسۡتَطَعۡتُمۡ وَاسۡمَعُوۡا وَاَطِیۡعُوۡا وَاَنۡفِقُوۡا خَیۡرًا لِّاَنۡفُسِکُمۡ ۗ وَمَنۡ یُّوۡقَ شُحَّ نَفۡسِہٖ فَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
59:10.
59:10.
59:10.
Commentary:
In the preceding verse believers were told that their wealth and their children would put their mettle to test, whether they would help in promoting the cause of Truth or would prove an impediment or hindrance. In the verse under comment they are told that they should obey all the commandments of the Shari‘ah, particularly they should not be hesitant when they are called upon to make monetary sacrifice for the advancement of a good cause. Only that way lies success and prosperity.
a
59:10.
b
59:10.
4266
Commentary:
In the preceding verse believers were told that their wealth and their children would put their mettle to test, whether they would help in promoting the cause of Truth or would prove an impediment or hindrance. In the verse under comment they are told that they should obey all the commandments of the Shari‘ah, particularly they should not be hesitant when they are called upon to make monetary sacrifice for the advancement of a good cause. Only that way lies success and prosperity.
a
59:10.