ROOT ت ب ر
4 verses • 5 derived words
📖 Lane's Lexicon
Classical definitions for root تبر
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 4 verses containing words derived from "t b r".
إِنَّ هَٰٓؤُلَآءِ مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَٰطِلٌ مَّا كَانُوا۟ يَعْمَلُونَ
Commentary:
The word "these" refers to the idol-worshippers whom the Israelites wished to copy. Moses explains to his men that the people they desired to imitate were a people doomed to perdition.
1029
Commentary:
The word "these" refers to the idol-worshippers whom the Israelites wished to copy. Moses explains to his men that the people they desired to imitate were a people doomed to perdition.
إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَآءَ وَعْدُ ٱلْءَاخِرَةِ لِيَسُۥٓـُٔوا۟ وُجُوهَكُمْ وَلِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا۟ مَا عَلَوْا۟ تَتْبِيرًا
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
这节经文谈到犹太人再次堕落到邪恶的行为中去以及他们因此而受到的惩罚。他们迫害伊撒并且竭力想把他钉死在十字架上来消灭他的运动。因此安拉用极可怕的惩罚来折磨他们。公元70年, 台塔斯的罗马军队扫平了这个国家, 并且在无可比拟的恐怖下毁灭了耶路撒冷, 烧掉了素莱曼寺 (《圣经百科全书》“Jerusalem”项下)。这一大灾难发生在耶稣还在克什米尔的时候。穆撒也预言了这件事情 (申命记. 32:18-26)。这里可以注意的是, 有关第二次惩罚的预言在 «圣经» 中是在谈及第一次惩罚的预言之后谈到的。(申命记. 28章) 而且, 甚至在谈及犹太人回到耶路撒冷的预言之后谈到这一预言 (申命记. 30:1-5)。这说明, 述及第二次惩罚的这一预言 (申命记. 32:18-26), 在 «古兰经» 中已提到了, 即 “你们必将在这个国家时制造两次混乱。” (17:5) 这节经文意含对穆斯林的一次警告, 如果他们不戒除恶习, 也会像犹太人那样受到第二次惩罚。但是他们并未从及时的警告中受益, 没有戒除恶习而受到第二次惩罚。第一次处罚他们是巴格达在公元1258年陷落。野蛮的哈拉库 (Halaku) 游牧部落完全毁灭了这一伟大的学识和权力所在地, 据说有一百八十万穆斯林被杀死。不过, 伊斯兰教在那一可怕的大灾难中却胜利出现在人间。胜利者变成被征服者。哈拉库 (Halaku) 的孙子连同大批蒙古族和鞑靼族人接受了伊斯兰教。第二次惩罚判定在后期降临在他们头上。
اس تباہی کے دوسرے وعدہ سے مراد روم کے شہزادہ ٹائٹس کا حملہ ہے جس نے اس لئے فلسطین پر حملہ کیا کہ اسے بتایا گیا تھا کہ یہودی رومی حکومت سے بغاوت کرنے والے ہیں۔ یہ واقعہ ۷۰ء بعد مسیح کا ہے۔ (دیکھو انسا ئیکلوپیڈیا برٹینیکا زیر لفظ جیوز اور ہسٹورینز ہسٹری آف دی ورلڈ) اس وقت ٹائٹس نے بیت المقدس کی سخت ہتک کی تھی اور مسجد میں سؤر کی قربانی کی تھی۔
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
The words also mean: 'They might humiliate your leaders,' wujuh meaning leaders (Lane).
This verse speaks of the second relapse into iniquitous ways of the Jews and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the Cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A.D. the Roman forces under Titus swept the country and amid circumstances of unparalleled horror Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under "Jerusalem"). This disaster took place when Jesus was yet living in Kashmir. This was also foretold by Moses (Deut. 32:18-26). It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which speaks of the first punishment (Deut. chap. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1- 5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the Qur’an, viz. You wil
4:124-125; 6:161; 28:85; 41:47; 99:8-9.
Commentary:
This verse speaks of the Jews’ second relapse into iniquitous and evil ways and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A. D. the Roman forces under Titus swept the country and, amid circumstances of unparalleled horror, Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under Jerusalem). This disaster took place when Jesus was yet living in Kashmir. It was also foretold by Moses. The Bible says:
Of the rock that begat thee thou art unmindful, and hast forgotten God that formed thee. And when the Lord saw it, he abhorred them, because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will see what their end shall be: for they are a very forward generation, children in whom is no faith. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of grey hair. I said, I would scatter them into corners, I would make the remembrance of them to cease from among them (Deut. 32:18-26).
It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which spoke of the first punishment (Deut. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1-5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the words of the Quran, in v. 5, viz. You will surely do mischief in the land twice.
a
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
701
这节经文谈到犹太人再次堕落到邪恶的行为中去以及他们因此而受到的惩罚。他们迫害伊撒并且竭力想把他钉死在十字架上来消灭他的运动。因此安拉用极可怕的惩罚来折磨他们。公元70年, 台塔斯的罗马军队扫平了这个国家, 并且在无可比拟的恐怖下毁灭了耶路撒冷, 烧掉了素莱曼寺 (《圣经百科全书》“Jerusalem”项下)。这一大灾难发生在耶稣还在克什米尔的时候。穆撒也预言了这件事情 (申命记. 32:18-26)。这里可以注意的是, 有关第二次惩罚的预言在 «圣经» 中是在谈及第一次惩罚的预言之后谈到的。(申命记. 28章) 而且, 甚至在谈及犹太人回到耶路撒冷的预言之后谈到这一预言 (申命记. 30:1-5)。这说明, 述及第二次惩罚的这一预言 (申命记. 32:18-26), 在 «古兰经» 中已提到了, 即 “你们必将在这个国家时制造两次混乱。” (17:5) 这节经文意含对穆斯林的一次警告, 如果他们不戒除恶习, 也会像犹太人那样受到第二次惩罚。但是他们并未从及时的警告中受益, 没有戒除恶习而受到第二次惩罚。第一次处罚他们是巴格达在公元1258年陷落。野蛮的哈拉库 (Halaku) 游牧部落完全毁灭了这一伟大的学识和权力所在地, 据说有一百八十万穆斯林被杀死。不过, 伊斯兰教在那一可怕的大灾难中却胜利出现在人间。胜利者变成被征服者。哈拉库 (Halaku) 的孙子连同大批蒙古族和鞑靼族人接受了伊斯兰教。第二次惩罚判定在后期降临在他们头上。
3
اس تباہی کے دوسرے وعدہ سے مراد روم کے شہزادہ ٹائٹس کا حملہ ہے جس نے اس لئے فلسطین پر حملہ کیا کہ اسے بتایا گیا تھا کہ یہودی رومی حکومت سے بغاوت کرنے والے ہیں۔ یہ واقعہ ۷۰ء بعد مسیح کا ہے۔ (دیکھو انسا ئیکلوپیڈیا برٹینیکا زیر لفظ جیوز اور ہسٹورینز ہسٹری آف دی ورلڈ) اس وقت ٹائٹس نے بیت المقدس کی سخت ہتک کی تھی اور مسجد میں سؤر کی قربانی کی تھی۔
a
4:124-125; 6:161; 28:85; 41:47; 99:8-9.
1937
Commentary:
This verse speaks of the Jews’ second relapse into iniquitous and evil ways and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A. D. the Roman forces under Titus swept the country and, amid circumstances of unparalleled horror, Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under Jerusalem). This disaster took place when Jesus was yet living in Kashmir. It was also foretold by Moses. The Bible says:
Of the rock that begat thee thou art unmindful, and hast forgotten God that formed thee. And when the Lord saw it, he abhorred them, because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will see what their end shall be: for they are a very forward generation, children in whom is no faith. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of grey hair. I said, I would scatter them into corners, I would make the remembrance of them to cease from among them (Deut. 32:18-26).
It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which spoke of the first punishment (Deut. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1-5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the words of the Quran, in v. 5, viz. You will surely do mischief in the land twice.
a
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
1594A
The words also mean: 'They might humiliate your leaders,' wujuh meaning leaders (Lane).
1595
This verse speaks of the second relapse into iniquitous ways of the Jews and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the Cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A.D. the Roman forces under Titus swept the country and amid circumstances of unparalleled horror Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under "Jerusalem"). This disaster took place when Jesus was yet living in Kashmir. This was also foretold by Moses (Deut. 32:18-26). It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which speaks of the first punishment (Deut. chap. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1- 5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the Qur’an, viz. You wil
وَكُلًّا ضَرَبْنَا لَهُ ٱلْأَمْثَٰلَ ۖ وَكُلًّا تَبَّرْنَا تَتْبِيرًا
Important Words:
تبرنا تتبیرا (We utterly destroyed) is the transitive form of تبر (tabira) which means, he became destroyed. تبرہ (tabbarahu) means, he destroyed him; broke him into pieces annihilated him (Lane).
Commentary:
The truth is writ large on the face of history that opposition to God’s Prophets has invariably led to the destruction of those who oppose them. There had never lived a Prophet who was not opposed and persecuted and opposition to whose mission did not result in the ruin of his persecutors. Yet such is the tragedy of human affairs that opponents of the Prophets of God never benefit from the fate of their predecessors. In their own time every people to whom a Divine Messenger was sent traversed the same road which had led to ruin those who had opposed their Prophets before them. At first the people of the Holy Prophet also opposed and persecuted him and did not benefit from the example of the opponents of the former Prophets and consequently a part of them met the fate of their counterparts.
2673
Important Words:
تبرنا تتبیرا (We utterly destroyed) is the transitive form of تبر (tabira) which means, he became destroyed. تبرہ (tabbarahu) means, he destroyed him; broke him into pieces annihilated him (Lane).
Commentary:
The truth is writ large on the face of history that opposition to God’s Prophets has invariably led to the destruction of those who oppose them. There had never lived a Prophet who was not opposed and persecuted and opposition to whose mission did not result in the ruin of his persecutors. Yet such is the tragedy of human affairs that opponents of the Prophets of God never benefit from the fate of their predecessors. In their own time every people to whom a Divine Messenger was sent traversed the same road which had led to ruin those who had opposed their Prophets before them. At first the people of the Holy Prophet also opposed and persecuted him and did not benefit from the example of the opponents of the former Prophets and consequently a part of them met the fate of their counterparts.
رَّبِّ ٱغْفِرْ لِى وَلِوَٰلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ وَلَا تَزِدِ ٱلظَّٰلِمِينَ إِلَّا تَبَارًۢا
14:42.
安拉的众先知满怀天生的善心。努哈的祈祷显示, 对他的反对是长时间的, 固执的, 从不停止, 他使他的人民走上正道的一切努力一定已失败, 他那为数不多的追随者一定仍然没有可能再增加, 而且他的对手们一定已超过了一切合法界限来反对和迫害他和他的追随者, 放任地干着罪恶勾当。情况一定已变成这样; 像努哈这样一个十分富有同情心的人不得不作反对他的人民的祈祷。在同样的处境中, 穆圣对他的对手们的态度呈现出鲜明的对照。在吴侯德战役中, 他被击落了两颗牙齿, 身受重伤, 大量流血, 但只听得他口里说: “一个民族平白无故伤害他们的先知, 还在他脸上涂满了鲜血, 而他无非是号召他们信奉安拉, 这样一个民族怎么得救。我的养主啊, 宽恕我的人民吧! 因为他们忘乎所以, 不知道在干些什么”。(زُرْقَانِی, Zurqani--------هِشَام, Hisham)
یعنی روحانی گھر اور طریقہ۔
14:42.
God’s Prophets are full of the milk of human kindness. Noah’s prayer shows that opposition to him must have been long, persistent and unremitting, and that all his efforts to bring his people to the right path must have proved abortive, and there must have remained no possibility for any further addition to his small following, and also that his opponents must have exceeded all legitimate bounds in opposing and persecuting him and his followers, and in indulging in evil pursuits. Matters must have come to such a pass that a man of a most compassionate disposition like Noah was constrained to pray against his people. In an identical situation the Holy Prophet’s attitude to his opponents presents a vivid contrast. In the battle of Uhud, when his two teeth were broken and he was badly wounded and bled profusely, the only words that escaped his lips were, 'How will a people get salvation who have wounded their Prophet and have smeared his face with blood for no fault, but that he calls them to God. My Lo
14:42.
a
14:42.
1496
安拉的众先知满怀天生的善心。努哈的祈祷显示, 对他的反对是长时间的, 固执的, 从不停止, 他使他的人民走上正道的一切努力一定已失败, 他那为数不多的追随者一定仍然没有可能再增加, 而且他的对手们一定已超过了一切合法界限来反对和迫害他和他的追随者, 放任地干着罪恶勾当。情况一定已变成这样; 像努哈这样一个十分富有同情心的人不得不作反对他的人民的祈祷。在同样的处境中, 穆圣对他的对手们的态度呈现出鲜明的对照。在吴侯德战役中, 他被击落了两颗牙齿, 身受重伤, 大量流血, 但只听得他口里说: “一个民族平白无故伤害他们的先知, 还在他脸上涂满了鲜血, 而他无非是号召他们信奉安拉, 这样一个民族怎么得救。我的养主啊, 宽恕我的人民吧! 因为他们忘乎所以, 不知道在干些什么”。(زُرْقَانِی, Zurqani--------هِشَام, Hisham)
3
یعنی روحانی گھر اور طریقہ۔
a
14:42.
c
14:42.
3135
God’s Prophets are full of the milk of human kindness. Noah’s prayer shows that opposition to him must have been long, persistent and unremitting, and that all his efforts to bring his people to the right path must have proved abortive, and there must have remained no possibility for any further addition to his small following, and also that his opponents must have exceeded all legitimate bounds in opposing and persecuting him and his followers, and in indulging in evil pursuits. Matters must have come to such a pass that a man of a most compassionate disposition like Noah was constrained to pray against his people. In an identical situation the Holy Prophet’s attitude to his opponents presents a vivid contrast. In the battle of Uhud, when his two teeth were broken and he was badly wounded and bled profusely, the only words that escaped his lips were, 'How will a people get salvation who have wounded their Prophet and have smeared his face with blood for no fault, but that he calls them to God. My Lo