حِسَابُ
Appears 5 times in Quran
Derived Words (6)
Words derived from the stem "حِسَابُ".
- render an account
- render an account
- Their account
- their reckoning
- Their account
- their reckoning
- the reckoning
- the reckoning
Occurrences in Quran
Found 5 verses containing "حِسَابُ".
رَبَّنَا اغۡفِرۡ لِیۡ وَلِوٰلِدَیَّ وَلِلۡمُؤۡمِنِیۡنَ یَوۡمَ یَقُوۡمُ الۡحِسَابُ
71:29.
The reason, why Divine Prophets pray to God for forgiveness notwithstanding the fact that they enjoy protection against Satan, is their realization of the holiness and majesty of God and of their own weakness. It is this realization of human weakness which makes them humbly pray to God that He may "cover" them with His grace and mercy so that their very self may become completely obliterated and may merge completely in Him.
71:29.
Important Words:
اغفرلی (grant forgiveness to me) is derived from غفر which means, (1) to cover up; and (2) to forgive sins (Aqrab). See also 2:59, 200, 286.
Commentary:
The prayer offered in the expression اغفرلی (grant forgiveness to me) conveys different meanings when offered by God’s Prophets and when offered by ordinary sinful men. When a Prophet or a holy man seeks God’s غفران or مغفرة (forgiveness), the word signifies God’s covering him with His mercy and protecting him against the harmful consequences of human weaknesses. But when a sinful man prays to God in the words اللھم اغفرلی (My Lord, grant forgiveness to me), he, in fact, prays to Him for protection against the evil consequences of his sins and the punishment he has earned thereby as well as protection from the commission of further sins. It is one of the characteristics of the Arabic language that its words possess a large variety of meanings and that not unoften the same word conveys different meanings in different circumstances. The word غفر is similarly used in many senses. When used about a righteous man it conveys a different meaning from that in which it is used about a person of sinful character. That the significance of a word is changed with the change of the person for whom it is used and the change of the occasion on which it is used is well illustrated by the word جبار. When used with reference to God this word means, "the Restorer of a thing to a right or sound condition," but when used with reference to a human being it means, "one who is extravagant in acts of disobedience or wrongdoing" (Lane).
Since the Prophets are God’s beloved and His Elect, Satan can have no access to them. They are the special servants of God, and over God’s own servants Satan has no power (15:43), for they live under His constant protection. The reason, therefore, why the Prophets of God pray to Him for غفران or مغفرة , notwithstanding their enjoying protection against Satan, is their realization of the Holiness and Majesty of God and of their own human weakness. They realize that, however high a man may spiritually rise, he is but a mere nothing before Almighty God, Lord and Master of the Throne of Glory and Majesty. They realize that man is but a weak and frail creature of God, that his very existence is a Divine gift and that it is from God that he receives guidance and protection. It is this realization of human weakness which makes them humbly pray to God that He may "cover" them with His grace and mercy so that their very self may become completely obliterated and merged in Him.
The verse further hints that God’s reckoning is not confined to the next life but is also going on in the present life. The Prophets, therefore, always pray that whenever the time may come for the results of their works to become known and manifest, God may cover up their weaknesses and produce results in accordance with His Own glory and not their weak and humble efforts. As for the believers and the parents of Abraham the expression مغفرة will be taken in its ordinary meaning of forgiveness of sins and meting out merciful treatment. For an explanation of the words والد and اب used with reference to Abraham see under 6:75.
c
71:29.
652
尽管神圣的先知们享有安拉的保护, 不会受恶魔的侵袭, 但他们还是祈求安拉宽恕自己。理由是, 他们认识到安拉的神圣威严, 认识到他们自己的弱点。正是因为认识了自己的弱点, 使他们谦卑地祈求安拉把博受和仁慈 ‘被覆’ 他们, 使他们的 ‘自我’ 彻底消失, 完全与安拉融合在一起。
c
71:29.
1696
Important Words:
اغفرلی (grant forgiveness to me) is derived from غفر which means, (1) to cover up; and (2) to forgive sins (Aqrab). See also 2:59, 200, 286.
Commentary:
The prayer offered in the expression اغفرلی (grant forgiveness to me) conveys different meanings when offered by God’s Prophets and when offered by ordinary sinful men. When a Prophet or a holy man seeks God’s غفران or مغفرة (forgiveness), the word signifies God’s covering him with His mercy and protecting him against the harmful consequences of human weaknesses. But when a sinful man prays to God in the words اللھم اغفرلی (My Lord, grant forgiveness to me), he, in fact, prays to Him for protection against the evil consequences of his sins and the punishment he has earned thereby as well as protection from the commission of further sins. It is one of the characteristics of the Arabic language that its words possess a large variety of meanings and that not unoften the same word conveys different meanings in different circumstances. The word غفر is similarly used in many senses. When used about a righteous man it conveys a different meaning from that in which it is used about a person of sinful character. That the significance of a word is changed with the change of the person for whom it is used and the change of the occasion on which it is used is well illustrated by the word جبار. When used with reference to God this word means, "the Restorer of a thing to a right or sound condition," but when used with reference to a human being it means, "one who is extravagant in acts of disobedience or wrongdoing" (Lane).
Since the Prophets are God’s beloved and His Elect, Satan can have no access to them. They are the special servants of God, and over God’s own servants Satan has no power (15:43), for they live under His constant protection. The reason, therefore, why the Prophets of God pray to Him for غفران or مغفرة , notwithstanding their enjoying protection against Satan, is their realization of the Holiness and Majesty of God and of their own human weakness. They realize that, however high a man may spiritually rise, he is but a mere nothing before Almighty God, Lord and Master of the Throne of Glory and Majesty. They realize that man is but a weak and frail creature of God, that his very existence is a Divine gift and that it is from God that he receives guidance and protection. It is this realization of human weakness which makes them humbly pray to God that He may "cover" them with His grace and mercy so that their very self may become completely obliterated and merged in Him.
The verse further hints that God’s reckoning is not confined to the next life but is also going on in the present life. The Prophets, therefore, always pray that whenever the time may come for the results of their works to become known and manifest, God may cover up their weaknesses and produce results in accordance with His Own glory and not their weak and humble efforts. As for the believers and the parents of Abraham the expression مغفرة will be taken in its ordinary meaning of forgiveness of sins and meting out merciful treatment. For an explanation of the words والد and اب used with reference to Abraham see under 6:75.
c
71:29.
1472
The reason, why Divine Prophets pray to God for forgiveness notwithstanding the fact that they enjoy protection against Satan, is their realization of the holiness and majesty of God and of their own weakness. It is this realization of human weakness which makes them humbly pray to God that He may "cover" them with His grace and mercy so that their very self may become completely obliterated and may merge completely in Him.
وَاِنۡ مَّا نُرِیَنَّکَ بَعۡضَ الَّذِیۡ نَعِدُہُمۡ اَوۡ نَتَوَفَّیَنَّکَ فَاِنَّمَا عَلَیۡکَ الۡبَلٰغُ وَعَلَیۡنَا الۡحِسَابُ
10:47; 40:78.
21:45.
Commentary:
The verse purports to say that when the object of signs of punishment is the reformation and reclamation of the people, the postponement or cancellation of some of them cannot reasonably be criticized. The real object of the advent of the Prophets is to deliver the Divine Message to men, and the fulfilment or postponement or revocation of a prophecy is only a secondary thing, being subordinate to this supreme purpose. It should, therefore, occasion no surprise if, in harmony with the fulfilment of this purpose and of the Divine decree, a prophecy is cancelled or revoked, particularly when all people have to appear before God on the Day of Reckoning when the whole truth will come to light. This verse is important inasmuch as it lays down a fundamental divine principle about signs of punishment. To think that as signs of punishment proceed from God they must always happen as foretold is simply absurd and, besides clashing with the Divine attribute of mercy, belies the very purpose for which Prophets of God are raised.
d
10:47; 40:78.
e
3:21; 5:93; 16:83.
a
10:47; 40:78.
b
21:45.
1651
Commentary:
The verse purports to say that when the object of signs of punishment is the reformation and reclamation of the people, the postponement or cancellation of some of them cannot reasonably be criticized. The real object of the advent of the Prophets is to deliver the Divine Message to men, and the fulfilment or postponement or revocation of a prophecy is only a secondary thing, being subordinate to this supreme purpose. It should, therefore, occasion no surprise if, in harmony with the fulfilment of this purpose and of the Divine decree, a prophecy is cancelled or revoked, particularly when all people have to appear before God on the Day of Reckoning when the whole truth will come to light. This verse is important inasmuch as it lays down a fundamental divine principle about signs of punishment. To think that as signs of punishment proceed from God they must always happen as foretold is simply absurd and, besides clashing with the Divine attribute of mercy, belies the very purpose for which Prophets of God are raised.
f
10:47; 40:78.
g
3:21; 5:93; 16:83.
اِقۡتَرَبَ لِلنَّاسِ حِسَابُہُمۡ وَہُمۡ فِیۡ غَفۡلَۃٍ مُّعۡرِضُوۡنَ
54:2, 3.
54:2, 3.
54:2-3.
Commentary:
As stated above (see Introduction to this Surah) according to western writers the Surah was revealed towards the 9th or 10th year of the Call. If this assumption be accepted as correct the verse under comment would mean that the time of migration of Muslims from Mecca has arrived as a result of which circumstances will come into being which will bring about the destruction of material might of the Meccans and their glory will depart. The verse may also be considered as pointing to the spread of Islam in Medina where the foundations had been laid for the future greatness and glory of Islam. It seems strange that the so-called learned western writers should have blundered into assigning to the revelation of this Surah a date which was very close to the time of the Hijrah and the spread of Islam in Medina and thus should have unwittingly provided evidence that the Quran is a Divine Book which contains prophecies according to which a small and weak community within the space of a few years came to occupy a predominant position in a vast country like Arabia, and Mecca which from time immemorial had refused to submit to any conqueror fell to Muslim arms.
The word اقترب signifies that the early signs of the impending Divine punishment have already begun to appear and yet disbelievers give no heed to this grim fact. It shows that they are completely heedless of the dreadful event that is about to overtake them.
b
54:2, 3.
b
54:2-3.
2343
Commentary:
As stated above (see Introduction to this Surah) according to western writers the Surah was revealed towards the 9th or 10th year of the Call. If this assumption be accepted as correct the verse under comment would mean that the time of migration of Muslims from Mecca has arrived as a result of which circumstances will come into being which will bring about the destruction of material might of the Meccans and their glory will depart. The verse may also be considered as pointing to the spread of Islam in Medina where the foundations had been laid for the future greatness and glory of Islam. It seems strange that the so-called learned western writers should have blundered into assigning to the revelation of this Surah a date which was very close to the time of the Hijrah and the spread of Islam in Medina and thus should have unwittingly provided evidence that the Quran is a Divine Book which contains prophecies according to which a small and weak community within the space of a few years came to occupy a predominant position in a vast country like Arabia, and Mecca which from time immemorial had refused to submit to any conqueror fell to Muslim arms.
The word اقترب signifies that the early signs of the impending Divine punishment have already begun to appear and yet disbelievers give no heed to this grim fact. It shows that they are completely heedless of the dreadful event that is about to overtake them.
b
54:2, 3.
وَمَنۡ یَّدۡعُ مَعَ اللّٰہِ اِلٰہًا اٰخَرَ لَا بُرۡہٰنَ لَہٗ بِہٖ فَاِنَّمَا حِسَابُہٗ عِنۡدَ رَبِّہٖۤ ۚ اِنَّہٗ لَا یُفۡلِحُ الۡکٰفِرُوۡنَ
Commentary:
The verse means to say that after the fact has been established that man has been created to fulfil a great object and that object is to develop and manifest in him Divine attributes, if he were so foolish as to worship gods of his own conception or creation he will have to render an account of his actions to God in the life to come and in the present life also such people will meet with frustration and discomfiture.
2589
Commentary:
The verse means to say that after the fact has been established that man has been created to fulfil a great object and that object is to develop and manifest in him Divine attributes, if he were so foolish as to worship gods of his own conception or creation he will have to render an account of his actions to God in the life to come and in the present life also such people will meet with frustration and discomfiture.
اِنۡ حِسَابُہُمۡ اِلَّا عَلٰی رَبِّیۡ ۖ لَوۡ تَشۡعُرُوۡنَ
The Qur’an has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning thereof; in a general sense they are all alike but as regards their finer shades of meaning they are different. The words are Shu‘ur, i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); ‘Aql, i.e. withholding or restraining a person from adopting an evil course (12:3); Fikr, i.e. reflecting upon and calculating a thing (6:51); Tafaqquh, i.e. applying oneself to the acquisition of knowledge and becoming well-versed in it (9:122); and Tadabbur, i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
Commentary:
The Quran has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning. In a general sense they are all alike but as regards their finer shades of meaning they are different. The words are شعور i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); عقل i.e. withholding or restraining a person from adopting an evil course (12:3); فکر i.e. reflecting upon and calculating a thing (6:51); تفقه i.e. applying oneself to the acquisition of knowledge and becoming well versed in it (9:122), and تدبر i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
2766A
Commentary:
The Quran has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning. In a general sense they are all alike but as regards their finer shades of meaning they are different. The words are شعور i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); عقل i.e. withholding or restraining a person from adopting an evil course (12:3); فکر i.e. reflecting upon and calculating a thing (6:51); تفقه i.e. applying oneself to the acquisition of knowledge and becoming well versed in it (9:122), and تدبر i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
2125
The Qur’an has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning thereof; in a general sense they are all alike but as regards their finer shades of meaning they are different. The words are Shu‘ur, i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); ‘Aql, i.e. withholding or restraining a person from adopting an evil course (12:3); Fikr, i.e. reflecting upon and calculating a thing (6:51); Tafaqquh, i.e. applying oneself to the acquisition of knowledge and becoming well-versed in it (9:122); and Tadabbur, i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).