صَابِر
Appears 4 times in Quran
Derived Words (6)
Words derived from the stem "صَابِر".
- and strive to excel in steadfastness
- and strive to excel in steadfastness
- steadfast
- patient
- steadfast
- steadfast
- patient
- steadfast
Occurrences in Quran
Found 4 verses containing "صَابِر".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اصۡبِرُوۡا وَصَابِرُوۡا وَرَابِطُوۡا وَاتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
8:61.
رَابِطُوْا (Rabitu) 的意思是坚持与敌人战斗, 在战场上随时备好战马; 或始终不渝、百折不挠地履行宗教职责; 或记住拜功的时刻 (Lane)。
这节经文中提到的成功五个要素是: (1) 锻炼忍耐和坚定; (2) 要显得比敌人更为耐心和坚定; (3) 始终不渝、百折不挠地把自己奉献给宗教和社会; (4) 为了保卫和进攻的目的,在边疆上时刻保持警惕; (5) 正直地生活。رِبَاط (Ribat) 也意味着人心。这样就告诫信者要准备好与内部和外部的敌人作战斗。
8:61.
Rabitu means, persevere in fighting against your enemy or tie your horses in readiness at the frontiers; or apply yourselves constantly and assiduously to the obligations of your religion; or be mindful of the times of Prayer (Lane).
The five requisites of success mentioned in the verse are: (1) Exercise of patience and steadfastness; (2) showing greater patience and greater steadfastness than the enemy; (3) applying oneself constantly and assiduously to the service of one’s religion and community; (4) keeping vigilant watch at the frontiers both for the purpose of defence and attack; and (5) leading a life of righteousness. Ribat also signifies the human heart. Thus believers are enjoined to be always in a state of readiness to fight internal and external enemies.
8:61.
Important Words:
صابروا (strive to excel in steadfastness) is derived from صبر which means he was patient or steadfast; or he exercised restraint over himself; or he bore hardships with patience. صابرہ means, he excelled him in patience or steadfastness; he excelled him in patiently bearing hardships; he vied with him in patience or steadfastness (Lane & Aqrab).
رابطوا (be on your guard) is derived from ربط meaning, he tied or bound or made fast a thing; he tied or bound a beast with a rope in order that it might not run away and be kept handy. ربط جأشه means, he strengthened or fortified his heart. ربط الله علی قلبهmeans, God strengthened his heart with patience and steadfastness. رابط الامر means, he kept or applied himself constantly or assiduously to the thing or affair. رابط الفریقان means, the two parties tied their horses at their respective frontiers, each in preparation for the other. رابطوا would therefore mean, persevere in fighting against your enemy; or tie your horses in readiness at the frontier; or keep post or remain at the frontier of the enemy in preparation; or apply yourselves constantly and assiduously to the obligations of your religion; or be mindful of the times of Prayer (Lane & Aqrab).
Commentary:
The verse, which is the last of the present Surah, is important and mentions the essential means for the attainment of national goal. Taken in the physical sense, it signifies that in order to attain their goal, Muslims should not only be patient and steadfast and make greater sacrifices than their opponents, but should always be on their guard and should particularly be watchful about strengthening their frontiers. Taken in the spiritual sense, the injunctions contained in the verse would mean that Muslims should not only hold fast to their religion and faithfully act upon its teachings, but should also zealously carry the Message of Islam to non-Muslims and establish missions in their countries, at the same time vigorously defending themselves against all their attacks. The reference particularly is to the Christian people who have proved to be the most bitter enemies of Islam.
The five requisites of success mentioned in the verse are: (1) exercise of absolute patience and steadfastness absolutely; (2) showing greater patience and greater steadfastness than the enemy; (3) applying constantly and assiduously to the service of religion and community; (4) keeping vigilant watch at the frontiers, both for the purposes of defence and attack; and (5) leading lives of righteousness and fearing God. Ah, what a panacea for the ills of Islam, but how woefully neglected.
a
8:61.
306
رَابِطُوْا (Rabitu) 的意思是坚持与敌人战斗, 在战场上随时备好战马; 或始终不渝、百折不挠地履行宗教职责; 或记住拜功的时刻 (Lane)。
307
这节经文中提到的成功五个要素是: (1) 锻炼忍耐和坚定; (2) 要显得比敌人更为耐心和坚定; (3) 始终不渝、百折不挠地把自己奉献给宗教和社会; (4) 为了保卫和进攻的目的,在边疆上时刻保持警惕; (5) 正直地生活。رِبَاط (Ribat) 也意味着人心。这样就告诫信者要准备好与内部和外部的敌人作战斗。
c
8:61.
482
Important Words:
صابروا (strive to excel in steadfastness) is derived from صبر which means he was patient or steadfast; or he exercised restraint over himself; or he bore hardships with patience. صابرہ means, he excelled him in patience or steadfastness; he excelled him in patiently bearing hardships; he vied with him in patience or steadfastness (Lane & Aqrab).
رابطوا (be on your guard) is derived from ربط meaning, he tied or bound or made fast a thing; he tied or bound a beast with a rope in order that it might not run away and be kept handy. ربط جأشه means, he strengthened or fortified his heart. ربط الله علی قلبهmeans, God strengthened his heart with patience and steadfastness. رابط الامر means, he kept or applied himself constantly or assiduously to the thing or affair. رابط الفریقان means, the two parties tied their horses at their respective frontiers, each in preparation for the other. رابطوا would therefore mean, persevere in fighting against your enemy; or tie your horses in readiness at the frontier; or keep post or remain at the frontier of the enemy in preparation; or apply yourselves constantly and assiduously to the obligations of your religion; or be mindful of the times of Prayer (Lane & Aqrab).
Commentary:
The verse, which is the last of the present Surah, is important and mentions the essential means for the attainment of national goal. Taken in the physical sense, it signifies that in order to attain their goal, Muslims should not only be patient and steadfast and make greater sacrifices than their opponents, but should always be on their guard and should particularly be watchful about strengthening their frontiers. Taken in the spiritual sense, the injunctions contained in the verse would mean that Muslims should not only hold fast to their religion and faithfully act upon its teachings, but should also zealously carry the Message of Islam to non-Muslims and establish missions in their countries, at the same time vigorously defending themselves against all their attacks. The reference particularly is to the Christian people who have proved to be the most bitter enemies of Islam.
The five requisites of success mentioned in the verse are: (1) exercise of absolute patience and steadfastness absolutely; (2) showing greater patience and greater steadfastness than the enemy; (3) applying constantly and assiduously to the service of religion and community; (4) keeping vigilant watch at the frontiers, both for the purposes of defence and attack; and (5) leading lives of righteousness and fearing God. Ah, what a panacea for the ills of Islam, but how woefully neglected.
b
8:61.
554
Rabitu means, persevere in fighting against your enemy or tie your horses in readiness at the frontiers; or apply yourselves constantly and assiduously to the obligations of your religion; or be mindful of the times of Prayer (Lane).
555
The five requisites of success mentioned in the verse are: (1) Exercise of patience and steadfastness; (2) showing greater patience and greater steadfastness than the enemy; (3) applying oneself constantly and assiduously to the service of one’s religion and community; (4) keeping vigilant watch at the frontiers both for the purpose of defence and attack; and (5) leading a life of righteousness. Ribat also signifies the human heart. Thus believers are enjoined to be always in a state of readiness to fight internal and external enemies.
الۡـٰٔنَ خَفَّفَ اللّٰہُ عَنۡکُمۡ وَعَلِمَ اَنَّ فِیۡکُمۡ ضَعۡفًا ۚ فَاِنۡ یَّکُنۡ مِّنۡکُمۡ مِّائَۃٌ صَابِرَۃٌ یَّغۡلِبُوۡا مِائَتَیۡنِ ۚ وَاِنۡ یَّکُنۡ مِّنۡکُمۡ اَلۡفٌ یَّغۡلِبُوۡۤا اَلۡفَیۡنِ بِاِذۡنِ اللّٰہِ ۗ وَاللّٰہُ مَعَ الصّٰبِرِیۡنَ
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
551
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
3
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
1154
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
1143
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
قَالَ سَتَجِدُنِیۡۤ اِنۡ شَآءَ اللّٰہُ صَابِرًا وَّلَاۤ اَعۡصِیۡ لَکَ اَمۡرًا
Commentary:
This verse also shows that the Journey of Moses was a vision because being an independent Prophet he could not pledge himself to obey a person, however spiritually eminent, in matters of Shari‘ah. He was the divinely appointed Leader and Guide for his people and therefore could not afford to seek guidance from any other source except the Divine. The verse also implies the hint that it would be binding on Moses’ followers of the Holy Prophet’s time to accept him. It is to this fact, perhaps, that the saying of the Prophet, "If Moses and Jesus had been alive, they could not help being among my followers" (Kathir, vol. 11, p. 246), refers.
2109
Commentary:
This verse also shows that the Journey of Moses was a vision because being an independent Prophet he could not pledge himself to obey a person, however spiritually eminent, in matters of Shari‘ah. He was the divinely appointed Leader and Guide for his people and therefore could not afford to seek guidance from any other source except the Divine. The verse also implies the hint that it would be binding on Moses’ followers of the Holy Prophet’s time to accept him. It is to this fact, perhaps, that the saying of the Prophet, "If Moses and Jesus had been alive, they could not help being among my followers" (Kathir, vol. 11, p. 246), refers.
وَخُذۡ بِیَدِکَ ضِغۡثًا فَاضۡرِبۡ بِّہٖ وَلَا تَحۡنَثۡ ۗ اِنَّا وَجَدۡنٰہُ صَابِرًا ۚ نِّعۡمَ الۡعَبۡدُ ۖ اِنَّہٗۤ اَوَّابٌ
پہاڑی لوگ لمبی شاخ جس کے آگے پتیّ ہوتے ہیں مار کر گھوڑے کو دوڑاتے ہیں۔ اسی حالت کا یہاں ذکر ہے جس سے معلوم ہوتا ہے کہ حضرت ا ّیوب پہاڑ کے رہنے والے تھے۔ تفسیر فتح البیان میں لکھا ہے کہ ضِغْثٌ کے معنے کھجور کی گپھّے دار ٹہنی کے بھی ہوتے ہیں (جلد۸ ص۱۱۷)
ضَرَبَ کے معنے سفر کرنے کے بھی ہوتے ہیں۔ (اقرب الموارد)
حِنْثٌ کے معنے ہوتے ہیں حق سے باطل کی طرف مائل ہونا۔ اس میں یہ اشارہ کیا گیا ہے کہ دشمن تجھ کو ہدایت سے پھرا کر اپنی طرف لانا چاہتے ہیں لیکن گو تو فطرتاً ایسا نہیں کر سکتا پھر بھی دشمنوں کی مخالفت کی وجہ سے تجھے تکلیفیں پہنچیں گی۔ سو ہم تجھے حکم دیتے ہیں کہ ایک سواری پر بیٹھ جا اور ایڑیاں اور ٹہنیاں مار مار کر اس کو دوڑا یعنی تیزی سے دشمن کے ملک سے نکل جا تا کہ دشمن کا تجھ پر قبضہ نہ رہے اور تو ان کے باطل سے جس طرح روحانی طور پر محفوظ ہے جسمانی طور پر بھی محفوظ ہو جائے۔
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
The words, la Tahnath mean, do not incline to falsehood, i.e. make no compromise with idol-worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God. If the expression means, break not thy oath, the verse would signify that as Job had become separated from his people due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to treat them severely in the hour of joy and thanksgiving and to fulfil his oath in a way which should cause them least distress.
Important Words:
ضغثاً (a handful of dry twigs) is derived from ضغث (daghatha). They say ضغث الشیء i.e. he collected together the thing. ضغث الحدیث means, he related the tradition in a confused manner; ضغث also means, he uttered a cry. ضغث (dighthun) means, a handful of fresh or dry twigs; whatever is collected together and grasped with the hand; a bundle of rushes; what is confused and without truth or reality (Lane & Aqrab).
لاتـحنث (break not thy oath) is derived from حنث which means, he said what was not true; he committed a sin or crime; he inclined towards what was false. حنث فی یمینه means, he broke or retracted his oath. حنث means, a sin or crime. بلغ الحنث means, he attained to the age when he was punishable for sin or disobedience (Lane & Aqrab).
Commentary:
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
The words لاتـحنث mean, do not incline to falsehood, i.e. make no compromise with idol worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God.
The expression لاتـحنث meaning, break not thy oath, the verse may also signify that as Job had become separated from his people, due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to be severe on them in the hour of joy and thanks-giving and to fulfil his oath in a way which should cause least distress to them.
The implied reference in this and the preceding three verses seems to be to the separation of the Holy Prophet from his kith and kin by his migration to Medina, where after a few years not only were his own people united with him but he found many other most sincere and devoted followers—the Ansar. When even-tually he triumphed over his own people, he forgave them with a large-heartedness and magnanimity which has remained unequalled in the whole history of the world. This was all in harmony with the Divine plan that his resemblance with Job might be established.
1
پہاڑی لوگ لمبی شاخ جس کے آگے پتیّ ہوتے ہیں مار کر گھوڑے کو دوڑاتے ہیں۔ اسی حالت کا یہاں ذکر ہے جس سے معلوم ہوتا ہے کہ حضرت ا ّیوب پہاڑ کے رہنے والے تھے۔ تفسیر فتح البیان میں لکھا ہے کہ ضِغْثٌ کے معنے کھجور کی گپھّے دار ٹہنی کے بھی ہوتے ہیں (جلد۸ ص۱۱۷)
2
ضَرَبَ کے معنے سفر کرنے کے بھی ہوتے ہیں۔ (اقرب الموارد)
3
حِنْثٌ کے معنے ہوتے ہیں حق سے باطل کی طرف مائل ہونا۔ اس میں یہ اشارہ کیا گیا ہے کہ دشمن تجھ کو ہدایت سے پھرا کر اپنی طرف لانا چاہتے ہیں لیکن گو تو فطرتاً ایسا نہیں کر سکتا پھر بھی دشمنوں کی مخالفت کی وجہ سے تجھے تکلیفیں پہنچیں گی۔ سو ہم تجھے حکم دیتے ہیں کہ ایک سواری پر بیٹھ جا اور ایڑیاں اور ٹہنیاں مار مار کر اس کو دوڑا یعنی تیزی سے دشمن کے ملک سے نکل جا تا کہ دشمن کا تجھ پر قبضہ نہ رہے اور تو ان کے باطل سے جس طرح روحانی طور پر محفوظ ہے جسمانی طور پر بھی محفوظ ہو جائے۔
3413
Important Words:
ضغثاً (a handful of dry twigs) is derived from ضغث (daghatha). They say ضغث الشیء i.e. he collected together the thing. ضغث الحدیث means, he related the tradition in a confused manner; ضغث also means, he uttered a cry. ضغث (dighthun) means, a handful of fresh or dry twigs; whatever is collected together and grasped with the hand; a bundle of rushes; what is confused and without truth or reality (Lane & Aqrab).
لاتـحنث (break not thy oath) is derived from حنث which means, he said what was not true; he committed a sin or crime; he inclined towards what was false. حنث فی یمینه means, he broke or retracted his oath. حنث means, a sin or crime. بلغ الحنث means, he attained to the age when he was punishable for sin or disobedience (Lane & Aqrab).
Commentary:
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
The words لاتـحنث mean, do not incline to falsehood, i.e. make no compromise with idol worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God.
The expression لاتـحنث meaning, break not thy oath, the verse may also signify that as Job had become separated from his people, due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to be severe on them in the hour of joy and thanks-giving and to fulfil his oath in a way which should cause least distress to them.
The implied reference in this and the preceding three verses seems to be to the separation of the Holy Prophet from his kith and kin by his migration to Medina, where after a few years not only were his own people united with him but he found many other most sincere and devoted followers—the Ansar. When even-tually he triumphed over his own people, he forgave them with a large-heartedness and magnanimity which has remained unequalled in the whole history of the world. This was all in harmony with the Divine plan that his resemblance with Job might be established.
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While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
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The words, la Tahnath mean, do not incline to falsehood, i.e. make no compromise with idol-worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God. If the expression means, break not thy oath, the verse would signify that as Job had become separated from his people due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to treat them severely in the hour of joy and thanksgiving and to fulfil his oath in a way which should cause them least distress.