صَفّ
Appears 7 times in Quran
Derived Words (4)
Words derived from the stem "صَفّ".
Occurrences in Quran
Found 7 verses containing "صَفّ".
وَعُرِضُوۡا عَلٰی رَبِّکَ صَفًّا لَّقَدۡ جِئۡتُمُوۡنَا کَمَا خَلَقۡنٰکُمۡ اَوَّلَ مَرَّۃٍۭ ۚ بَلۡ زَعَمۡتُمۡ اَلَّنۡ نَّجۡعَلَ لَکُمۡ مَّوۡعِدًا
78:39.
6:95.
The words signify that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
78:39.
6:95.
Commentary:
The words, And they will be presented to thy Lord standing in rows, mean that the decree of God about their final destruction will certainly come into force.
The clause, Now have you come to Us as We created you at first, signifies that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
The expression, But you thought that We would fix no time for the fulfilment of Our promise, means that they had laboured under the misconception that We had lost all control over them and had fixed no time of reckoning for their iniquities and transgressions. The verse constitutes an amplification of v. 36 above where an analogous expression viz. I do not think that this will ever perish, occurs.
d
78:39.
e
6:95.
768
这些话意示他们将被剥夺一切权力和权威, 被削弱到以前那种从属和受辱的状态。
a
78:39.
b
6:95.
2089
Commentary:
The words, And they will be presented to thy Lord standing in rows, mean that the decree of God about their final destruction will certainly come into force.
The clause, Now have you come to Us as We created you at first, signifies that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
The expression, But you thought that We would fix no time for the fulfilment of Our promise, means that they had laboured under the misconception that We had lost all control over them and had fixed no time of reckoning for their iniquities and transgressions. The verse constitutes an amplification of v. 36 above where an analogous expression viz. I do not think that this will ever perish, occurs.
b
78:39.
c
6:95.
1698
The words signify that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
فَاَجۡمِعُوۡا کَیۡدَکُمۡ ثُمَّ ائۡتُوۡا صَفًّا ۚ وَقَدۡ اَفۡلَحَ الۡیَوۡمَ مَنِ اسۡتَعۡلٰی
Important Words:
کید (plan) means, a plan, a wile, an artifice, artful contrivance; device; a plot; a stratagem, art; cunning, ingenuity or skill (Lane).
Commentary:
The magicians were told that they could use any device, artifice or wile to defeat Moses. This implied a confession that with Pharaoh and his people the end justified the means.
In the verse an appeal has also been made to the magicians’ self-interest. They are told that if they were successful against Moses, it would be all to their good.
2284
Important Words:
کید (plan) means, a plan, a wile, an artifice, artful contrivance; device; a plot; a stratagem, art; cunning, ingenuity or skill (Lane).
Commentary:
The magicians were told that they could use any device, artifice or wile to defeat Moses. This implied a confession that with Pharaoh and his people the end justified the means.
In the verse an appeal has also been made to the magicians’ self-interest. They are told that if they were successful against Moses, it would be all to their good.
وَالصّٰٓفّٰتِ صَفًّا
و (waw) 这一虚词的意思是: 也; 然后; 当……时; 在……期间; 同时, 一起; 同; 但是; 然而。它也和 رُبَّ (rubba) 同义, 即常常; 有时; 也许。它也是发誓用的一个虚词, 意思是, “召请” 或 “我宣誓” 或 “我引…为证”。«古兰经» 中, 安拉对某些人或东西郑重保证过, 或引他 (它) 们作为见证。一般来说, 当一个人对安拉发誓时, 他的目的是弥补证据不足这一缺陷, 或对他讲的话加重份量或说服力。他在没有其他人证明自己所说的话的时候, 他就这样做, 他召请安拉来证明自己所说的是事实。但这不是 «古兰经» 中的誓言。«古兰经» 采取这种形式时, 经中提出的真理用不到什么断言作证, 而是在誓言本身中就意示确实的论据。有时这些誓言指的是明显的自然法则, 而且用含蓄的方法要人们注意, 从明显的事物中可以推论出来的事物, 即精神法则。«古兰经» 中誓言的另一个目的是做出一个预言并在实现这个预言时证实它是真理。这就是这节经文中这一誓言的情况。
یعنی صحابہ کرامؓ۔ ان کے حالات سے کفار مکہ کا مقابلہ کرو تو اسلام کی سچائی خوب ظاہر ہو جائے گی۔
The particle waw means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with rubba, i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear,' or 'I cite as witness' (Aqrab & Lane). Waw has been used in the present and the next two verses in the sense of 'by,' or 'I swear,' or 'I cite as witness.' In the Qur’an God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath and swears by Allah his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his statement. By so doing he calls God to witness that he speaks the truth when there is no other person to bear witness to his statement. But such is not the case with the Quranic oaths. When the Qur’an adopts such a form the truth of the statement it makes is not sought to be proved by a mere assertion but by a solid argument implied in the oath itself
Muslims standing in battle array facing the enemy or standing behind their Imam in the five daily Prayers.
Important Words:
و (by) means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with رب(rubba) i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear' or 'I cite as witness.' (Aqrab & Lane).و has been used in the present and the next two verses in the sense of 'by' or 'I swear' or 'I cite as witness.'
The words الصافات صفا (who range themselves in close ranks) may signify: (1) Muslims standing in close rows behind their Imam in the five daily Prayers, or (2) Muslims who stand in battle array facing the enemy.
For a collective explanatory note on this and the next two verses see v. 4.
Commentary:
In this and the next two verses, God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath, his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his assertion. In fact, by so doing he calls God to witness that he speaks the truth, when there is no witness in the case. But such is not the case with the Quranic oaths. When the Quran adopts such a form, the truth of the statement it makes is not sought to be proved by a mere allegation but by a solid argument implied in the oath itself. Sometimes, these oaths refer to the obvious laws of nature and by implication draw attention to what may be inferred from what is obvious. Another object of a Quranic oath is to make a prophecy the fulfilment of which establishes its truth. For a collective note on this and the next verse see v. 4 below.
1079
و (waw) 这一虚词的意思是: 也; 然后; 当……时; 在……期间; 同时, 一起; 同; 但是; 然而。它也和 رُبَّ (rubba) 同义, 即常常; 有时; 也许。它也是发誓用的一个虚词, 意思是, “召请” 或 “我宣誓” 或 “我引…为证”。«古兰经» 中, 安拉对某些人或东西郑重保证过, 或引他 (它) 们作为见证。一般来说, 当一个人对安拉发誓时, 他的目的是弥补证据不足这一缺陷, 或对他讲的话加重份量或说服力。他在没有其他人证明自己所说的话的时候, 他就这样做, 他召请安拉来证明自己所说的是事实。但这不是 «古兰经» 中的誓言。«古兰经» 采取这种形式时, 经中提出的真理用不到什么断言作证, 而是在誓言本身中就意示确实的论据。有时这些誓言指的是明显的自然法则, 而且用含蓄的方法要人们注意, 从明显的事物中可以推论出来的事物, 即精神法则。«古兰经» 中誓言的另一个目的是做出一个预言并在实现这个预言时证实它是真理。这就是这节经文中这一誓言的情况。
1
یعنی صحابہ کرامؓ۔ ان کے حالات سے کفار مکہ کا مقابلہ کرو تو اسلام کی سچائی خوب ظاہر ہو جائے گی۔
3271
Important Words:
و (by) means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with رب(rubba) i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear' or 'I cite as witness.' (Aqrab & Lane).و has been used in the present and the next two verses in the sense of 'by' or 'I swear' or 'I cite as witness.'
The words الصافات صفا (who range themselves in close ranks) may signify: (1) Muslims standing in close rows behind their Imam in the five daily Prayers, or (2) Muslims who stand in battle array facing the enemy.
For a collective explanatory note on this and the next two verses see v. 4.
Commentary:
In this and the next two verses, God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath, his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his assertion. In fact, by so doing he calls God to witness that he speaks the truth, when there is no witness in the case. But such is not the case with the Quranic oaths. When the Quran adopts such a form, the truth of the statement it makes is not sought to be proved by a mere allegation but by a solid argument implied in the oath itself. Sometimes, these oaths refer to the obvious laws of nature and by implication draw attention to what may be inferred from what is obvious. Another object of a Quranic oath is to make a prophecy the fulfilment of which establishes its truth. For a collective note on this and the next verse see v. 4 below.
2465
The particle waw means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with rubba, i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear,' or 'I cite as witness' (Aqrab & Lane). Waw has been used in the present and the next two verses in the sense of 'by,' or 'I swear,' or 'I cite as witness.' In the Qur’an God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath and swears by Allah his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his statement. By so doing he calls God to witness that he speaks the truth when there is no other person to bear witness to his statement. But such is not the case with the Quranic oaths. When the Qur’an adopts such a form the truth of the statement it makes is not sought to be proved by a mere assertion but by a solid argument implied in the oath itself
2466
Muslims standing in battle array facing the enemy or standing behind their Imam in the five daily Prayers.
مَّثَلُ الۡجَنَّۃِ الَّتِیۡ وُعِدَ الۡمُتَّقُوۡنَ ۖ فِیۡہَاۤ اَنۡہٰرٌ مِّنۡ مَّآءٍ غَیۡرِ اٰسِنٍ وَّاَنۡہٰرٌ مِّنۡ لَّبَنٍ لَّمۡ یَتَغَیَّرۡ طَعۡمُہٗ وَاَنۡہٰرٌ مِّنۡ خَمۡرٍ لَّذَّۃٍ لِّلشّٰرِبِیۡنَ وَاَنۡہٰرٌ مِّنۡ عَسَلٍ مُّصَفًّی ۖ وَّلَہُمۡ فِیۡہَا مِنۡ کُلِّ الثَّمَرٰتِ وَمَغۡفِرَۃٌ مِّنۡ رَّبِّہِمۡ ۖ کَمَنۡ ہُوَ خٰلِدٌ فِی النَّارِ وَسُقُوۡا مَآءً حَمِیۡمًا فَقَطَّعَ اَمۡعَآءَہُمۡ
13:36.
13:36.
Believers are promised, in this and the next life, rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word, Anhar, which has been used four times in the verse, besides other senses, signifies light and amplitude; and ‘Asal, among other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of this signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty. Water is the source of all life (21:31); milk gives health and vigour to the body; wine gives pleasant sensations and forgetfulness of worries, and honey cures many a disease. Taken in the physical sense, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a f
13:36.
Important Words:
أنھار (rivers) is the plural of نھر which is inf. noun from نھر (nahara) which means, it flowed or flowed with force. نھر means, a river, a brook, a stream. The word also means, amplitude, or light and amplitude (Lane).
عسل (honey) is inf. noun from عسل (‘asala). عسل الطعام means, he prepared the food with honey. They say عسله i.e. he made him an object of eulogy; he made him an object of love to men. عسل means, honey; flowers or blossoms because honey is made therefrom; a good or righteous deed, the eulogy for which a person is deemed sweet (Lane).
Commentary:
The verse mentions four kinds of favours and blessings promised to believers in this and the next life, i.e. rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word أنھار which has been used four times in the verse, besides other senses, signifies light and amplitude; and عسلamong other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of the signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty: viz. water which is the source of all life (21:31); milk which, besides giving health and vigour to the body, stands for spiritual knowledge; wine which gives pleasant sensations and forgetfulness of worries; and honey, being the means of curing many a disease, represents good and righteous deeds which make the believers beloved of men. Taken in the physical sense, i.e. pertaining to the present life, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a full life, they will be endowed with spiritual knowledge, will drink the wine of God’s love and will do deeds that will win for them love and esteem of men.
e
13:36.
a
13:36.
3800
Important Words:
أنھار (rivers) is the plural of نھر which is inf. noun from نھر (nahara) which means, it flowed or flowed with force. نھر means, a river, a brook, a stream. The word also means, amplitude, or light and amplitude (Lane).
عسل (honey) is inf. noun from عسل (‘asala). عسل الطعام means, he prepared the food with honey. They say عسله i.e. he made him an object of eulogy; he made him an object of love to men. عسل means, honey; flowers or blossoms because honey is made therefrom; a good or righteous deed, the eulogy for which a person is deemed sweet (Lane).
Commentary:
The verse mentions four kinds of favours and blessings promised to believers in this and the next life, i.e. rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word أنھار which has been used four times in the verse, besides other senses, signifies light and amplitude; and عسلamong other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of the signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty: viz. water which is the source of all life (21:31); milk which, besides giving health and vigour to the body, stands for spiritual knowledge; wine which gives pleasant sensations and forgetfulness of worries; and honey, being the means of curing many a disease, represents good and righteous deeds which make the believers beloved of men. Taken in the physical sense, i.e. pertaining to the present life, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a full life, they will be endowed with spiritual knowledge, will drink the wine of God’s love and will do deeds that will win for them love and esteem of men.
a
13:36.
2748
Believers are promised, in this and the next life, rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word, Anhar, which has been used four times in the verse, besides other senses, signifies light and amplitude; and ‘Asal, among other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of this signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty. Water is the source of all life (21:31); milk gives health and vigour to the body; wine gives pleasant sensations and forgetfulness of worries, and honey cures many a disease. Taken in the physical sense, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a f
اِنَّ اللّٰہَ یُحِبُّ الَّذِیۡنَ یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِہٖ صَفًّا کَاَنَّہُمۡ بُنۡیٰنٌ مَّرۡصُوۡصٌ
穆斯林在他们彻底而无条件服从领导的指挥下, 可望建立一个坚定而牢固的阵线来抵御邪恶势力。但一个试图团结成一个强大而坚固的社会的民族, 必须具有一套生活规则、一个理想、一个目的、一个方针、一个计划以达到那个目的。
Muslims are expected to present a firm, compact and solid front to the forces of evil, under the command of their Leader whom they should give full and unqualified obedience. But a people who seek to become united into a solid and strong community, must possess one code of life, one ideal, one objective and one goal and one programme to achieve that objective.
9:111.
Important Words:
مرصوص (strong). They say رص البناء i.e. he made the building firm and compact, or he made it firm and strong; he joined it together; he stuck it together, one part to another, so that there might be no interstice in it; he plastered it with lead. تراصواmeans, they placed themselves close together in prayer or in battle so that there was no intervening space among them. بئر مرصوصة means, a well cased with lead (Lane & Aqrab).
Commentary:
Muslims are expected to present a firm, compact and united front to the forces of evil under the command of their leader whom they should give full and unqualified obedience. But for a people to become united into a solid and strong community, they must possess one code of life, one ideal, one objective and destination and one programme to achieve that objective.
1418
穆斯林在他们彻底而无条件服从领导的指挥下, 可望建立一个坚定而牢固的阵线来抵御邪恶势力。但一个试图团结成一个强大而坚固的社会的民族, 必须具有一套生活规则、一个理想、一个目的、一个方针、一个计划以达到那个目的。
c
9:111.
4224
Important Words:
مرصوص (strong). They say رص البناء i.e. he made the building firm and compact, or he made it firm and strong; he joined it together; he stuck it together, one part to another, so that there might be no interstice in it; he plastered it with lead. تراصواmeans, they placed themselves close together in prayer or in battle so that there was no intervening space among them. بئر مرصوصة means, a well cased with lead (Lane & Aqrab).
Commentary:
Muslims are expected to present a firm, compact and united front to the forces of evil under the command of their leader whom they should give full and unqualified obedience. But for a people to become united into a solid and strong community, they must possess one code of life, one ideal, one objective and destination and one programme to achieve that objective.
3035
Muslims are expected to present a firm, compact and solid front to the forces of evil, under the command of their Leader whom they should give full and unqualified obedience. But a people who seek to become united into a solid and strong community, must possess one code of life, one ideal, one objective and one goal and one programme to achieve that objective.
یَوۡمَ یَقُوۡمُ الرُّوۡحُ وَالۡمَلٰٓئِکَۃُ صَفًّا ۖ لَّا یَتَکَلَّمُوۡنَ اِلَّا مَنۡ اَذِنَ لَہُ الرَّحۡمٰنُ وَقَالَ صَوَابًا
11:106.
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.
11:106; 20:110.
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
c
11:106.
1580
“精神” 在这里可以表示完善的精神--------穆圣; “那一天” 的意思可以是复生日。
c
11:106; 20:110.
4549
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
d
11:106.
3234A
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.
وَجَآءَ رَبُّکَ وَالۡمَلَکُ صَفًّا صَفًّا
یعنی جیسا کہ قرآن کریم میں بیان ہے اللہ تعالیٰ اور اس کے فرشتے جب کفار کی طرف آتے ہیں تو عذاب لے کر نازل ہوتے ہیں (دیکھئے سورۃ حشر آیت۳۔ و سورۃ بقرہ آیت۲۱۱) یہی اس وقت ہوگا خدا کا آنا اور فرشتوں کا آنا بتائے گا کہ ان لوگوں پر تباہی آنے والی ہے جیسا کہ بدر کے موقعہ پر تاریخوں میں آتا ہے کہ بدر کی جنگ کے موقعہ پر کفار نے فرشتے دیکھے تھے جو ان پر تلواریں مارتے تھے اور پتھر پھینکتے تھے اور ان کو ان فرشتوں کے دیکھنے کا اس قدر یقین تھا کہ جب بعد میں مسلمان ان سے ملے تو انہوں نے ان سے کہا کہ جنگ کے وقت تمہارے پہلو میں اس قسم کی وردی پہنے ہوئے سوار لڑ رہا تھا اور اس صحابی نے بھی ت
e
2:110; 6:159; 16:34.
1686
“你的养主驾临了, 天使肃立成行”是 «古兰经» 成语, 表示毁灭性的真主的惩罚迫在眉睫。
2
یعنی جیسا کہ قرآن کریم میں بیان ہے اللہ تعالیٰ اور اس کے فرشتے جب کفار کی طرف آتے ہیں تو عذاب لے کر نازل ہوتے ہیں (دیکھئے سورۃ حشر آیت۳۔ و سورۃ بقرہ آیت۲۱۱) یہی اس وقت ہوگا خدا کا آنا اور فرشتوں کا آنا بتائے گا کہ ان لوگوں پر تباہی آنے والی ہے جیسا کہ بدر کے موقعہ پر تاریخوں میں آتا ہے کہ بدر کی جنگ کے موقعہ پر کفار نے فرشتے دیکھے تھے جو ان پر تلواریں مارتے تھے اور پتھر پھینکتے تھے اور ان کو ان فرشتوں کے دیکھنے کا اس قدر یقین تھا کہ جب بعد میں مسلمان ان سے ملے تو انہوں نے ان سے کہا کہ جنگ کے وقت تمہارے پہلو میں اس قسم کی وردی پہنے ہوئے سوار لڑ رہا تھا اور اس صحابی نے بھی ت
a
2:111; 6:159; 16:34.
4720
Commentary:
"The coming of the Lord attended by the angels" is the Quranic idiom for imminent and destructive Divine punishment.
f
2:110; 6:159; 16:34.
3340
The 'coming of the Lord' attended by the angels is a Quranic idiom for imminent and destructive Divine punishment.