طَّيِّبُ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "طَّيِّبُ".
- And as for the good land
- and the good
- and good men
- good
Occurrences in Quran
Found 4 verses containing "طَّيِّبُ".
قُل لَّا يَسْتَوِى ٱلْخَبِيثُ وَٱلطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ ۚ فَٱتَّقُوا۟ ٱللَّهَ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ لَعَلَّكُمْ تُفْلِحُونَ
2:268.
2:268.
Being naturally influenced by his environment man is prone to follow and imitate others, particularly when they happen to be in the majority. The verse contains a warning against unthinking and blind following of the majority.
2:268.
Commentary:
Being naturally influenced by his environment, man is prone to follow and imitate what others do, particularly when they happen to be in the majority. This verse, however, is a warning against unthinking and blind following of the majority. The real criterion by which the worth of a thing is to be judged is not how many people do it, but what good it contains; and, God being the source of all good, the only true and unfailing test is, as the verse puts it, تقوی or God-fearingness.
a
2:268.
c
2:268.
728
Commentary:
Being naturally influenced by his environment, man is prone to follow and imitate what others do, particularly when they happen to be in the majority. This verse, however, is a warning against unthinking and blind following of the majority. The real criterion by which the worth of a thing is to be judged is not how many people do it, but what good it contains; and, God being the source of all good, the only true and unfailing test is, as the verse puts it, تقوی or God-fearingness.
e
2:268.
795
Being naturally influenced by his environment man is prone to follow and imitate others, particularly when they happen to be in the majority. The verse contains a warning against unthinking and blind following of the majority.
وَٱلْبَلَدُ ٱلطَّيِّبُ يَخْرُجُ نَبَاتُهُۥ بِإِذْنِ رَبِّهِۦ ۖ وَٱلَّذِى خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا ۚ كَذَٰلِكَ نُصَرِّفُ ٱلْءَايَٰتِ لِقَوْمٍ يَشْكُرُونَ
یہاں طَیّب کا لفظ ہے۔ کھانے کے لئے آئے تو اس کے معنے خوشگوار کے ہوتے ہیں لیکن زمین کے لئے آئے تو اس کے معنے عمدہ پیداوار دینے والی زمین کے ہوں گے۔
’’اپنے رب کے حکم‘‘ کے الفاظ سے یہ مرادنہیں کہ اس کے لئے خاص حکم نازل ہوتا ہے۔ بلکہ مطلب یہ ہے کہ جس قسم کی طاقت اس کے اندر رکھی ہوتی ہے اس کے مطابق روئیدگی نکالتا ہے۔
خَبُثَ کے معنے ہیں ضِدُّ طَابَ یعنی جو اچھا نہ ہو۔ (اقرب)
Just as rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) The good, level land which, when watered by rain, absorbs the rainwater and yields good vegetation and brings forth abundant fruit. (b) The land which, being low-lying and rocky, only collects rainwater but does not absorb it and so brings forth no vegetation but provides drinking water for men and beasts. (c) The high stony ground which neither collects the water of rain nor absorbs it and is quite useless both for the purpose of vegetation and as a storage of rainwater. Similarly, men are of three kinds: (1) Those who not only themselves profit by Divine revelation but prove a source of spiritual guidance for others. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. (3) T
Commentary:
Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.
4
یہاں طَیّب کا لفظ ہے۔ کھانے کے لئے آئے تو اس کے معنے خوشگوار کے ہوتے ہیں لیکن زمین کے لئے آئے تو اس کے معنے عمدہ پیداوار دینے والی زمین کے ہوں گے۔
5
’’اپنے رب کے حکم‘‘ کے الفاظ سے یہ مرادنہیں کہ اس کے لئے خاص حکم نازل ہوتا ہے۔ بلکہ مطلب یہ ہے کہ جس قسم کی طاقت اس کے اندر رکھی ہوتی ہے اس کے مطابق روئیدگی نکالتا ہے۔
6
خَبُثَ کے معنے ہیں ضِدُّ طَابَ یعنی جو اچھا نہ ہو۔ (اقرب)
958
Commentary:
Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.
991
Just as rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) The good, level land which, when watered by rain, absorbs the rainwater and yields good vegetation and brings forth abundant fruit. (b) The land which, being low-lying and rocky, only collects rainwater but does not absorb it and so brings forth no vegetation but provides drinking water for men and beasts. (c) The high stony ground which neither collects the water of rain nor absorbs it and is quite useless both for the purpose of vegetation and as a storage of rainwater. Similarly, men are of three kinds: (1) Those who not only themselves profit by Divine revelation but prove a source of spiritual guidance for others. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. (3) T
ٱلْخَبِيثَٰتُ لِلْخَبِيثِينَ وَٱلْخَبِيثُونَ لِلْخَبِيثَٰتِ ۖ وَٱلطَّيِّبَٰتُ لِلطَّيِّبِينَ وَٱلطَّيِّبُونَ لِلطَّيِّبَٰتِ ۚ أُو۟لَٰٓئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ۖ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
8:75; 22:51.
عام طور پر مفسّر اس آیت کے یہ معنے کرتے ہیں کہ خبیث مرد خبیث عورتوں کے لئے ہیں اور خبیث عورتیں خبیث مردوں کے لئے۔ مگر یہ درست نہیں۔ باتیں اور اعمال بھی مؤنث استعمال ہوتے ہیں اور انہیں کا یہاں ذکر ہے۔ ورنہ ایک بدکار عورت کسی شریف سے دھوکا دے کر بیاہ کر لے تو اس میں مرد کا کیا قصور؟ اسی طرح اس کا الٹ سمجھ لو۔ قرآن مجید تو صرف یہ کہتا ہے کہ جو نیکی میں مشہور ہوں۔ ان پر بدی کا الزام نہ لگاؤ کیونکہ عقلاً نیک شہرت رکھنے والا مرد یا عورت نیک کام ہی کریں گے۔
8:75; 22:51.
The word, al-Khabithat, meaning evil deeds or obscene words, the verse purports to say that evil persons do evil deeds or indulge in obscene and foul talk and scandal-mongering, while nothing comes out of good and virtuous persons but righteous deeds and pure and noble words.
8:75; 22:51.
Commentary:
The word الخبیثات meaning evil deeds or obscene words, the verse purports to say that evil persons do evil deeds or indulge in obscene and foul talk and scandal-mongering, while nothing comes out of good and virtuous persons but righteous deeds and pure and ennobling words. The subject of calumny and slander is thus closed with this beautiful epigram and the verse itself ends with giving a certificate of righteousness to ‘A’ishah to whom the words: "they are innocent of all that which the calumniators allege" primarily refer.
b
8:75; 22:51.
1
عام طور پر مفسّر اس آیت کے یہ معنے کرتے ہیں کہ خبیث مرد خبیث عورتوں کے لئے ہیں اور خبیث عورتیں خبیث مردوں کے لئے۔ مگر یہ درست نہیں۔ باتیں اور اعمال بھی مؤنث استعمال ہوتے ہیں اور انہیں کا یہاں ذکر ہے۔ ورنہ ایک بدکار عورت کسی شریف سے دھوکا دے کر بیاہ کر لے تو اس میں مرد کا کیا قصور؟ اسی طرح اس کا الٹ سمجھ لو۔ قرآن مجید تو صرف یہ کہتا ہے کہ جو نیکی میں مشہور ہوں۔ ان پر بدی کا الزام نہ لگاؤ کیونکہ عقلاً نیک شہرت رکھنے والا مرد یا عورت نیک کام ہی کریں گے۔
b
8:75; 22:51.
2609
Commentary:
The word الخبیثات meaning evil deeds or obscene words, the verse purports to say that evil persons do evil deeds or indulge in obscene and foul talk and scandal-mongering, while nothing comes out of good and virtuous persons but righteous deeds and pure and ennobling words. The subject of calumny and slander is thus closed with this beautiful epigram and the verse itself ends with giving a certificate of righteousness to ‘A’ishah to whom the words: "they are innocent of all that which the calumniators allege" primarily refer.
b
8:75; 22:51.
2041
The word, al-Khabithat, meaning evil deeds or obscene words, the verse purports to say that evil persons do evil deeds or indulge in obscene and foul talk and scandal-mongering, while nothing comes out of good and virtuous persons but righteous deeds and pure and noble words.
مَن كَانَ يُرِيدُ ٱلْعِزَّةَ فَلِلَّهِ ٱلْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ ٱلْكَلِمُ ٱلطَّيِّبُ وَٱلْعَمَلُ ٱلصَّٰلِحُ يَرْفَعُهُۥ ۚ وَٱلَّذِينَ يَمْكُرُونَ ٱلسَّيِّـَٔاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُو۟لَٰٓئِكَ هُوَ يَبُورُ
27:51, 52; 35:44.
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
27:51, 52; 35:44.
27:51, 52; 35:44.
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
a
27:51, 52; 35:44.
1
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
a
27:51, 52; 35:44.
3184
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
c
27:51, 52; 35:44.