نَبۡلُوَ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "نَبۡلُوَ".
- And We will surely try you
- And We will try you
- And We will make known
- that We may try them
Occurrences in Quran
Found 3 verses containing "نَبۡلُوَ".
وَلَنَبۡلُوَنَّکُمۡ بِشَیۡءٍ مِّنَ الۡخَوۡفِ وَالۡجُوۡعِ وَنَقۡصٍ مِّنَ الۡاَمۡوٰلِ وَالۡاَنۡفُسِ وَالثَّمَرٰتِ ۗ وَبَشِّرِ الصّٰبِرِیۡنَ
3:187.
This verse constitutes fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but should also be prepared to suffer all sorts of afflictions which will be imposed on them as a trial.
3:187.
Important Words:
لنبلونکم (and We will try you). لنبلون is derived from بلاء which has two meanings: (1) learning the state or condition of a person by means of a trial or test whether through favours or afflictions; (2) manifesting the goodness or badness of an object by a similar means. ابتلاء also means, a trial or a test imposed on a person with a view to learning or manifesting his true condition (Aqrab & Lane). See also 2:50.
Commentary:
This verse comes as a fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but also to suffer diverse forms of affliction which will be imposed on them as a trial. According to the Quran, God has generally two purposes in "proving" men. He "proves" or tries those who have attained to a high stage of spiritual advancement, as was the case with Abraham (2:125); and He also tries those who have not yet attained to thatstage (29:3). His object in "proving" the former is to bring them to the notice of the people and make them shine as models of virtue and purity; while in the case of the latter, the purpose is to make them acquainted with their own weaknesses so that they may try to improve their condition. Though misfortunes and afflictions involve a certain amount of pain, they also afford a good opportunity for spiritual reformation and purification. Thus afflictions and calamities have their use. They serve to strengthen the faith. Those who remain steadfast under trials, despite afflictions, become entitled to a great reward from God. A trial also sometimes becomes a means of exposing the weakness of a person and of his downfall; for after all it is an examination which, though held with the object of promoting a student, sometimes results in his failure. See 7:177.
The tests by means of which God intended to "prove" the faithful are, as stated in this verse: (1) Fear, i.e. a state or condition in which fear will dominate them, the enemy surrounding them with diverse dangers. (2) Hunger, i.e. shortage of food; the enemy will not only cut off their means of communication but will also completely boycott them, leaving them stranded without food or provision. The word "hunger" may also signify a state of famine. (3) Loss of wealth and property. The enemy will raid Muslims repeatedly and inflict heavy losses on them. (4) Loss of lives, i.e. the cruel war inflicted on them by the enemy will also cause loss of life. (5) Loss of fruits. The action of the enemy will not be confined to inflicting loss of lives and property only but will extend to inflicting loss of crops as well. As ثمرة (fruit) also means the fruit of one’s labour or the profit accruing to a man from any source, loss of fruits also signifies disorganization of trade and industry.
All these losses coming together constituted indeed a very heavy burden; but they were borne by the Muslims with such patience and fortitude as is unrivalled in all history. God tried them and found them truly patient.
b
3:187.
106
本节经文构成对前一节的合适延续。穆斯林不但应准备在伊斯兰教的事业中献出他们的生命, 而且还应准备经受强加于他们的各种折磨, 当作一种考验。
a
3:187.
162
Important Words:
لنبلونکم (and We will try you). لنبلون is derived from بلاء which has two meanings: (1) learning the state or condition of a person by means of a trial or test whether through favours or afflictions; (2) manifesting the goodness or badness of an object by a similar means. ابتلاء also means, a trial or a test imposed on a person with a view to learning or manifesting his true condition (Aqrab & Lane). See also 2:50.
Commentary:
This verse comes as a fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but also to suffer diverse forms of affliction which will be imposed on them as a trial. According to the Quran, God has generally two purposes in "proving" men. He "proves" or tries those who have attained to a high stage of spiritual advancement, as was the case with Abraham (2:125); and He also tries those who have not yet attained to thatstage (29:3). His object in "proving" the former is to bring them to the notice of the people and make them shine as models of virtue and purity; while in the case of the latter, the purpose is to make them acquainted with their own weaknesses so that they may try to improve their condition. Though misfortunes and afflictions involve a certain amount of pain, they also afford a good opportunity for spiritual reformation and purification. Thus afflictions and calamities have their use. They serve to strengthen the faith. Those who remain steadfast under trials, despite afflictions, become entitled to a great reward from God. A trial also sometimes becomes a means of exposing the weakness of a person and of his downfall; for after all it is an examination which, though held with the object of promoting a student, sometimes results in his failure. See 7:177.
The tests by means of which God intended to "prove" the faithful are, as stated in this verse: (1) Fear, i.e. a state or condition in which fear will dominate them, the enemy surrounding them with diverse dangers. (2) Hunger, i.e. shortage of food; the enemy will not only cut off their means of communication but will also completely boycott them, leaving them stranded without food or provision. The word "hunger" may also signify a state of famine. (3) Loss of wealth and property. The enemy will raid Muslims repeatedly and inflict heavy losses on them. (4) Loss of lives, i.e. the cruel war inflicted on them by the enemy will also cause loss of life. (5) Loss of fruits. The action of the enemy will not be confined to inflicting loss of lives and property only but will extend to inflicting loss of crops as well. As ثمرة (fruit) also means the fruit of one’s labour or the profit accruing to a man from any source, loss of fruits also signifies disorganization of trade and industry.
All these losses coming together constituted indeed a very heavy burden; but they were borne by the Muslims with such patience and fortitude as is unrivalled in all history. God tried them and found them truly patient.
b
3:187.
182
This verse constitutes fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but should also be prepared to suffer all sorts of afflictions which will be imposed on them as a trial.
اِنَّا جَعَلۡنَا مَا عَلَی الۡاَرۡضِ زِیۡنَۃً لَّہَا لِنَبۡلُوَہُمۡ اَیُّہُمۡ اَحۡسَنُ عَمَلًا
5:49; 6:166; 11:8; 67:3.
یعنی زمین کے باشندوں کا۔
5:49; 6:166; 11:8; 67:3.
Of all the innumerable things that God has created there is not one which has not its particular use or which is devoid of all good. All of them add to the beauty of human life. Muslims were enjoined always to keep in view the great truth underlying these simple words and to devote their time and energy to delving into the great secrets of nature and to exploring the unlimited properties of elements.
5:49; 6:166; 11:8; 67:3.
Commentary:
The words, We have made all that is on the earth as an ornament for it, point to the great moral lesson that nothing in this world has been created in vain. Of all the innumerable things that God has created there is not one which has not its particular use or is devoid of all good. All of them add to the beauty of human life. Muslims were expected always to keep in view the great truth underlined in these simple words and to devote their time and energy to delving into the great secrets of nature and to exploring the unlimited properties of its elements. But they ignored this supreme lesson while the Christian peoples of the West remembered it well with the result that they became the most advanced and powerful nations in the world.
It is to be regretted, however, that while Western nations greatly benefited by the lesson taught in the words, We have made all that is on the earth as an ornament for it, they neglected the one embodied in the words, that We may try them as to which of them is best in conduct. No doubt they sought after knowledge and made great advances in science. But the object of the advance and expansion of knowledge is that man’s conduct may become pure and human life more peaceful. But these nations, instead of employing their knowledge and resources to the service of man, have ended by making human life miserable and unbelievable. They have failed to set an example of good conduct and have put their scientific researches to evil use and have thereby laid the foundations of injustice, tyranny and corruption in the world. It is probably to this fact that the present verse refers.
a
5:49; 6:166; 11:8; 67:3.
1
یعنی زمین کے باشندوں کا۔
b
5:49; 6:166; 11:8; 67:3.
2048
Commentary:
The words, We have made all that is on the earth as an ornament for it, point to the great moral lesson that nothing in this world has been created in vain. Of all the innumerable things that God has created there is not one which has not its particular use or is devoid of all good. All of them add to the beauty of human life. Muslims were expected always to keep in view the great truth underlined in these simple words and to devote their time and energy to delving into the great secrets of nature and to exploring the unlimited properties of its elements. But they ignored this supreme lesson while the Christian peoples of the West remembered it well with the result that they became the most advanced and powerful nations in the world.
It is to be regretted, however, that while Western nations greatly benefited by the lesson taught in the words, We have made all that is on the earth as an ornament for it, they neglected the one embodied in the words, that We may try them as to which of them is best in conduct. No doubt they sought after knowledge and made great advances in science. But the object of the advance and expansion of knowledge is that man’s conduct may become pure and human life more peaceful. But these nations, instead of employing their knowledge and resources to the service of man, have ended by making human life miserable and unbelievable. They have failed to set an example of good conduct and have put their scientific researches to evil use and have thereby laid the foundations of injustice, tyranny and corruption in the world. It is probably to this fact that the present verse refers.
c
5:49; 6:166; 11:8; 67:3.
1665
Of all the innumerable things that God has created there is not one which has not its particular use or which is devoid of all good. All of them add to the beauty of human life. Muslims were enjoined always to keep in view the great truth underlying these simple words and to devote their time and energy to delving into the great secrets of nature and to exploring the unlimited properties of elements.
وَلَنَبۡلُوَنَّکُمۡ حَتّٰی نَعۡلَمَ الۡمُجٰہِدِیۡنَ مِنۡکُمۡ وَالصّٰبِرِیۡنَ وَنَبۡلُوَا۠ اَخۡبَارَکُمۡ
3:141-143; 29:4, 12.
یعنی ظاہر کردیں۔
3:141-143; 29:4, 12.
‘Arafa is synonymous with ‘Alima, but ‘Ilm is wider and more general in signification than Ma‘rifah. The root meaning of ‘Ilm is that of a mark or sign by which one thing is distinguished from another (Lane). Knowledge or ‘Ilm is of two kinds: (a) knowledge about a thing before its occurrence; and (b) knowledge about it after it has actually happened. The knowledge referred to in the verse under comment belongs to the latter category.
3:141-143; 29:4, 12.
Important Words:
نعلم (We distinguish). علمه means; he knew it; he became acquainted with it. It is syn. with عرفه but علم (‘ilm) is wider and more general in signification than عرف and means, he knew it intuitively and inferentially (i.e. تیقن). They say لأ علم عبداللّٰه من عمر i.e. that I may distinguish ‘Abdullah from ‘Umar. The root meaning of علم (‘ilm) is that of a mark or sign by which one thing is distinguished from another (Lane & Aqrab). See also 2:144 and 3:141.
نبلو (make known) is derived from بلا. They say ابتلاہ or أبلاہ or بلاہ i.e. He (God) tested him with good or evil; he knew it or became acquainted with it; he informed him or acquainted him with it; he manifested it; he revealed it (Lane & Aqrab).
أخبارکم (facts about you), أخبار is the plural of خبر which means, a piece of information; an announcement; an account; a man’s case or state, etc. The difference between خبر and نبأ is that while the former word means, an ordinary news, the latter signifies a news or announcement or information of great import and significance (Lane & Aqrab).
Commentary:
Taking into consideration the root-meanings of the words بلا and خبر and علم the verse would signify that God makes believers pass through travails, trials and tribulations and He has enjoined fighting on them that sincere believers may become distinguished from the hypocrites and that the qualities of head and heart of believers and also the results of their steadfastness and fortitude amidst hardships and privations may have an opportunity to come into actual play.
It may also be noted that knowledge (علم) is of two kinds: (a) knowledge about a thing before its occurrence; and (b) knowledge about it after it has actually happened. Knowledge referred to in the verse under comment belongs to the latter category.
b
3:141-143; 29:4, 12.
1
یعنی ظاہر کردیں۔
a
3:141-143; 29:4, 12.
3812
Important Words:
نعلم (We distinguish). علمه means; he knew it; he became acquainted with it. It is syn. with عرفه but علم (‘ilm) is wider and more general in signification than عرف and means, he knew it intuitively and inferentially (i.e. تیقن). They say لأ علم عبداللّٰه من عمر i.e. that I may distinguish ‘Abdullah from ‘Umar. The root meaning of علم (‘ilm) is that of a mark or sign by which one thing is distinguished from another (Lane & Aqrab). See also 2:144 and 3:141.
نبلو (make known) is derived from بلا. They say ابتلاہ or أبلاہ or بلاہ i.e. He (God) tested him with good or evil; he knew it or became acquainted with it; he informed him or acquainted him with it; he manifested it; he revealed it (Lane & Aqrab).
أخبارکم (facts about you), أخبار is the plural of خبر which means, a piece of information; an announcement; an account; a man’s case or state, etc. The difference between خبر and نبأ is that while the former word means, an ordinary news, the latter signifies a news or announcement or information of great import and significance (Lane & Aqrab).
Commentary:
Taking into consideration the root-meanings of the words بلا and خبر and علم the verse would signify that God makes believers pass through travails, trials and tribulations and He has enjoined fighting on them that sincere believers may become distinguished from the hypocrites and that the qualities of head and heart of believers and also the results of their steadfastness and fortitude amidst hardships and privations may have an opportunity to come into actual play.
It may also be noted that knowledge (علم) is of two kinds: (a) knowledge about a thing before its occurrence; and (b) knowledge about it after it has actually happened. Knowledge referred to in the verse under comment belongs to the latter category.
a
3:141-143; 29:4, 12.
2757
‘Arafa is synonymous with ‘Alima, but ‘Ilm is wider and more general in signification than Ma‘rifah. The root meaning of ‘Ilm is that of a mark or sign by which one thing is distinguished from another (Lane). Knowledge or ‘Ilm is of two kinds: (a) knowledge about a thing before its occurrence; and (b) knowledge about it after it has actually happened. The knowledge referred to in the verse under comment belongs to the latter category.