وَقَبَ
Appears 2 times in Quran
Derived Words (3)
Words derived from the stem "وَقَبَ".
Occurrences in Quran
Found 2 verses containing "وَقَبَ".
يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ
以上两节经文论述了伊斯兰教兄弟关系这题目之后, 这一节奠定了人类综合而广泛的兄弟关系的基础。这里实际上构成了基本宪章 (Magna Carta) 中人类自由平等、博爱的精神。它根除了来自种族傲慢或民族自大的错误及愚蠢的优越感。人类是安拉经由一双男女创造的, 因此, 在安拉面前, 人人平等。人的价值的评定不是根据肤色、所占有的财富、等级、社会地位、血统或出身, 而是根据他道德上的高尚与他对安拉和人类所履行的义务。天下是一家。部落、民族和种族的划分的目的是使他们彼此更了解, 为了能从彼此的民族性格和优良品质中得益。穆圣临终前不久在 “辞别朝觐” 时向广大的穆斯林群众发表讲话: “你们这些人呀! 你们的安拉是一个, 你们的祖先是一个, 阿拉伯人不比非阿拉伯人优越, 非阿拉伯人也不比阿拉伯人优越。白种人在哪方面也不比黑种人优越, 黑种人对白种人来说也是这样, 而优越性只取决于对安拉和人类的履行的职责的大小。由安拉看来, 你们中间最高贵的人是你们中间最守敬畏的人 (بَيْهَقِی, Baihaqi)。” 这种高尚的话概括了伊斯兰教的一个最崇高的理想和最有力的原则。穆圣在一个阶级差别鲜明的社会中讲了一条极为民主的原则。
یعنی قومیں اور نسلیں صرف امتیاز کے لئے ہیں جو ان کو تفاخر اور تکبر کا ذریعہ بناتا ہے وہ اسلام کے خلاف عمل کرتا ہے۔
Shu‘ub is the plural of Sha‘b which means, a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).
After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all- comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status, descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. On the occasion of the Last P
Important Words:
شعوباً (tribes) is the plural of شعب (sha‘bun) which is inf. noun from شعب (sha‘ba) which means, he collected, brought together or united; or he separated, put asunder; divided or separated. شعب means, a great tribe; the parent of the tribes called قبائل, to which they refer their origin and which comprises them; a nation; a people; a cleft or crack (Lane & Aqrab).
قبائل (subtribes) is the plural of قبیلة which is derived from قبل which means, he accepted; he took or received willingly. قبیلةmeans, a tribe; a subtribe; a family; a body of men from one father or mother (Lane & Aqrab).
Commentary:
From the subject of Islamic brotherhood to which reference has been made in the preceding two verses, the Surahproceeds to lay down, in the verse under comment, the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them a better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. The Holy Prophet explained the beautiful idea of the
brotherhood of man inculcated in this verse in his own inimitable way on the occasion of the Last Pilgrimage at Mecca, a short time before his death. Addressing a vast concourse of Muslims the Prophet said, "O ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the one who is most righteous" (Baihaqi). These noble words spoken by the Prophet during his Farewell Pilgrimage which have resounded through the centuries epitomize one of Islam’s loftiest ideals and strongest principles. It goes to the credit of the Holy Prophet that in a society riven with class distinction, he preached a message intensely democratic.
1280
以上两节经文论述了伊斯兰教兄弟关系这题目之后, 这一节奠定了人类综合而广泛的兄弟关系的基础。这里实际上构成了基本宪章 (Magna Carta) 中人类自由平等、博爱的精神。它根除了来自种族傲慢或民族自大的错误及愚蠢的优越感。人类是安拉经由一双男女创造的, 因此, 在安拉面前, 人人平等。人的价值的评定不是根据肤色、所占有的财富、等级、社会地位、血统或出身, 而是根据他道德上的高尚与他对安拉和人类所履行的义务。天下是一家。部落、民族和种族的划分的目的是使他们彼此更了解, 为了能从彼此的民族性格和优良品质中得益。穆圣临终前不久在 “辞别朝觐” 时向广大的穆斯林群众发表讲话: “你们这些人呀! 你们的安拉是一个, 你们的祖先是一个, 阿拉伯人不比非阿拉伯人优越, 非阿拉伯人也不比阿拉伯人优越。白种人在哪方面也不比黑种人优越, 黑种人对白种人来说也是这样, 而优越性只取决于对安拉和人类的履行的职责的大小。由安拉看来, 你们中间最高贵的人是你们中间最守敬畏的人 (بَيْهَقِی, Baihaqi)。” 这种高尚的话概括了伊斯兰教的一个最崇高的理想和最有力的原则。穆圣在一个阶级差别鲜明的社会中讲了一条极为民主的原则。
2
یعنی قومیں اور نسلیں صرف امتیاز کے لئے ہیں جو ان کو تفاخر اور تکبر کا ذریعہ بناتا ہے وہ اسلام کے خلاف عمل کرتا ہے۔
3851
Important Words:
شعوباً (tribes) is the plural of شعب (sha‘bun) which is inf. noun from شعب (sha‘ba) which means, he collected, brought together or united; or he separated, put asunder; divided or separated. شعب means, a great tribe; the parent of the tribes called قبائل, to which they refer their origin and which comprises them; a nation; a people; a cleft or crack (Lane & Aqrab).
قبائل (subtribes) is the plural of قبیلة which is derived from قبل which means, he accepted; he took or received willingly. قبیلةmeans, a tribe; a subtribe; a family; a body of men from one father or mother (Lane & Aqrab).
Commentary:
From the subject of Islamic brotherhood to which reference has been made in the preceding two verses, the Surahproceeds to lay down, in the verse under comment, the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them a better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. The Holy Prophet explained the beautiful idea of the
brotherhood of man inculcated in this verse in his own inimitable way on the occasion of the Last Pilgrimage at Mecca, a short time before his death. Addressing a vast concourse of Muslims the Prophet said, "O ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the one who is most righteous" (Baihaqi). These noble words spoken by the Prophet during his Farewell Pilgrimage which have resounded through the centuries epitomize one of Islam’s loftiest ideals and strongest principles. It goes to the credit of the Holy Prophet that in a society riven with class distinction, he preached a message intensely democratic.
2796
Shu‘ub is the plural of Sha‘b which means, a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).
2797
After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all- comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status, descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. On the occasion of the Last P
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
这节经文可以指真理之光被时代罪恶熄灭时, 整个大地上弥漫着罪恶和不义的黑暗; 或者时代罪恶也可以指一个人为折磨和苦难所压倒时的情形, 那时他周围一片黑暗, 最后一丝希望之光在消失了。
غَاسِق کے معنے عربی زبان میں چاند کے بھی ہوتے ہیں اور غَسَقَ کے معنے ہوتے ہیں جب وہ اندھیرا کر دے۔ اور چاند تبھی اندھیرا کرتا ہے جب اس کو گرہن لگے۔ پس اس آیت میں بتایا گیا ہے کہ اے خدا تو ہم کو اس زمانہ کی خرابیوں سے بچا جس میں چاند کو گرہن لگے گا۔ یہ رسول کریم صلی اللہ علیہ وسلم کی اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ اِنَّ لِمَھْدِیِّنَا اٰ یَـَتیْنِ ۔۔۔ یعنی ہمارے مہدی کے لئے دو نشان ضرور مقرر ہیں کہ اس کے زمانہ میں سورج اور چاند کو گرہن لگے گا (دار قطنی)پس اس آیت میں مہدی کے زمانہ کی طرف اشارہ کیا گیا ہے اور مسلمانوں کو دعا سکھائی گئی ہے کہ ہمیں اس با
یعنی ایسا کر کہ جو لوگ ہمیں مہدی سے دور رکھیں ہم ان کے فریب میں نہ آئیں۔
The verse may refer to the evils of the time when the light of Truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or, it may refer to the evils of the time when one is overwhelmed by distress and privation, and it is darkness all around him and the last ray of hope disappears.
Commentary:
غاسق (darkness) is derived from غسق which means, it became dark or intensely dark. غسقت العین means, the eyes flowed with water. غسق اللبن means, the milk poured fourth from the udder. الغاسق means, the night; darkness; the Pleiades when it sets; the moon when it is eclipsed; the sun when it sets; the day when it enters upon the night, etc. (Lane & Aqrab).
وقب (overspreads). They say وقب الظلام i.e. the darkness overspread. وقبت الشمس means, the sun set. وقب الرجل means, the eyes of the man sank. وقب القمر means, the moon became eclipsed (Aqrab).
Commentary:
The verse may refer to the evils of the time when the light of truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or it may refer to the evils of the time when one is overwhelmed by distress and privation, when it is darkness all around him, and the last ray of hope disappears. See also last verse of the Surah.
1825
这节经文可以指真理之光被时代罪恶熄灭时, 整个大地上弥漫着罪恶和不义的黑暗; 或者时代罪恶也可以指一个人为折磨和苦难所压倒时的情形, 那时他周围一片黑暗, 最后一丝希望之光在消失了。
1
غَاسِق کے معنے عربی زبان میں چاند کے بھی ہوتے ہیں اور غَسَقَ کے معنے ہوتے ہیں جب وہ اندھیرا کر دے۔ اور چاند تبھی اندھیرا کرتا ہے جب اس کو گرہن لگے۔ پس اس آیت میں بتایا گیا ہے کہ اے خدا تو ہم کو اس زمانہ کی خرابیوں سے بچا جس میں چاند کو گرہن لگے گا۔ یہ رسول کریم صلی اللہ علیہ وسلم کی اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ اِنَّ لِمَھْدِیِّنَا اٰ یَـَتیْنِ ۔۔۔ یعنی ہمارے مہدی کے لئے دو نشان ضرور مقرر ہیں کہ اس کے زمانہ میں سورج اور چاند کو گرہن لگے گا (دار قطنی)پس اس آیت میں مہدی کے زمانہ کی طرف اشارہ کیا گیا ہے اور مسلمانوں کو دعا سکھائی گئی ہے کہ ہمیں اس با
2
یعنی ایسا کر کہ جو لوگ ہمیں مہدی سے دور رکھیں ہم ان کے فریب میں نہ آئیں۔
4872
Commentary:
غاسق (darkness) is derived from غسق which means, it became dark or intensely dark. غسقت العین means, the eyes flowed with water. غسق اللبن means, the milk poured fourth from the udder. الغاسق means, the night; darkness; the Pleiades when it sets; the moon when it is eclipsed; the sun when it sets; the day when it enters upon the night, etc. (Lane & Aqrab).
وقب (overspreads). They say وقب الظلام i.e. the darkness overspread. وقبت الشمس means, the sun set. وقب الرجل means, the eyes of the man sank. وقب القمر means, the moon became eclipsed (Aqrab).
Commentary:
The verse may refer to the evils of the time when the light of truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or it may refer to the evils of the time when one is overwhelmed by distress and privation, when it is darkness all around him, and the last ray of hope disappears. See also last verse of the Surah.
3471
The verse may refer to the evils of the time when the light of Truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or, it may refer to the evils of the time when one is overwhelmed by distress and privation, and it is darkness all around him and the last ray of hope disappears.