ٱحْتَمَلَ
Appears 2 times in Quran
Derived Words (1)
Words derived from the stem "ٱحْتَمَلَ".
- bears the burden of
Occurrences in Quran
Found 2 verses containing "ٱحْتَمَلَ".
وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًٔا فَقَدِ ٱحْتَمَلَ بُهْتَٰنًا وَإِثْمًا مُّبِينًا
24:2, 24; 33:59.
خَطِيْئَة (Khati’ah) (过错) 和 اِثْم (Ithm) (罪恶) 在这节经文中同时谈及。它们的区别是, 前者可能是有意和无意的, 而且常常只限于行为者本身; 而后者是有
意的, 而它的范围可能涉及其他人。而且, 前者可以意指对安拉玩忽职责, 而后者常常是既触犯安拉又触犯他人, 因此, 更为严重而应受比前者更大的惩罚。请看 2:82 和 2:174。如果犯了过错或罪恶的人试图归咎无辜, 其犯错误或罪恶的严重性倍增。这就是为什么这样的企图不仅叫做 بُهْتَانْ (Buhtan) (诽谤), 也叫做 اِثْمُ مُبِيْن (Ithmu Mubin) (明显罪恶)。
24:2, 24; 33:59.
The difference between Khati’ah (fault) and Ithm (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer, while the latter is intentional and its scope may extend to other people as well. Moreover, the former may signify a dereliction of duty due to God, but the latter is often an offence against both God and man and is, therefore, more serious and is deserving of greater punishment than the former. See also 2:82 and 2:174. The commission of a fault or a sin makes it doubly grave, if the offender tries to shift the blame to an innocent person. This is why such an attempt has been termed not only as Buhtan (calumny) but also as Ithmun Mubin (manifest sin).
24:12, 24; 33:59.
Important Words:
The difference between خطیئة (fault) and اثم (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer; while the latter is intentional and its scope may extend to other people as well. Moreover, the former may be a dereliction of duty due to God; while the latter is often an offence against both God and man and is, therefore, more serious and deserving of greater punishment than the former. See also 2:82 and 2:174.
Commentary:
The commission of a fault or sin makes it doubly grave, if he who commits it tries to fix it on an innocent person. This is why such an attempt has not only been termed بھتان (calumny) but also اثم مبین (manifest sin). As the word مبین (manifest) also means "that which cuts asunder" (2:169), the expression اثما مبینا may also signify that a double sin, (i.e. committing a sin and then imputing it to an innocent person) is that which is likely to cut asunder the connection of the sinner with his Maker.
d
24:2, 24; 33:59.
344
خَطِيْئَة (Khati’ah) (过错) 和 اِثْم (Ithm) (罪恶) 在这节经文中同时谈及。它们的区别是, 前者可能是有意和无意的, 而且常常只限于行为者本身; 而后者是有
意的, 而它的范围可能涉及其他人。而且, 前者可以意指对安拉玩忽职责, 而后者常常是既触犯安拉又触犯他人, 因此, 更为严重而应受比前者更大的惩罚。请看 2:82 和 2:174。如果犯了过错或罪恶的人试图归咎无辜, 其犯错误或罪恶的严重性倍增。这就是为什么这样的企图不仅叫做 بُهْتَانْ (Buhtan) (诽谤), 也叫做 اِثْمُ مُبِيْن (Ithmu Mubin) (明显罪恶)。
c
24:12, 24; 33:59.
579
Important Words:
The difference between خطیئة (fault) and اثم (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer; while the latter is intentional and its scope may extend to other people as well. Moreover, the former may be a dereliction of duty due to God; while the latter is often an offence against both God and man and is, therefore, more serious and deserving of greater punishment than the former. See also 2:82 and 2:174.
Commentary:
The commission of a fault or sin makes it doubly grave, if he who commits it tries to fix it on an innocent person. This is why such an attempt has not only been termed بھتان (calumny) but also اثم مبین (manifest sin). As the word مبین (manifest) also means "that which cuts asunder" (2:169), the expression اثما مبینا may also signify that a double sin, (i.e. committing a sin and then imputing it to an innocent person) is that which is likely to cut asunder the connection of the sinner with his Maker.
c
24:2, 24; 33:59.
667
The difference between Khati’ah (fault) and Ithm (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer, while the latter is intentional and its scope may extend to other people as well. Moreover, the former may signify a dereliction of duty due to God, but the latter is often an offence against both God and man and is, therefore, more serious and is deserving of greater punishment than the former. See also 2:82 and 2:174. The commission of a fault or a sin makes it doubly grave, if the offender tries to shift the blame to an innocent person. This is why such an attempt has been termed not only as Buhtan (calumny) but also as Ithmun Mubin (manifest sin).
أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ
39:22.
یعنی اللہ تعالیٰ کے ابتلا آنے کے نتیجہ میں جو کارآمد وجود ہوں گے‘ وہ باقی رہ جائیں گے اور جو لوگ ناکارہ اور خبیث ہوں گے‘ اٹھا کر پھینک دئے جائیں گے یعنی تباہ کر دئے جائیں گے۔
یعنی اللہ تعالیٰ حق اور باطل میں دلیل کے ساتھ بھی اور عمل کے ساتھ بھی فرق کرکے دکھاتا ہے۔
39:22.
The verse has used two very apt illustrations. In the first illustration, truth is compared to water and falsehood to foam. Falsehood in the beginning seems to prevail over truth, but in the end it is swept away by truth even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, throws off the dross leaving behind the unmixed metal, pure and bright.
39:22.
Important Words:
جفاء (rubbish) is derived from جفأ (jafa’a) which means, it (valley flowing with water) cast forth froth or foam or particles of rubbish or refuse. جفت القدر means, the cooking-pot cast forth its froth or foam in boiling. Hence جفاء means, what is cast forth in the form of froth or foam or scum or rubbish by a torrent or a cooking-pot. Figuratively, the word also means, anything that is worthless or useless (Lane).
Commentary:
The verse has used two very apt illustrations. First, it says that when rain falls and water begins to flow in various directions, then so much foam and froth appears on the surface of the water in places which are quite clean that it seems to cover it altogether.
But soon the foam subsides and the water is seen rushing along. In the second illustration froth is referred to as appearing on the surface of gold or silver or any other metal when the smith melts it to make ornaments or utensils, but the smith removes the scum and then only pure metal remains behind.
In the first illustration, truth is compared to water and falsehood to foam which, in the beginning seems to prevail over truth, but in the end it is carried away even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, brings forth a foamy excretion which is cast away, leaving behind the unmixed metal, pure and bright.
The parable implies that before the mighty onrush of Islam the foam and froth of false beliefs and practices will disappear. The parable also means that through the Prophets of God a great awakening in the nature of man causes a conflict between his good inclinations and the evil customs and usages to which he has subjected himself. Those whose inner nature is good emerge from this conflict with their wrong ideas and beliefs replaced by right ones.
The words, so that valleys flow according to their measure, mean that different people benefit by the truth according to their respective capacities for assimilation.
a
39:22.
1
یعنی اللہ تعالیٰ کے ابتلا آنے کے نتیجہ میں جو کارآمد وجود ہوں گے‘ وہ باقی رہ جائیں گے اور جو لوگ ناکارہ اور خبیث ہوں گے‘ اٹھا کر پھینک دئے جائیں گے یعنی تباہ کر دئے جائیں گے۔
2
یعنی اللہ تعالیٰ حق اور باطل میں دلیل کے ساتھ بھی اور عمل کے ساتھ بھی فرق کرکے دکھاتا ہے۔
a
39:22.
1629
Important Words:
جفاء (rubbish) is derived from جفأ (jafa’a) which means, it (valley flowing with water) cast forth froth or foam or particles of rubbish or refuse. جفت القدر means, the cooking-pot cast forth its froth or foam in boiling. Hence جفاء means, what is cast forth in the form of froth or foam or scum or rubbish by a torrent or a cooking-pot. Figuratively, the word also means, anything that is worthless or useless (Lane).
Commentary:
The verse has used two very apt illustrations. First, it says that when rain falls and water begins to flow in various directions, then so much foam and froth appears on the surface of the water in places which are quite clean that it seems to cover it altogether.
But soon the foam subsides and the water is seen rushing along. In the second illustration froth is referred to as appearing on the surface of gold or silver or any other metal when the smith melts it to make ornaments or utensils, but the smith removes the scum and then only pure metal remains behind.
In the first illustration, truth is compared to water and falsehood to foam which, in the beginning seems to prevail over truth, but in the end it is carried away even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, brings forth a foamy excretion which is cast away, leaving behind the unmixed metal, pure and bright.
The parable implies that before the mighty onrush of Islam the foam and froth of false beliefs and practices will disappear. The parable also means that through the Prophets of God a great awakening in the nature of man causes a conflict between his good inclinations and the evil customs and usages to which he has subjected himself. Those whose inner nature is good emerge from this conflict with their wrong ideas and beliefs replaced by right ones.
The words, so that valleys flow according to their measure, mean that different people benefit by the truth according to their respective capacities for assimilation.
a
39:22.
1433
The verse has used two very apt illustrations. In the first illustration, truth is compared to water and falsehood to foam. Falsehood in the beginning seems to prevail over truth, but in the end it is swept away by truth even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, throws off the dross leaving behind the unmixed metal, pure and bright.