یَلۡبَثُ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "یَلۡبَثُ".
- tarried
- they themselves would not have stayed
Occurrences in Quran
Found 4 verses containing "یَلۡبَثُ".
وَیَوۡمَ یَحۡشُرُہُمۡ کَاَنۡ لَّمۡ یَلۡبَثُوۡۤا اِلَّا سَاعَۃً مِّنَ النَّہَارِ یَتَعَارَفُوۡنَ بَیۡنَہُمۡ ۚ قَدۡ خَسِرَ الَّذِیۡنَ کَذَّبُوۡا بِلِقَآءِ اللّٰہِ وَمَا کَانُوۡا مُہۡتَدِیۡنَ
30:56; 46:36.
6:32; 30:9; 32:11.
«古兰经» 中有几次谈到不信教的人在世界上只度过一日中一小时。所有这类经文中所指的时间不是他们住在世界上的真实时间, 而指在显示他们当时全神专注于俗世事务以及虚无的追求之中, 其中含有谴责之意。由于他们生活在虚无的追求之中, 即使他们实际上可能活了许多年, 可以确切地说他们在世界上只活了一年。
30:56; 46:36.
6:32; 30:9; 32:11.
Several times disbelievers have been spoken of in the Qur’an as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant, but their being engrossed in worldly affairs and idle pursuits that is condemned by implication. As they wasted their lives in idle pursuits they may rightly be said to have lived in the world only for a day, even though they may have actually lived for many years.
30:56; 46:36.
6:32; 30:9; 32:11.
Commentary:
Disbelievers have been several times spoken of in the Quran as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant. It is only their being engrossed in worldly affairs and idle pursuits that is implied. The day is primarily meant for work and, inasmuch as disbelievers spend most of their time in earning the paltry goods of the world or pass their time in hunting after enjoyment and do not make any effort to win the pleasure of God, it may be rightly said of them that they have lived in the world only for a day, even though they may have actually lived for thousands of years, for they do not benefit by their lives and do not put their days to the right use for which they are meant. If it had been meant to give the actual period of time for which disbelievers stayed on earth, there was no need of specifying the time of the day, for time can be measured by night also.
The words, who deny the meeting with Allah, supply the reason why disbelievers pass their life in negligence. It was due to their lack of faith in meeting with God, which indeed is a great incentive to good works. Both those who obey through fear and those who obey from motives of love are prompted to do good works because they know that one day they will stand before God when they will have to render an account of their deeds. When this faith is wanting, negligence is the natural consequence.
g
30:56; 46:36.
h
6:32; 30:9; 32:11.
593
«古兰经» 中有几次谈到不信教的人在世界上只度过一日中一小时。所有这类经文中所指的时间不是他们住在世界上的真实时间, 而指在显示他们当时全神专注于俗世事务以及虚无的追求之中, 其中含有谴责之意。由于他们生活在虚无的追求之中, 即使他们实际上可能活了许多年, 可以确切地说他们在世界上只活了一年。
a
30:56; 46:36.
b
6:32; 30:9; 32:11.
1321
Commentary:
Disbelievers have been several times spoken of in the Quran as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant. It is only their being engrossed in worldly affairs and idle pursuits that is implied. The day is primarily meant for work and, inasmuch as disbelievers spend most of their time in earning the paltry goods of the world or pass their time in hunting after enjoyment and do not make any effort to win the pleasure of God, it may be rightly said of them that they have lived in the world only for a day, even though they may have actually lived for thousands of years, for they do not benefit by their lives and do not put their days to the right use for which they are meant. If it had been meant to give the actual period of time for which disbelievers stayed on earth, there was no need of specifying the time of the day, for time can be measured by night also.
The words, who deny the meeting with Allah, supply the reason why disbelievers pass their life in negligence. It was due to their lack of faith in meeting with God, which indeed is a great incentive to good works. Both those who obey through fear and those who obey from motives of love are prompted to do good works because they know that one day they will stand before God when they will have to render an account of their deeds. When this faith is wanting, negligence is the natural consequence.
b
30:56; 46:36.
c
6:32; 30:9; 32:11.
1264
Several times disbelievers have been spoken of in the Qur’an as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant, but their being engrossed in worldly affairs and idle pursuits that is condemned by implication. As they wasted their lives in idle pursuits they may rightly be said to have lived in the world only for a day, even though they may have actually lived for many years.
وَاِنۡ کَادُوۡا لَیَسۡتَفِزُّوۡنَکَ مِنَ الۡاَرۡضِ لِیُخۡرِجُوۡکَ مِنۡہَا ۖ وَاِذًا لَّا یَلۡبَثُوۡنَ خِلٰفَکَ اِلَّا قَلِیۡلًا
8:31; 60:2.
8:31; 60:2.
The enemies of the Holy Prophet wanted to brand him with the stigma of legal banishment so that he might lose all dignity with his people, but God Himself commanded him to leave Mecca and thus saved him from this stigma which involved for him the loss of citizenship of that town.
8:31; 60:2.
Important Words:
خلافک (after thee). خلاف is derived from خلف which means, he succeeded or remained after another. خالف عنا means, he remained behind us or after us. قعدت خلافه means, I remained behind him or after him. خلاف means, after or behind; the contrary or opposite, the sleeve of a shirt, etc. The Quranic expression اذا لا یلبثون خلافک الا قلیلا means, in that case they should not have remained after thee but a little while (Lane). See also 7:70, 170; 9:87.
Commentary:
As the Arabic expression استفزہ من الارض means, he expelled him from the land (17:65), the words لیخرجوک (that they might expel thee) occurring immediately after لیستفزونک evidently do not imply simple expulsion because in that case there would have been useless repetition of the same meaning. They signify legal banishment which entails loss of rights of citizenship. Disbelievers wanted to brand the Prophet with the stigma of legal banishment so that he might lose all dignity with his people, but God Himself commanded him to leave Mecca and thus saved him from this stigma which involved loss of citizenship of that town.
a
8:31; 60:2.
a
8:31; 60:2.
2006
Important Words:
خلافک (after thee). خلاف is derived from خلف which means, he succeeded or remained after another. خالف عنا means, he remained behind us or after us. قعدت خلافه means, I remained behind him or after him. خلاف means, after or behind; the contrary or opposite, the sleeve of a shirt, etc. The Quranic expression اذا لا یلبثون خلافک الا قلیلا means, in that case they should not have remained after thee but a little while (Lane). See also 7:70, 170; 9:87.
Commentary:
As the Arabic expression استفزہ من الارض means, he expelled him from the land (17:65), the words لیخرجوک (that they might expel thee) occurring immediately after لیستفزونک evidently do not imply simple expulsion because in that case there would have been useless repetition of the same meaning. They signify legal banishment which entails loss of rights of citizenship. Disbelievers wanted to brand the Prophet with the stigma of legal banishment so that he might lose all dignity with his people, but God Himself commanded him to leave Mecca and thus saved him from this stigma which involved loss of citizenship of that town.
a
8:31; 60:2.
1640
The enemies of the Holy Prophet wanted to brand him with the stigma of legal banishment so that he might lose all dignity with his people, but God Himself commanded him to leave Mecca and thus saved him from this stigma which involved for him the loss of citizenship of that town.
فَاصۡبِرۡ کَمَا صَبَرَ اُولُوا الۡعَزۡمِ مِنَ الرُّسُلِ وَلَا تَسۡتَعۡجِل لَّہُمۡ ۚ کَاَنَّہُمۡ یَوۡمَ یَرَوۡنَ مَا یُوۡعَدُوۡنَ لَمۡ یَلۡبَثُوۡۤا اِلَّا سَاعَۃً مِّنۡ نَّہَارٍۭ ۚ بَلٰغٌ ۚ فَہَلۡ یُہۡلَکُ اِلَّا الۡقَوۡمُ الۡفٰسِقُوۡنَ
10:46; 30:56; 79:47.
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
10:46; 30:56; 79:47.
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
b
10:46; 30:56; 79:47.
1257
安拉对不信者的惩罚是严厉、神速而势不可挡的。因此, 相比之下, 在安逸舒适中度过的整个一生似乎 “只不过片刻而已。”
c
10:46; 30:56; 79:47.
3787A
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
a
10:46; 30:56; 79:47.
2736
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
کَاَنَّہُمۡ یَوۡمَ یَرَوۡنَہَا لَمۡ یَلۡبَثُوۡۤا اِلَّا عَشِیَّۃً اَوۡ ضُحٰٮہَا
10:46; 30:56; 46:36.
It is not the time, the place, the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment in the world was of a very short duration—only an evening or a morning.
10:46; 30:56; 46:36; 79:47.
Commentary:
It is disbelievers’ way that whenever they are warned that they will be overtaken by Divine punishment if they rejected the Divine Message they impudently demand from their Prophet, half mockingly and half in doubt, that he should let them know the exact time when the punishment will take place. In verses 43-46 they are told that knowledge of the time when they would render themselves deserving of God’s punishment is within God’s own special prerogative; the Prophet’s duty is only to administer a warning to them. But, says the verse, it is not the time, or the place or the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment was of a very short duration, and that the punishment had come too soon. This seems to be the purport of vv. 43-47.
a
10:46; 30:56; 46:36.
1597
有关系的并不是惩罚的时间、地点、方式和形式。有关系的是, 不信者应当认识到, 当真主的惩罚来临的时候, 是那么的神速、突然而严厉, 所以他们只感觉到他们在人世的富贵和享乐十分短促--------旦夕而已。
c
10:46; 30:56; 46:36; 79:47.
4570A
Commentary:
It is disbelievers’ way that whenever they are warned that they will be overtaken by Divine punishment if they rejected the Divine Message they impudently demand from their Prophet, half mockingly and half in doubt, that he should let them know the exact time when the punishment will take place. In verses 43-46 they are told that knowledge of the time when they would render themselves deserving of God’s punishment is within God’s own special prerogative; the Prophet’s duty is only to administer a warning to them. But, says the verse, it is not the time, or the place or the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment was of a very short duration, and that the punishment had come too soon. This seems to be the purport of vv. 43-47.
c
10:46; 30:56; 46:36.
3249
It is not the time, the place, the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment in the world was of a very short duration—only an evening or a morning.