اَبۡوٰبَ
Appears 6 times in Quran
Derived Words (2)
Words derived from the stem "اَبۡوٰبَ".
- gates
- the doors
Occurrences in Quran
Found 6 verses containing "اَبۡوٰبَ".
فَلَمَّا نَسُوۡا مَا ذُکِّرُوۡا بِہٖ فَتَحۡنَا عَلَیۡہِمۡ اَبۡوٰبَ کُلِّ شَیۡءٍ حَتّٰۤی اِذَا فَرِحُوۡا بِمَاۤ اُوۡتُوۡۤا اَخَذۡنٰہُمۡ بَغۡتَۃً فَاِذَا ہُمۡ مُّبۡلِسُوۡنَ
قرآن کریم میں اَخَذْنٰـھُمْ کے الفاظ ہیں۔ اور اَخَذَہٗ کے معنے سزا دینے کے بھی ہوتے ہیں۔ (اقرب)
5:14; 7:166.
7:96; 39:56.
Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.
a
5:14; 7:166.
b
7:96; 39:56.
2
قرآن کریم میں اَخَذْنٰـھُمْ کے الفاظ ہیں۔ اور اَخَذَہٗ کے معنے سزا دینے کے بھی ہوتے ہیں۔ (اقرب)
c
5:14; 7:166.
d
7:96; 39:56.
791
Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.
a
7:96; 39:56.
e
5:14; 7:166.
وَرٰوَدَتۡہُ الَّتِیۡ ہُوَ فِیۡ بَیۡتِہَا عَنۡ نَّفۡسِہٖ وَغَلَّقَتِ الۡاَبۡوٰبَ وَقَالَتۡ ہَیۡتَ لَکَ ۚ قَالَ مَعَاذَ اللّٰہِ ۖ اِنَّہٗ رَبِّیۡۤ اَحۡسَنَ مَثۡوَایَ ۖ اِنَّہٗ لَا یُفۡلِحُ الظّٰلِمُوۡنَ
Rawada-hu means, he endeavoured or sought to turn him to or from a thing by blandishments or deceitful arts (Lane).
Haita meaning, 'come or come forward' or 'hasten,' and the expression haita laka means, 'come thou' or 'now come;' also, 'come I am ready for thee or I am ready to receive thee' (Lane & Mufradat).
The verse shows that the woman who sought to seduce Joseph failed in her efforts and that Joseph successfully resisted her evil suggestion. The words, 'He is my Lord,' refer to God, and not to Joseph’s Egyptian master, as some Commentators have wrongly supposed.
Important Words:
راودته (she sought to seduce him). راود is derived from راد which means, he or it came and went; he went to and fro; he was restless; it also means, he sought or desired a thing; راوده means, he endeavoured or sought to turn him to or from a thing. راوده عن الامر means, he endeavoured to turn him by blandishment or by deceitful arts from the thing. راوده علی الامرmeans, he endeavoured to turn him by blandishment, etc., to the thing. The Quranic expression سنراود عنه اباہ means, we will endeavour to turn his father from him by blandishment or artifice and to make him yield him to us; or we will strive to obtain him of his father. So the words راودته عن نفسه would mean, she desired or sought of him a sinful act using blandishment or artifice for that purpose; she tempted him to do the sinful act; she endeavoured to entice him and to make him yield himself to her; more literally, she endeavoured to turn him by blandishment, etc., from his disdainful noncompliance or from his purpose and will. الرود really signifies going about in search of a thing. المراودة means, seeking to make a person do a thing against his will (Lane & Mufradat).
ھیت لك (now come). ھیت is a word of exclamation denoting wonder. The Arabs say ھیت للحلم i.e. what forbearing mildness or clemency! The word is used in the sense of ھلم or تعال or اقبل meaning, "come or come forward." It is also used to signify "hasten" and "set forth journeying." The words therefore mean, "come thou" or "now come." The words also signify, "come, I am ready for thee, or I am ready to receive thee" (Lane & Mufradat).
معاذ الله (I seek refuge with God). معاذ is the noun-infinitive from عاذ. They say عاذ به من کذا i.e. he sought protection by him from that or sought refuge in him from that; or he put his trust in him, or relied upon him, for protection from such a thing. معاذ means, a refuge; a place to which one has recourse for protection or preservation; also the time at which one does so. The expressions معاذ الله and عیاذ الله and عیاذا بالله are all synonymous with اعوذ بالله معاذا i.e. I seek protection or preservation by God (Lane & Aqrab).
Commentary:
The verse clearly shows that the woman who sought to seduce Joseph failed in her efforts and that Joseph successfully resisted her temptation. The words, "He is my Lord," refer to God, and not to Joseph’s Egyptian master, as some commentators have wrongly supposed. It is difficult to imagine that a highly spiritual man like Joseph should have abstained from sin merely out of regard for the paltry favours of a human benefactor and not for the manifold Divine boons.
Whatever honour Joseph had received from his Egyptian master was really in fulfilment of God’s promises. So it was for the sake of his True Lord and Master that he followed the path of rectitude and refused to be seduced into sin, which would have amounted to an act of ingratitude far more towards God than to any human benefactor.
Joseph not only himself abstained from the heinous sin, but also warned his master’s wife against its evil consequences by saying that the wrongdoers never prosper. The expression راودته translated as "she sought to seduce him against his will," literally means, as shown under Important Words, "she endeavoured to turn him from his purpose or will by blandishment and artifice and make him yield to her against his disdainful noncompliance." This meaning shows that Joseph abhorred the evil deed to which she invited him and was determined not to yield.
1527
Important Words:
راودته (she sought to seduce him). راود is derived from راد which means, he or it came and went; he went to and fro; he was restless; it also means, he sought or desired a thing; راوده means, he endeavoured or sought to turn him to or from a thing. راوده عن الامر means, he endeavoured to turn him by blandishment or by deceitful arts from the thing. راوده علی الامرmeans, he endeavoured to turn him by blandishment, etc., to the thing. The Quranic expression سنراود عنه اباہ means, we will endeavour to turn his father from him by blandishment or artifice and to make him yield him to us; or we will strive to obtain him of his father. So the words راودته عن نفسه would mean, she desired or sought of him a sinful act using blandishment or artifice for that purpose; she tempted him to do the sinful act; she endeavoured to entice him and to make him yield himself to her; more literally, she endeavoured to turn him by blandishment, etc., from his disdainful noncompliance or from his purpose and will. الرود really signifies going about in search of a thing. المراودة means, seeking to make a person do a thing against his will (Lane & Mufradat).
ھیت لك (now come). ھیت is a word of exclamation denoting wonder. The Arabs say ھیت للحلم i.e. what forbearing mildness or clemency! The word is used in the sense of ھلم or تعال or اقبل meaning, "come or come forward." It is also used to signify "hasten" and "set forth journeying." The words therefore mean, "come thou" or "now come." The words also signify, "come, I am ready for thee, or I am ready to receive thee" (Lane & Mufradat).
معاذ الله (I seek refuge with God). معاذ is the noun-infinitive from عاذ. They say عاذ به من کذا i.e. he sought protection by him from that or sought refuge in him from that; or he put his trust in him, or relied upon him, for protection from such a thing. معاذ means, a refuge; a place to which one has recourse for protection or preservation; also the time at which one does so. The expressions معاذ الله and عیاذ الله and عیاذا بالله are all synonymous with اعوذ بالله معاذا i.e. I seek protection or preservation by God (Lane & Aqrab).
Commentary:
The verse clearly shows that the woman who sought to seduce Joseph failed in her efforts and that Joseph successfully resisted her temptation. The words, "He is my Lord," refer to God, and not to Joseph’s Egyptian master, as some commentators have wrongly supposed. It is difficult to imagine that a highly spiritual man like Joseph should have abstained from sin merely out of regard for the paltry favours of a human benefactor and not for the manifold Divine boons.
Whatever honour Joseph had received from his Egyptian master was really in fulfilment of God’s promises. So it was for the sake of his True Lord and Master that he followed the path of rectitude and refused to be seduced into sin, which would have amounted to an act of ingratitude far more towards God than to any human benefactor.
Joseph not only himself abstained from the heinous sin, but also warned his master’s wife against its evil consequences by saying that the wrongdoers never prosper. The expression راودته translated as "she sought to seduce him against his will," literally means, as shown under Important Words, "she endeavoured to turn him from his purpose or will by blandishment and artifice and make him yield to her against his disdainful noncompliance." This meaning shows that Joseph abhorred the evil deed to which she invited him and was determined not to yield.
1370
Rawada-hu means, he endeavoured or sought to turn him to or from a thing by blandishments or deceitful arts (Lane).
1371
Haita meaning, 'come or come forward' or 'hasten,' and the expression haita laka means, 'come thou' or 'now come;' also, 'come I am ready for thee or I am ready to receive thee' (Lane & Mufradat).
1372
The verse shows that the woman who sought to seduce Joseph failed in her efforts and that Joseph successfully resisted her evil suggestion. The words, 'He is my Lord,' refer to God, and not to Joseph’s Egyptian master, as some Commentators have wrongly supposed.
فَادۡخُلُوۡۤا اَبۡوٰبَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَا ۖ فَلَبِئۡسَ مَثۡوَی الۡمُتَکَبِّرِیۡنَ
39:73; 40:77.
39:73; 40:77.
39:73; 40:77.
Commentary:
The verse means to say that those proud people who know and understand truth but who on account of perverseness or pride do not submit to Divine Messengers and accept their message will receive a heavier punishment than those who err through carelessness or ignorance.
d
39:73; 40:77.
c
39:73; 40:77.
1831
Commentary:
The verse means to say that those proud people who know and understand truth but who on account of perverseness or pride do not submit to Divine Messengers and accept their message will receive a heavier punishment than those who err through carelessness or ignorance.
a
39:73; 40:77.
قِیۡلَ ادۡخُلُوۡۤا اَبۡوٰبَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَا ۖ فَبِئۡسَ مَثۡوَی الۡمُتَکَبِّرِیۡنَ
16:30; 40:77.
16:30; 40:77.
16:30; 40:77.
e
16:30; 40:77.
d
16:30; 40:77.
d
16:30; 40:77.
اُدۡخُلُوۡۤا اَبۡوٰبَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَا ۖ فَبِئۡسَ مَثۡوَی الۡمُتَکَبِّرِیۡنَ
16:30; 39:73.
16:30; 39:73.
16:30; 39:73.
c
16:30; 39:73.
a
16:30; 39:73.
b
16:30; 39:73.
فَفَتَحۡنَاۤ اَبۡوٰبَ السَّمَآءِ بِمَآءٍ مُّنۡہَمِرٍ
Important Words:
منھمر (pouring down) is derived from ھمر. They say ھمر الماء i.e. he poured out the water. ھمر العین بالدمع means, the eyes flowed with tears. انھمر الماء means, the water poured out and flowed (Aqrab).
4015
Important Words:
منھمر (pouring down) is derived from ھمر. They say ھمر الماء i.e. he poured out the water. ھمر العین بالدمع means, the eyes flowed with tears. انھمر الماء means, the water poured out and flowed (Aqrab).