تَسۡتَفۡتِ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "تَسۡتَفۡتِ".
Occurrences in Quran
Found 3 verses containing "تَسۡتَفۡتِ".
اِنۡ تَسۡتَفۡتِحُوۡا فَقَدۡ جَآءَکُمُ الۡفَتۡحُ ۖ وَاِنۡ تَنۡتَہُوۡا فَہُوَ خَیۡرٌ لَّکُمۡ ۖ وَاِنۡ تَعُوۡدُوۡا نَعُدۡ وَلَنۡ تُغۡنِیَ عَنۡکُمۡ فِئَتُکُمۡ شَیۡـًٔا وَّلَوۡ کَثُرَتۡ وَاَنَّ اللّٰہَ مَعَ الۡمُؤۡمِنِیۡنَ
32:29.
32:29.
The disbelievers demanded from the Holy Prophet Divine judgment in the form of victory. They are told that Divine judgment has indeed come in the form they had demanded.
32:29.
Important Words:
تستفتحوا (if you sought a judgement) is derived from استفتح which again is derived from فتح which means, he opened or he unlocked. فتح الحاکم بین الناس means, the judge or magistrate judged between the people. استفتح means, he asked or sought or demanded victory; or he asked or sought or demanded judgement (Lane & Aqrab).
Commentary:
The verse is addressed to the disbelievers who demanded the sign of victory or God’s judgement from the Holy Prophet. They said, "If you are a true Messenger of God, why does He not help you and grant you victory?" They are here told that God’s judgement in the form of victory has indeed come and that if they now desist from fighting, it will be well for them; but if they return to war, God will show them further signs of victory and they shall be defeated and brought low in spite of their great superiority in numbers and resources, for Allah is with the believers.
c
32:29.
a
32:29.
1108
Important Words:
تستفتحوا (if you sought a judgement) is derived from استفتح which again is derived from فتح which means, he opened or he unlocked. فتح الحاکم بین الناس means, the judge or magistrate judged between the people. استفتح means, he asked or sought or demanded victory; or he asked or sought or demanded judgement (Lane & Aqrab).
Commentary:
The verse is addressed to the disbelievers who demanded the sign of victory or God’s judgement from the Holy Prophet. They said, "If you are a true Messenger of God, why does He not help you and grant you victory?" They are here told that God’s judgement in the form of victory has indeed come and that if they now desist from fighting, it will be well for them; but if they return to war, God will show them further signs of victory and they shall be defeated and brought low in spite of their great superiority in numbers and resources, for Allah is with the believers.
b
32:29.
1108
The disbelievers demanded from the Holy Prophet Divine judgment in the form of victory. They are told that Divine judgment has indeed come in the form they had demanded.
یٰصٰٮحِبَیِ السِّجۡنِ اَمَّاۤ اَحَدُکُمَا فَیَسۡقِیۡ رَبَّہٗ خَمۡرًا ۖ وَّاَمَّا الۡاٰخَرُ فَیُصۡلَبُ فَتَاۡکُلُ الطَّیۡرُ مِنۡ رَّاۡسِہٖ ۚ قُضِیَ الۡاَمۡرُ الَّذِیۡ فِیۡہِ تَسۡتَفۡتِیَانِ
Commentary:
It may be asked why did Joseph, of whom the interpretation of the dreams was sought, say to the two prisoners that the affair about which they had inquired had already been decreed or settled. This was because the interpretation of dreams has much to do with their fulfilment. So long as a dream is not told to others, it may remain in abeyance. But when it is announced and communicated to others and its interpretation is sought, it is very generally fulfilled. This is why the Holy Prophet is reported to have said that an evil dream should not be communicated to others (Bukhari, ch. on Ar-Ru’ya min Allah).
1545
Commentary:
It may be asked why did Joseph, of whom the interpretation of the dreams was sought, say to the two prisoners that the affair about which they had inquired had already been decreed or settled. This was because the interpretation of dreams has much to do with their fulfilment. So long as a dream is not told to others, it may remain in abeyance. But when it is announced and communicated to others and its interpretation is sought, it is very generally fulfilled. This is why the Holy Prophet is reported to have said that an evil dream should not be communicated to others (Bukhari, ch. on Ar-Ru’ya min Allah).
سَیَقُوۡلُوۡنَ ثَلٰثَۃٌ رَّابِعُہُمۡ کَلۡبُہُمۡ وَیَقُوۡلُوۡنَ خَمۡسَۃٌ سَادِسُہُمۡ کَلۡبُہُمۡ رَجۡمًۢا بِالۡغَیۡبِ ۖ وَیَقُوۡلُوۡنَ سَبۡعَۃٌ وَّثَامِنُہُمۡ کَلۡبُہُمۡ ۚ قُل رَّبِّیۡۤ اَعۡلَمُ بِعِدَّتِہِمۡ مَّا یَعۡلَمُہُمۡ اِلَّا قَلِیۡلٌ ۗ فَلَا تُمَارِ فِیۡہِمۡ اِلَّا مِرَآءً ظٰہِرًا وَّلَا تَسۡتَفۡتِ فِیۡہِمۡ مِّنۡہُمۡ اَحَدًا
这些猜测看来是根据那地下墓穴某些小室墙上所刻图像而产生的; 可是每一刻出的图像指的只是一个特定的家族、一伙人或小组。在墓穴中某一时期中避难的人数不得而知。从图像中看,似乎总是有一只狗陪伴着一伙避难者。
یہ پرانی غاروں کے مختلف کمروں کی کیفیت ہے بعض کمروں کے کتبے بتاتے ہیں کہ وہاں تین نے پناہ لی‘ بعض کتبے بتاتے ہیں کہ وہاں سات نے پناہ لی۔ اسی طرح مختلف کمروں کے متعلق مختلف تعداد بتائی گئی ہے۔
کیٹا کومبز(Catacombs) میں پناہ گزیں مسیحیوں کے ساتھ ہر جگہ کتا بھی دکھایا گیا ہے۔
تعجب ہے کہ قرآن مجید تو کہتا ہے کہ اصحاب کہف کی تعداد صرف تھوڑے لوگ جانتے ہیں مگر تفسیریں دیکھو تو معلوم ہوتا ہے کہ ان کی تعداد بچہ بچہ کو معلوم ہے۔
These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees.
Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.
754
这些猜测看来是根据那地下墓穴某些小室墙上所刻图像而产生的; 可是每一刻出的图像指的只是一个特定的家族、一伙人或小组。在墓穴中某一时期中避难的人数不得而知。从图像中看,似乎总是有一只狗陪伴着一伙避难者。
2
یہ پرانی غاروں کے مختلف کمروں کی کیفیت ہے بعض کمروں کے کتبے بتاتے ہیں کہ وہاں تین نے پناہ لی‘ بعض کتبے بتاتے ہیں کہ وہاں سات نے پناہ لی۔ اسی طرح مختلف کمروں کے متعلق مختلف تعداد بتائی گئی ہے۔
3
کیٹا کومبز(Catacombs) میں پناہ گزیں مسیحیوں کے ساتھ ہر جگہ کتا بھی دکھایا گیا ہے۔
4
تعجب ہے کہ قرآن مجید تو کہتا ہے کہ اصحاب کہف کی تعداد صرف تھوڑے لوگ جانتے ہیں مگر تفسیریں دیکھو تو معلوم ہوتا ہے کہ ان کی تعداد بچہ بچہ کو معلوم ہے۔
2063
Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.
1684
These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees.