تُحۡصُوۡہَاۤ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "تُحۡصُوۡہَاۤ".
وَاٰتٰٮکُمۡ مِّنۡ کُلِّ مَا سَاَلۡتُمُوۡہُ ۚ وَاِنۡ تَعُدُّوۡا نِعۡمَتَ اللّٰہِ لَا تُحۡصُوۡہَاۤ ۗ اِنَّ الۡاِنۡسٰنَ لَظَلُوۡمٌ کَفَّارٌ
16:19.
The words, 'You ask of Him,' refer to the demands of human nature which have all been fully met. God has made full provision for the satisfaction of all the cravings and demands of human nature.
16:19.
Important Words:
لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.
Commentary:
The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.
The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.
The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.
i
16:19.
649
“你们向他要求” 这几个词指示: 人性要求已经完全得到满足。安拉为满足人性的一切恳请和要求业已作了充分的准备。
a
16:19.
1689
Important Words:
لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.
Commentary:
The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.
The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.
The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.
b
16:19.
1467
The words, 'You ask of Him,' refer to the demands of human nature which have all been fully met. God has made full provision for the satisfaction of all the cravings and demands of human nature.
وَاِنۡ تَعُدُّوۡا نِعۡمَۃَ اللّٰہِ لَا تُحۡصُوۡہَاۤ ۗ اِنَّ اللّٰہَ لَغَفُوۡرٌ رَّحِیۡمٌ
14:35.
14:35.
14:35.
Commentary:
The present verse continues the theme of the previous one and points out that when physical blessings bestowed by God are so numerous as to be beyond the power of man to reckon, is it reasonable that He should not bestow upon man His spiritual blessings in the form of revealed guidance and, like false gods should behave as if He were deaf and dumb?
The verse ends with the mention of the Divine attributes of the Forgiving and Merciful. These two attributes could not function unless God had revealed His guidance to man. Forgiveness for the weak and reward to the virtuous were only possible when man had been given a teaching to follow.
d
14:35.
a
14:35.
1820
Commentary:
The present verse continues the theme of the previous one and points out that when physical blessings bestowed by God are so numerous as to be beyond the power of man to reckon, is it reasonable that He should not bestow upon man His spiritual blessings in the form of revealed guidance and, like false gods should behave as if He were deaf and dumb?
The verse ends with the mention of the Divine attributes of the Forgiving and Merciful. These two attributes could not function unless God had revealed His guidance to man. Forgiveness for the weak and reward to the virtuous were only possible when man had been given a teaching to follow.
b
14:35.