جُوعِ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "جُوعِ".
- and hunger
- hunger
Occurrences in Quran
Found 2 verses containing "جُوعِ".
وَلَنَبْلُوَنَّكُم بِشَىْءٍ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍ مِّنَ ٱلْأَمْوَٰلِ وَٱلْأَنفُسِ وَٱلثَّمَرَٰتِ ۗ وَبَشِّرِ ٱلصَّٰبِرِينَ
3:187.
This verse constitutes fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but should also be prepared to suffer all sorts of afflictions which will be imposed on them as a trial.
3:187.
Important Words:
لنبلونکم (and We will try you). لنبلون is derived from بلاء which has two meanings: (1) learning the state or condition of a person by means of a trial or test whether through favours or afflictions; (2) manifesting the goodness or badness of an object by a similar means. ابتلاء also means, a trial or a test imposed on a person with a view to learning or manifesting his true condition (Aqrab & Lane). See also 2:50.
Commentary:
This verse comes as a fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but also to suffer diverse forms of affliction which will be imposed on them as a trial. According to the Quran, God has generally two purposes in "proving" men. He "proves" or tries those who have attained to a high stage of spiritual advancement, as was the case with Abraham (2:125); and He also tries those who have not yet attained to thatstage (29:3). His object in "proving" the former is to bring them to the notice of the people and make them shine as models of virtue and purity; while in the case of the latter, the purpose is to make them acquainted with their own weaknesses so that they may try to improve their condition. Though misfortunes and afflictions involve a certain amount of pain, they also afford a good opportunity for spiritual reformation and purification. Thus afflictions and calamities have their use. They serve to strengthen the faith. Those who remain steadfast under trials, despite afflictions, become entitled to a great reward from God. A trial also sometimes becomes a means of exposing the weakness of a person and of his downfall; for after all it is an examination which, though held with the object of promoting a student, sometimes results in his failure. See 7:177.
The tests by means of which God intended to "prove" the faithful are, as stated in this verse: (1) Fear, i.e. a state or condition in which fear will dominate them, the enemy surrounding them with diverse dangers. (2) Hunger, i.e. shortage of food; the enemy will not only cut off their means of communication but will also completely boycott them, leaving them stranded without food or provision. The word "hunger" may also signify a state of famine. (3) Loss of wealth and property. The enemy will raid Muslims repeatedly and inflict heavy losses on them. (4) Loss of lives, i.e. the cruel war inflicted on them by the enemy will also cause loss of life. (5) Loss of fruits. The action of the enemy will not be confined to inflicting loss of lives and property only but will extend to inflicting loss of crops as well. As ثمرة (fruit) also means the fruit of one’s labour or the profit accruing to a man from any source, loss of fruits also signifies disorganization of trade and industry.
All these losses coming together constituted indeed a very heavy burden; but they were borne by the Muslims with such patience and fortitude as is unrivalled in all history. God tried them and found them truly patient.
b
3:187.
106
本节经文构成对前一节的合适延续。穆斯林不但应准备在伊斯兰教的事业中献出他们的生命, 而且还应准备经受强加于他们的各种折磨, 当作一种考验。
a
3:187.
162
Important Words:
لنبلونکم (and We will try you). لنبلون is derived from بلاء which has two meanings: (1) learning the state or condition of a person by means of a trial or test whether through favours or afflictions; (2) manifesting the goodness or badness of an object by a similar means. ابتلاء also means, a trial or a test imposed on a person with a view to learning or manifesting his true condition (Aqrab & Lane). See also 2:50.
Commentary:
This verse comes as a fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but also to suffer diverse forms of affliction which will be imposed on them as a trial. According to the Quran, God has generally two purposes in "proving" men. He "proves" or tries those who have attained to a high stage of spiritual advancement, as was the case with Abraham (2:125); and He also tries those who have not yet attained to thatstage (29:3). His object in "proving" the former is to bring them to the notice of the people and make them shine as models of virtue and purity; while in the case of the latter, the purpose is to make them acquainted with their own weaknesses so that they may try to improve their condition. Though misfortunes and afflictions involve a certain amount of pain, they also afford a good opportunity for spiritual reformation and purification. Thus afflictions and calamities have their use. They serve to strengthen the faith. Those who remain steadfast under trials, despite afflictions, become entitled to a great reward from God. A trial also sometimes becomes a means of exposing the weakness of a person and of his downfall; for after all it is an examination which, though held with the object of promoting a student, sometimes results in his failure. See 7:177.
The tests by means of which God intended to "prove" the faithful are, as stated in this verse: (1) Fear, i.e. a state or condition in which fear will dominate them, the enemy surrounding them with diverse dangers. (2) Hunger, i.e. shortage of food; the enemy will not only cut off their means of communication but will also completely boycott them, leaving them stranded without food or provision. The word "hunger" may also signify a state of famine. (3) Loss of wealth and property. The enemy will raid Muslims repeatedly and inflict heavy losses on them. (4) Loss of lives, i.e. the cruel war inflicted on them by the enemy will also cause loss of life. (5) Loss of fruits. The action of the enemy will not be confined to inflicting loss of lives and property only but will extend to inflicting loss of crops as well. As ثمرة (fruit) also means the fruit of one’s labour or the profit accruing to a man from any source, loss of fruits also signifies disorganization of trade and industry.
All these losses coming together constituted indeed a very heavy burden; but they were borne by the Muslims with such patience and fortitude as is unrivalled in all history. God tried them and found them truly patient.
b
3:187.
182
This verse constitutes fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but should also be prepared to suffer all sorts of afflictions which will be imposed on them as a trial.
وَضَرَبَ ٱللَّهُ مَثَلًا قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُوا۟ يَصْنَعُونَ
34:16, 17.
اس جگہ بستی سے مراد مکہ مکرمہ ہے۔ قرآن کریم میں ماضی کا لفظ ہے۔ مگر بعض دفعہ یقین پر دلالت کرنے کے لئے ماضی کا لفظ حال کی جگہ استعمال کر دیا جاتا ہے۔ اسی طرح یہاں ہوا ہے۔
قرآن مجید میں لفظ اَذَاقَ کا ہے جس کے معنے چکھانے کے ہیں۔ مگر عربی کے محاورہ میں لباس کے لئے بھی بعض دفعہ کھانے کا لفظ آجاتا ہے چنانچہ مشہور شعر ہے۔قَالُوا اقْتَرِحْ شَیْئًا نجِدْ لَـکَ طَبْخَہٗ۔ قُلْتُ اطْبَخُوْا لِیْ جُبَّۃً وَّ قَمِیْصًاانہوں نے کہا کہ کسی چیز کی خواہش کرو جس کو ہم پکار کر پیش کریں۔ میں نے کہا کہ ُجبّہ اور قمیص مجھے پکا کر دو۔ اِسی محاورہ کے مطابق ہم نے ترجمہ کیا ہے تا چکھانے کا مفہوم بھی نکل آئے اور لباس کا لفظ بھی قائم رہے۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد۴ صفحہ ۲۵۸)
34:16, 17.
The "city" referred to in this verse is Mecca.
The dreadful famine which held Mecca in its grip for seven long years. See {2694}.
Fear of war in which the Meccans were involved with Muslims and were defeated. They lived in a state of extreme fear as if fear of war had quite covered them. In Arabic idiom the word Dhaqa (tasting) sometimes is used for Libas (dress). There is a well-known Arabic verse:—Qalu Iqtarih Shai’an Najid Laka Tabkha-hu. Qulto Itbakhu Li Jubbatan wa Qamisa, i.e. they said what would you desire us to cook for you. I said, 'Cook for me a long coat and a shirt.'
34:16-17.
Commentary:
The "city" referred to in this verse is Mecca. It warns Meccans of the great punishment which will befall them if they do not accept the Holy Prophet and do not give up their iniquitous ways. The sanctity of Mecca would not save them from the impending punishment. They are also told that they are leading a life of plenty and security, but the time is fast approaching when they will be visited with a terrible famine or, to quote a prayer of the Holy Prophet, with "years of famine like the famine of the days of Joseph", and instead of security they will taste the horrors of war. Both these calamities befell the Meccans after the Hijrah. They were smitten with constant fear. Fear is the inevitable result of war and they became involved in continuous fighting. And such a dreadful famine overtook Mecca that Abu Sufyan, the archenemy of Islam, came to Medina to beg the Prophet to pray to God that He might have mercy on them and save them from the famine. The words, which clothed it like a garment, mean that God afflicted Mecca with fear and hunger to such an extent that these calamities altogether covered it and stuck to it like a garment. Marks of fear and hunger became clearly visible on the faces of Meccans. Famine made them lean and thin and continuous fear overwhelmed them and completely unnerved them.
b
34:16, 17.
1
اس جگہ بستی سے مراد مکہ مکرمہ ہے۔ قرآن کریم میں ماضی کا لفظ ہے۔ مگر بعض دفعہ یقین پر دلالت کرنے کے لئے ماضی کا لفظ حال کی جگہ استعمال کر دیا جاتا ہے۔ اسی طرح یہاں ہوا ہے۔
2
قرآن مجید میں لفظ اَذَاقَ کا ہے جس کے معنے چکھانے کے ہیں۔ مگر عربی کے محاورہ میں لباس کے لئے بھی بعض دفعہ کھانے کا لفظ آجاتا ہے چنانچہ مشہور شعر ہے۔قَالُوا اقْتَرِحْ شَیْئًا نجِدْ لَـکَ طَبْخَہٗ۔ قُلْتُ اطْبَخُوْا لِیْ جُبَّۃً وَّ قَمِیْصًاانہوں نے کہا کہ کسی چیز کی خواہش کرو جس کو ہم پکار کر پیش کریں۔ میں نے کہا کہ ُجبّہ اور قمیص مجھے پکا کر دو۔ اِسی محاورہ کے مطابق ہم نے ترجمہ کیا ہے تا چکھانے کا مفہوم بھی نکل آئے اور لباس کا لفظ بھی قائم رہے۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد۴ صفحہ ۲۵۸)
b
34:16-17.
1913
Commentary:
The "city" referred to in this verse is Mecca. It warns Meccans of the great punishment which will befall them if they do not accept the Holy Prophet and do not give up their iniquitous ways. The sanctity of Mecca would not save them from the impending punishment. They are also told that they are leading a life of plenty and security, but the time is fast approaching when they will be visited with a terrible famine or, to quote a prayer of the Holy Prophet, with "years of famine like the famine of the days of Joseph", and instead of security they will taste the horrors of war. Both these calamities befell the Meccans after the Hijrah. They were smitten with constant fear. Fear is the inevitable result of war and they became involved in continuous fighting. And such a dreadful famine overtook Mecca that Abu Sufyan, the archenemy of Islam, came to Medina to beg the Prophet to pray to God that He might have mercy on them and save them from the famine. The words, which clothed it like a garment, mean that God afflicted Mecca with fear and hunger to such an extent that these calamities altogether covered it and stuck to it like a garment. Marks of fear and hunger became clearly visible on the faces of Meccans. Famine made them lean and thin and continuous fear overwhelmed them and completely unnerved them.
a
34:16, 17.
1581
The "city" referred to in this verse is Mecca.
1582
The dreadful famine which held Mecca in its grip for seven long years. See {2694}.
1583
Fear of war in which the Meccans were involved with Muslims and were defeated. They lived in a state of extreme fear as if fear of war had quite covered them. In Arabic idiom the word Dhaqa (tasting) sometimes is used for Libas (dress). There is a well-known Arabic verse:—Qalu Iqtarih Shai’an Najid Laka Tabkha-hu. Qulto Itbakhu Li Jubbatan wa Qamisa, i.e. they said what would you desire us to cook for you. I said, 'Cook for me a long coat and a shirt.'