حَبَّ
Appears 8 times in Quran
Derived Words (10)
Words derived from the stem "حَبَّ".
Occurrences in Quran
Found 8 verses containing "حَبَّ".
مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ مِّا۟ئَةُ حَبَّةٍ ۗ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
2:266; 30:40.
In the foregoing verses, it was pointed out that it is a Divine law that God gives new life to deserving nations after they become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. In order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God.
2:266; 30:40.
Commentary:
In the foregoing verses, it was pointed out that it is a law of God that He gives new life to deserving nations after they have become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. Now, in order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God, pointing out that their case is like that of a seed which is multiplied 700 times and even more. Thus 700 times is the least reward that will be given to Muslims, and there is no limit to what God will bestow over and above this. History shows that this promise was fulfilled to the very letter; for the reward which God gave to the early Muslims in this world was not only 700 times of what they spent in the cause of Allah but immeasurably greater; and the reward in the world to come will certainly be greater still.
a
2:266; 30:40.
200
在以前的许多经文中指出, 安拉给予死后的民族以应得的新生命, 这是安拉的一个法则, 并且拿以色列人的情况作为一个实例说明。经文中还进一步指出, 伊布拉欣的后裔将振兴四次, 以色列子孙和伊司马仪子孙各振兴两次。为了给穆斯林许约的振兴作准备, 安拉重新用民族进步的方法, 并且劝勉信者们为安拉的事业慷慨地花费。
a
2:266; 30:40.
268
Commentary:
In the foregoing verses, it was pointed out that it is a law of God that He gives new life to deserving nations after they have become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. Now, in order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God, pointing out that their case is like that of a seed which is multiplied 700 times and even more. Thus 700 times is the least reward that will be given to Muslims, and there is no limit to what God will bestow over and above this. History shows that this promise was fulfilled to the very letter; for the reward which God gave to the early Muslims in this world was not only 700 times of what they spent in the cause of Allah but immeasurably greater; and the reward in the world to come will certainly be greater still.
a
2:266; 30:40.
330
In the foregoing verses, it was pointed out that it is a Divine law that God gives new life to deserving nations after they become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. In order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God.
۞ وَعِندَهُۥ مَفَاتِحُ ٱلْغَيْبِ لَا يَعْلَمُهَآ إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِى ٱلْبَرِّ وَٱلْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِى ظُلُمَٰتِ ٱلْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
805
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
854
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَٰنُكُمْ وَأَزْوَٰجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَٰلٌ ٱقْتَرَفْتُمُوهَا وَتِجَٰرَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَٰكِنُ تَرْضَوْنَهَآ أَحَبَّ إِلَيْكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍ فِى سَبِيلِهِۦ فَتَرَبَّصُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ
Ties of relationship and the love of kith and kin and other worldly considerations, of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demand their sacrifice.
Commentary:
The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah.
1185
Commentary:
The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah.
1172
Ties of relationship and the love of kith and kin and other worldly considerations, of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demand their sacrifice.
أَنِ ٱقْذِفِيهِ فِى ٱلتَّابُوتِ فَٱقْذِفِيهِ فِى ٱلْيَمِّ فَلْيُلْقِهِ ٱلْيَمُّ بِٱلسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُۥ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ
28:9.
قرآن کریم میں عَدُوٌّ کا لفظ دو جگہ آیا ہے۔ اردو میں ایک کافی ہوتا ہے اس لئے ہم نے پہلی جگہ اس کا ترجمہ نہیں کیا‘ دوسری جگہ کر دیا ہے۔
یعنی ہماری نگہداشت میں (دیکھئے اقرب زیر لفظ عَین)
‘Ain means (1) the eye; (2) inmates of a house; (3) protection (Lane). As Moses was to have been entrusted with the great and difficult task of delivering a people, held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this Divine plan that Moses found his way into Pharaoh’s own house.
28:9.
Important Words:
For التابوت see 2:249.
عینی (My eye). عین means, (1) the eye; (2) look or view; (3) the people or inmates of a house or dwelling; (4) brothers from the same father and mother; (5) protection or honour (Lane). The expression علی عینی means, before my eyes, or, under my protection. See also 11:38.
تصنع (be reared) is derived from صنع. They say صنع الشیء i.e. he made the thing. صنع الفرس means, he looked after the horse. صنع ابنته means, he properly brought up his daughter. صنع (sun‘un) means, to do a thing properly and well. اصطنع الشیء means, he ordered the thing to be prepared for him. اصطنعه means, he taught him and trained and brought him up. اصطنع عندہ صنیعة means, he did him a favour. اصطنعه لنفسه means, he chose him for himself. اصطناع means, to mend or reform a thing thoroughly and well (Lane & Aqrab).
Commentary:
As Moses was to have been entrusted with the great and difficult task of delivering a people held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this divine plan that he found his way into Pharaoh’s own house.
The reference in the verse is to the Biblical narrative. See Exod. 2:1-10.
The expression فلیلقه is in the imperative mood and signifies command, meaning, We commanded that the river should cast it on to the bank.
a
28:9.
1
قرآن کریم میں عَدُوٌّ کا لفظ دو جگہ آیا ہے۔ اردو میں ایک کافی ہوتا ہے اس لئے ہم نے پہلی جگہ اس کا ترجمہ نہیں کیا‘ دوسری جگہ کر دیا ہے۔
2
یعنی ہماری نگہداشت میں (دیکھئے اقرب زیر لفظ عَین)
c
28:9.
2263
Important Words:
For التابوت see 2:249.
عینی (My eye). عین means, (1) the eye; (2) look or view; (3) the people or inmates of a house or dwelling; (4) brothers from the same father and mother; (5) protection or honour (Lane). The expression علی عینی means, before my eyes, or, under my protection. See also 11:38.
تصنع (be reared) is derived from صنع. They say صنع الشیء i.e. he made the thing. صنع الفرس means, he looked after the horse. صنع ابنته means, he properly brought up his daughter. صنع (sun‘un) means, to do a thing properly and well. اصطنع الشیء means, he ordered the thing to be prepared for him. اصطنعه means, he taught him and trained and brought him up. اصطنع عندہ صنیعة means, he did him a favour. اصطنعه لنفسه means, he chose him for himself. اصطناع means, to mend or reform a thing thoroughly and well (Lane & Aqrab).
Commentary:
As Moses was to have been entrusted with the great and difficult task of delivering a people held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this divine plan that he found his way into Pharaoh’s own house.
The reference in the verse is to the Biblical narrative. See Exod. 2:1-10.
The expression فلیلقه is in the imperative mood and signifies command, meaning, We commanded that the river should cast it on to the bank.
c
28:9.1822
‘Ain means (1) the eye; (2) inmates of a house; (3) protection (Lane). As Moses was to have been entrusted with the great and difficult task of delivering a people, held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this Divine plan that Moses found his way into Pharaoh’s own house.
وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَٰسِبِينَ
قرآن مجید میں دو لفظ ہیں اَلْمَوَازِیْن اور اَلْقِسْط چونکہ قِسْط بھی اَلْمَوَازِیْن کا ہم معنی ہے اور ترکیب میں اس کا بدل ہے اس لئے ہم نے دونوں لفظوں کے ایک معنے کر دئے ہیں۔
4:41; 18:50.
The verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, then a time must come when punishment should come to an end and the reward of good works should begin. Contrary to the teachings of other religions the Qur’an teaches that it is Heaven and not Hell that is everlasting. See also {1351}.
4:41; 18:50.
Important Words:
خردل means, grain of mustard seed. خردل الطعام (khardala) means, he ate the best part of the food. خردل اللحم means, he cut the meat into small pieces (Aqrab).
Commentary:
Besides being a continuation of the subject dealt with in the preceding verses the present verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, as the verse says, then a time must come when the punishment of his evil deeds should come to an end and the reward of his good works should begin. Contrary to the teachings of other religions the Quran teaches us that it is the Heaven and not Hell that is everlasting. The Islamic conception of Heaven and Hell is evidently more in keeping with reason and common sense. See also (11:109).
a
4:41; 18:50.
840
这节经文清楚地表明, 火狱不是永久的。即使人做了极细微的一点善行也必得到果报; 惩罚应予结束而对善行的报答应予开始的时刻, 必然到来。与其他各种宗教的教义相反, «古兰经»教导说, 永恒存在的是天园而不是火狱。
2
قرآن مجید میں دو لفظ ہیں اَلْمَوَازِیْن اور اَلْقِسْط چونکہ قِسْط بھی اَلْمَوَازِیْن کا ہم معنی ہے اور ترکیب میں اس کا بدل ہے اس لئے ہم نے دونوں لفظوں کے ایک معنے کر دئے ہیں۔
b
4:41; 18:50.
2388
Important Words:
خردل means, grain of mustard seed. خردل الطعام (khardala) means, he ate the best part of the food. خردل اللحم means, he cut the meat into small pieces (Aqrab).
Commentary:
Besides being a continuation of the subject dealt with in the preceding verses the present verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, as the verse says, then a time must come when the punishment of his evil deeds should come to an end and the reward of his good works should begin. Contrary to the teachings of other religions the Quran teaches us that it is the Heaven and not Hell that is everlasting. The Islamic conception of Heaven and Hell is evidently more in keeping with reason and common sense. See also (11:109).
a
4:41; 18:50.
1893
The verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, then a time must come when punishment should come to an end and the reward of good works should begin. Contrary to the teachings of other religions the Qur’an teaches that it is Heaven and not Hell that is everlasting. See also {1351}.
يَٰبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِى صَخْرَةٍ أَوْ فِى ٱلسَّمَٰوَٰتِ أَوْ فِى ٱلْأَرْضِ يَأْتِ بِهَا ٱللَّهُ ۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
1008
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
3043
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
2308
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
وَٱعْلَمُوٓا۟ أَنَّ فِيكُمْ رَسُولَ ٱللَّهِ ۚ لَوْ يُطِيعُكُمْ فِى كَثِيرٍ مِّنَ ٱلْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ ٱللَّهَ حَبَّبَ إِلَيْكُمُ ٱلْإِيمَٰنَ وَزَيَّنَهُۥ فِى قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ ٱلْكُفْرَ وَٱلْفُسُوقَ وَٱلْعِصْيَانَ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلرَّٰشِدُونَ
在这里告诉穆斯林, 穆圣可能与他们协商关于他们的事情, 但不要希望他必定听从人家的意见, 因为他是从安拉接受指导, 而且他是负起最后责任的。
Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.
6:109.
Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
1276
在这里告诉穆斯林, 穆圣可能与他们协商关于他们的事情, 但不要希望他必定听从人家的意见, 因为他是从安拉接受指导, 而且他是负起最后责任的。
a
6:109.
3846
Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
2792
Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.
وَنَزَّلْنَا مِنَ ٱلسَّمَآءِ مَآءً مُّبَٰرَكًا فَأَنۢبَتْنَا بِهِۦ جَنَّٰتٍ وَحَبَّ ٱلْحَصِيدِ
25:49.
25:49.
24:44; 25:49.
a
25:49.
d
24:44; 25:49.
c
25:49.