حُبًّا
Appears 3 times in Quran
Derived Words (2)
Words derived from the stem "حُبًّا".
Occurrences in Quran
Found 3 verses containing "حُبًّا".
وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ ٱللَّهِ ۖ وَٱلَّذِينَ ءَامَنُوٓا۟ أَشَدُّ حُبًّا لِّلَّهِ ۗ وَلَوْ يَرَى ٱلَّذِينَ ظَلَمُوٓا۟ إِذْ يَرَوْنَ ٱلْعَذَابَ أَنَّ ٱلْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلْعَذَابِ
热爱安拉是一切宗教教义的根本, 没有一门宗教曾像伊斯兰教那般着重强调对安拉的热爱。穆圣一心归向安拉, 以致阿拉伯异教徒也说他与安拉相爱。在 «古兰经» 中没有其它一个论题向对安拉的优美、慈善和其他常德被论述得如此充分和如此反复, 以致它在人类心灵中产生出对安拉抑制不住的热爱与渴望。
While dealing with the subject of idolatry the Qur’an has used four words: Nidd (like or equal); Sharik (co-partner or sharer); Ilah (worthy of worship); and Rabb (sustainer). While the first two words are used only about objects of worship other than God, the last two are used about God also. The word Nidd (like or equal) refers to such objects of worship as are supposed to be like God or equal to Him, but are contrary or opposed to Him.
Love of God is the essence of all religious teaching and no religion has laid so much emphasis on Divine love as Islam has done. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him. No other subject has been so completely and so repeatedly dealt with in the Qur’an as God’s beauty and beneficence and such of His attributes as create an irresistible love and longing in the human soul for the Supreme Being.
Important Words:
دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).
انداد (objects of worship). See 2:23.
Commentary:
While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.
Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?
109
热爱安拉是一切宗教教义的根本, 没有一门宗教曾像伊斯兰教那般着重强调对安拉的热爱。穆圣一心归向安拉, 以致阿拉伯异教徒也说他与安拉相爱。在 «古兰经» 中没有其它一个论题向对安拉的优美、慈善和其他常德被论述得如此充分和如此反复, 以致它在人类心灵中产生出对安拉抑制不住的热爱与渴望。
172
Important Words:
دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).
انداد (objects of worship). See 2:23.
Commentary:
While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.
Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?
189
While dealing with the subject of idolatry the Qur’an has used four words: Nidd (like or equal); Sharik (co-partner or sharer); Ilah (worthy of worship); and Rabb (sustainer). While the first two words are used only about objects of worship other than God, the last two are used about God also. The word Nidd (like or equal) refers to such objects of worship as are supposed to be like God or equal to Him, but are contrary or opposed to Him.
190
Love of God is the essence of all religious teaching and no religion has laid so much emphasis on Divine love as Islam has done. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him. No other subject has been so completely and so repeatedly dealt with in the Qur’an as God’s beauty and beneficence and such of His attributes as create an irresistible love and longing in the human soul for the Supreme Being.
۞ وَقَالَ نِسْوَةٌ فِى ٱلْمَدِينَةِ ٱمْرَأَتُ ٱلْعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفْسِهِۦ ۖ قَدْ شَغَفَهَا حُبًّا ۖ إِنَّا لَنَرَىٰهَا فِى ضَلَٰلٍ مُّبِينٍ
اَلْعَزِيْز (Al-‘Aziz) 意为护卫长。他是埃及国王护卫的首领, 在穆圣时代, 似乎用这个称号来识别埃及的高官、显贵。
Al-‘Aziz stands for Potiphar. He was the captain of the King’s guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were known by this title.
The Arabic expression means that the woman’s love of Joseph had entered beneath the pericardium of her heart; or, love of him had struck or smitten her or had rent the Shighaf (pericardium) of her heart (Lane).
Important Words:
العزیز (The ‘Aziz) is derived from عز which means, he was or became mighty, potent, powerful or strong; or he was or became high or elevated in rank or condition or state; عزیز means, mighty, potent, powerful or strong; high or elevated in rank or condition or state; noble, honourable, glorious or illustrious; proud, disdainful; invincible; a mighty king or a glorious king. العزیز is one of the names of God signifying the Mighty, Who overcomes everything; or He Who resists or withstands so that nothing overcomes Him; or the Incomparable or Unparalleled. It also signifies "king," because he has the mastery over the people of his dominions and the word was especially used about the ruler of Egypt i.e. the valley of the Nile together with Alexandria. It is a surname like النجاشی (Negus) applied to the King of the Abyssinians and قیصر (Kaiser) applied to the Emperor of the Romans (Lane & Aqrab).
شغفھا (he has infatuated her with love). شغفه means, he or it struck or smote the pericardium of his heart. شغف بالشیء means, he was or became vehemently desirous of the thing. شغفه المال means, the property became embellished to him so that he loved it. The expression قد شغفھا حبا means, he has affected her so that love of him has entered beneath the pericardium of her heart; or, love of him has struck or smitten or has rent the شغاف (pericardium) or the حجاب (midriff) of her heart (Lane & Aqrab).
Commentary:
Al-‘Aziz stands here for Potiphar. According to modern technicality the rulers of Egypt are known by this title. But Potiphar was only the captain of the King’s guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were also known by this title. It is also possible that those women might have used this high title for Potiphar merely by way of flattery.
It appears that the incident of the wife of ‘Aziz having made evil approaches to Joseph became public and the womenfolk of the locality began gossiping about it as is their wont.
630
اَلْعَزِيْز (Al-‘Aziz) 意为护卫长。他是埃及国王护卫的首领, 在穆圣时代, 似乎用这个称号来识别埃及的高官、显贵。
1534
Important Words:
العزیز (The ‘Aziz) is derived from عز which means, he was or became mighty, potent, powerful or strong; or he was or became high or elevated in rank or condition or state; عزیز means, mighty, potent, powerful or strong; high or elevated in rank or condition or state; noble, honourable, glorious or illustrious; proud, disdainful; invincible; a mighty king or a glorious king. العزیز is one of the names of God signifying the Mighty, Who overcomes everything; or He Who resists or withstands so that nothing overcomes Him; or the Incomparable or Unparalleled. It also signifies "king," because he has the mastery over the people of his dominions and the word was especially used about the ruler of Egypt i.e. the valley of the Nile together with Alexandria. It is a surname like النجاشی (Negus) applied to the King of the Abyssinians and قیصر (Kaiser) applied to the Emperor of the Romans (Lane & Aqrab).
شغفھا (he has infatuated her with love). شغفه means, he or it struck or smote the pericardium of his heart. شغف بالشیء means, he was or became vehemently desirous of the thing. شغفه المال means, the property became embellished to him so that he loved it. The expression قد شغفھا حبا means, he has affected her so that love of him has entered beneath the pericardium of her heart; or, love of him has struck or smitten or has rent the شغاف (pericardium) or the حجاب (midriff) of her heart (Lane & Aqrab).
Commentary:
Al-‘Aziz stands here for Potiphar. According to modern technicality the rulers of Egypt are known by this title. But Potiphar was only the captain of the King’s guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were also known by this title. It is also possible that those women might have used this high title for Potiphar merely by way of flattery.
It appears that the incident of the wife of ‘Aziz having made evil approaches to Joseph became public and the womenfolk of the locality began gossiping about it as is their wont.
1378
Al-‘Aziz stands for Potiphar. He was the captain of the King’s guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were known by this title.
1379
The Arabic expression means that the woman’s love of Joseph had entered beneath the pericardium of her heart; or, love of him had struck or smitten her or had rent the Shighaf (pericardium) of her heart (Lane).
وَتُحِبُّونَ ٱلْمَالَ حُبًّا جَمًّا
104:3.
The verse drives home to hoarders of wealth the evils of hoarding. Inordinate love of money creates in man an excessive desire to keep on adding to his wealth, without spending it for the furtherance of good causes. It makes him regardless of the means he employs to acquire it, which leads to his moral ruin. Islam takes as much care of the moral health of society as it takes of that of the individual: and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
104:3.
Important Words:
جما (exceeding). جم الماء means, the water became much or abundant. جموا means, they became many. جاؤا جما کثیرا means, they came all of them, none of them remaining behind. مال جم means, much property. جم means, plenty, abundance; exceeding; numerous (Lane & Aqrab).
Commentary:
Taken along with the preceding three verses, the verse under comment drives home to hoarders of wealth the evils of hoarding and says to them in effect: "You have been given wealth in abundance not as of right or as the result of superior intellect; you should not, therefore, feel injured or humiliated when you are deprived of it. It is given to you that you should spend it to meet the needs of the orphans and the poor, but you squander it in immoral pursuits, depriving others of their rights in it, or else you hoard it and refuse to spend it in noble causes." In fact inordinate love of money leads to three inevitable results: (a) It creates in man an excessive desire to keep on adding to his wealth, without spending it on good causes or on meeting the needs of the orphans and the poor. (b) It makes him careless about whether he acquires wealth by fair or by dishonest means. (c) In time of national peril, fear of possible success of the enemy renders his loyalty to his country doubtful. With the desire, in such an eventuality, to keep his life and property safe he does not take an active part in his country’s defence. These are the main causes that lead to the destruction of a people. Islam takes as much care of the moral health of society as it takes of that of the individual; and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
d
104:3.
1685
这节经文把囤积财富的人的囤积罪恶说到家了。过分的贪财使人产生过分的欲望, 便想继续增加他的财富, 而不用于促进善良事业, 这种欲望使他不择手段追求财富, 结果令他道德沦亡。伊斯兰教对个人的道德上的健康很关心, 对社会道德上的健康同样关心; 社会的健康要求物质商品分布广泛, 财富周转自如。
c
104:3.
4718
Important Words:
جما (exceeding). جم الماء means, the water became much or abundant. جموا means, they became many. جاؤا جما کثیرا means, they came all of them, none of them remaining behind. مال جم means, much property. جم means, plenty, abundance; exceeding; numerous (Lane & Aqrab).
Commentary:
Taken along with the preceding three verses, the verse under comment drives home to hoarders of wealth the evils of hoarding and says to them in effect: "You have been given wealth in abundance not as of right or as the result of superior intellect; you should not, therefore, feel injured or humiliated when you are deprived of it. It is given to you that you should spend it to meet the needs of the orphans and the poor, but you squander it in immoral pursuits, depriving others of their rights in it, or else you hoard it and refuse to spend it in noble causes." In fact inordinate love of money leads to three inevitable results: (a) It creates in man an excessive desire to keep on adding to his wealth, without spending it on good causes or on meeting the needs of the orphans and the poor. (b) It makes him careless about whether he acquires wealth by fair or by dishonest means. (c) In time of national peril, fear of possible success of the enemy renders his loyalty to his country doubtful. With the desire, in such an eventuality, to keep his life and property safe he does not take an active part in his country’s defence. These are the main causes that lead to the destruction of a people. Islam takes as much care of the moral health of society as it takes of that of the individual; and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
e
104:3.
3339
The verse drives home to hoarders of wealth the evils of hoarding. Inordinate love of money creates in man an excessive desire to keep on adding to his wealth, without spending it for the furtherance of good causes. It makes him regardless of the means he employs to acquire it, which leads to his moral ruin. Islam takes as much care of the moral health of society as it takes of that of the individual: and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.