صَاحِبِ
Appears 3 times in Quran
Derived Words (6)
Words derived from the stem "صَاحِبِ".
- like the Man
- about their companion
- your companion
- like the Man
- about their companion
- your companion
Occurrences in Quran
Found 3 verses containing "صَاحِبِ".
اَوَلَمۡ یَتَفَکَّرُوۡا ۗ مَا بِصَاحِبِہِمۡ مِّنۡ جِنَّۃٍ ۚ اِنۡ ہُوَ اِلَّا نَذِیۡرٌ مُّبِیۡنٌ
23:26; 34:47; 52:30; 81:23.
23:26; 34:47; 52:30; 81:23.
Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him.
23:26; 34:47; 52:30; 81:23.
Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
Commentary:
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.
g
23:26; 34:47; 52:30; 81:23.
b
23:26; 34:47; 52:30; 81:23.
1071
Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
Commentary:
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.
a
23:26; 34:47; 52:30; 81:23.
1078
Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him.
۞ قُلۡ اِنَّمَاۤ اَعِظُکُمۡ بِوٰحِدَۃٍ ۖ اَنۡ تَقُوۡمُوۡا لِلّٰہِ مَثۡنٰی وَفُرٰدٰی ثُمَّ تَتَفَکَّرُوۡا ۚ مَا بِصَاحِبِکُمۡ مِّنۡ جِنَّۃٍ ۚ اِنۡ ہُوَ اِلَّا نَذِیۡرٌ لَّکُمۡ بَیۡنَ یَدَیۡ عَذَابٍ شَدِیۡدٍ
7:185; 23:71.
7:185; 23:71.
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
a
7:185; 23:71.3168
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
2403
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
فَاصۡبِرۡ لِحُکۡمِ رَبِّکَ وَلَا تَکُنۡ کَصَاحِبِ الۡحُوۡتِ اِذۡ نَادٰی وَہُوَ مَکۡظُوۡمٌ
21:88.
مراد یہ ہے کہ حضرت یونسؑ کی طرح مت بن۔ یعنی قوم کا فیصلہ جلدنہ طلب کر۔ اللہ تعالیٰ وقت آنے پر خود فیصلہ کرے گا۔
21:88.
21:88; 37:141.
Commentary:
The Holy Prophet is here comforted not to lose patience or give way to disappointment just because his people do not believe in him and oppose him. The time was fast approaching when they will listen, and give their allegiance, to him.
c
21:88.
1
مراد یہ ہے کہ حضرت یونسؑ کی طرح مت بن۔ یعنی قوم کا فیصلہ جلدنہ طلب کر۔ اللہ تعالیٰ وقت آنے پر خود فیصلہ کرے گا۔
c
21:88; 37:141.
4336
Commentary:
The Holy Prophet is here comforted not to lose patience or give way to disappointment just because his people do not believe in him and oppose him. The time was fast approaching when they will listen, and give their allegiance, to him.
e
21:88.