نَبِّئْ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "نَبِّئْ".
Occurrences in Quran
Found 4 verses containing "نَبِّئْ".
وَدَخَلَ مَعَهُ ٱلسِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَآ إِنِّىٓ أَرَىٰنِىٓ أَعْصِرُ خَمْرًا ۖ وَقَالَ ٱلْءَاخَرُ إِنِّىٓ أَرَىٰنِىٓ أَحْمِلُ فَوْقَ رَأْسِى خُبْزًا تَأْكُلُ ٱلطَّيْرُ مِنْهُ ۖ نَبِّئْنَا بِتَأْوِيلِهِۦٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ
For the dreams of the butler and the baker see Gen. ch. 40.
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1540
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1382
For the dreams of the butler and the baker see Gen. ch. 40.
۞ نَبِّئْ عِبَادِىٓ أَنِّىٓ أَنَا ٱلْغَفُورُ ٱلرَّحِيمُ
5:99.
5:99.
5:99.
Commentary:
In the previous verses two classes of men were mentioned: firstly, those who had incurred the displeasure of God by their evil deeds and thus had made themselves deserving of punishment; secondly, the righteous who had attained salvation. The verse under comment is addressed to both these classes of men under the common appellation of "My servants" which contains a message of hope and good cheer for both of them. To sinners the verse says that they should not despair of God’s mercy because, being الغفور (Most Forgiving), He can forgive all their sins, no matter how serious and numerous they may be. And the righteous are told that they should not become content with the good works they have already done, but should continue to excel in such deeds for, God being الرحیم (Merciful), the more they advance in virtue the greater measure of mercy will they receive at His hands in the form of an increased reward of their deeds. For the full meaning of the Divine attribute الرحیم (Merciful) see 1:1.
e
5:99.
a
5:99.
1753
Commentary:
In the previous verses two classes of men were mentioned: firstly, those who had incurred the displeasure of God by their evil deeds and thus had made themselves deserving of punishment; secondly, the righteous who had attained salvation. The verse under comment is addressed to both these classes of men under the common appellation of "My servants" which contains a message of hope and good cheer for both of them. To sinners the verse says that they should not despair of God’s mercy because, being الغفور (Most Forgiving), He can forgive all their sins, no matter how serious and numerous they may be. And the righteous are told that they should not become content with the good works they have already done, but should continue to excel in such deeds for, God being الرحیم (Merciful), the more they advance in virtue the greater measure of mercy will they receive at His hands in the form of an increased reward of their deeds. For the full meaning of the Divine attribute الرحیم (Merciful) see 1:1.
a
5:99.
وَنَبِّئْهُمْ عَن ضَيْفِ إِبْرَٰهِيمَ
51:25.
51:25.
51:25.
Commentary:
The mention of Abraham here is intended merely to serve as an introduction to the story of Lot. This, as may be pointed out, is not accidental. In the Quran, the story of Lot has always been preceded by a reference to Abraham. This arrange-ment is intended to signify that Lot was a Prophet subordinate to Abraham. The story of Abraham has been introduced before the story of Lot because the people of Mecca considered themselves as having been descended from Abraham, and Lot was his near relation. The reference is intended to remind Meccans that they are familiar with the history of Abraham and, for that matter, with that of Lot, who was a recipient of Divine revelation and the rejection of whose revelation led to the punishment of those who rejected him. The placing of the account of Adam, the progenitor of the present race of mankind, and then of Abraham before that of Lot also helps to refute the false allegation that there is no order in the Quran.
g
51:25.
a
51:25.
1755
Commentary:
The mention of Abraham here is intended merely to serve as an introduction to the story of Lot. This, as may be pointed out, is not accidental. In the Quran, the story of Lot has always been preceded by a reference to Abraham. This arrange-ment is intended to signify that Lot was a Prophet subordinate to Abraham. The story of Abraham has been introduced before the story of Lot because the people of Mecca considered themselves as having been descended from Abraham, and Lot was his near relation. The reference is intended to remind Meccans that they are familiar with the history of Abraham and, for that matter, with that of Lot, who was a recipient of Divine revelation and the rejection of whose revelation led to the punishment of those who rejected him. The placing of the account of Adam, the progenitor of the present race of mankind, and then of Abraham before that of Lot also helps to refute the false allegation that there is no order in the Quran.
c
51:25.
وَنَبِّئْهُمْ أَنَّ ٱلْمَآءَ قِسْمَةٌۢ بَيْنَهُمْ ۖ كُلُّ شِرْبٍ مُّحْتَضَرٌ
Shirb is infinitive noun from Shariba and means, water that one drinks; a draught of water; a share or portion of water which falls to one’s lot; the right to use water for watering fields and beasts; a watering place; a turn or time of drinking. Shurb means, the act of drinking (Lane).
Important Words:
شرب (drinking) is inf. noun from شرب (shariba) and means, water that one drinks; a draught of water; a share or portion of water that falls to one’s lot; the right to use water for watering fields and beasts: a watering place; a turn or time of drinking. شرب (shurbun) means, the act of drinking (Lane & Aqrab).
4026
Important Words:
شرب (drinking) is inf. noun from شرب (shariba) and means, water that one drinks; a draught of water; a share or portion of water that falls to one’s lot; the right to use water for watering fields and beasts: a watering place; a turn or time of drinking. شرب (shurbun) means, the act of drinking (Lane & Aqrab).
2907
Shirb is infinitive noun from Shariba and means, water that one drinks; a draught of water; a share or portion of water which falls to one’s lot; the right to use water for watering fields and beasts; a watering place; a turn or time of drinking. Shurb means, the act of drinking (Lane).