الۡحَسَنَۃُ

Appears 2 times in Quran

Word Details

الۡحَسَنَۃُ

Meanings

good

Stem

الۡحَسَنَۃُ

Root

ح س ن

📖 Lane's Lexicon (Root: حسن)

[1] حَسُنَ , (S, Mgh, Msb, K, &c.,) which may also be written and pronounced حَسْنَ, with the dammeh suppressed, (S,) and حَسَنَ, (K,) aor. حَسُنَ , (TA,) inf. n. حُسْنٌ (S, * Msb, K, * TA) and حُسْنَى, (Ham p. 657, and Bd in ii. 77,) He, or it (a thing, S, Msb), had, or possessed, the quality termed حَسْنٌ [which see below; i. e., was, or became, good, or goodly, (generally the latter,) beautiful, comely, or pleasing, &c.; and ↓ تحسّن often signifies the same, as in the phrase تحسّن عِنْدَهُ it was, or became, good, &c., in his estimation]: (S, K, TA:) and [in like manner] زَيْدٌ ↓ أَحْسَنَ means Zeyd became possessed of حُسْن. (Mughnee in art. بِ.) ― 2-b2- One may not say حُسْنَ, transferring the dammeh of the س to the ح and making the former letter quiescent, except in one case; because it is [virtually, together with its agent expressed or implied, in this case,] a predicate: [see I'Ak p. 234:] this is allowable only in the case of a verb of praise or dispraise; حُسْنَ, in respect of the transference of the medial vowel, being likened to نِعْمَ and بِئْسَ, which are originally نَعِمَ and بَئِسَ: and thus one does in all verbs like these two in meaning: a poet says, لَمْ يَمْنَعِ النَّاسُ مِنِّى مَا أَرَدْتُ وَ مَا أُعْطِيهِمُ مَا أَرَادُوا حُسْنَ ذَا أَدَبَا [Men have not withheld from me what I have desired, nor do I give them what they have desired: good, or very good, is this as a mode of conduct!]: meaning حَسُنَ هٰذَا أَدَبًا. (S, TA.) You say also, حَسُنَ زَيْدٌ, [meaning Good, or goodly, &c., or very good &c., is Zeyd! or] meaning بِهِ ↓ أَحْسِنْ [i. e. how good, or goodly, &c., is Zeyd! as also ↓ مَا أَحْسَنَهُ]. (B, TA in art. بِ.)

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Script

noor

View Aspects

العربیّا نور ماجدی (Arabic Noor Majadi)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 2 verses containing "الۡحَسَنَۃُ".

7:132

فَاِذَا جَآءَتۡہُمُ الۡحَسَنَۃُ قَالُوۡا لَنَا ہٰذِہٖ ۖ وَاِنۡ تُصِبۡہُمۡ سَیِّئَۃٌ یَّطَّیَّرُوۡا بِمُوۡسٰی وَمَنۡ مَّعَہٗۤ ۗ اَلَاۤ اِنَّمَا طٰٓئِرُہُمۡ عِنۡدَ اللّٰہِ وَلٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

But when there came to them good, they said, ‘This is for us.’ And if evil befell them, they ascribed the evil fortune to Moses and those with him. Now, surely, the cause of their evil fortune is with Allah. But most of them do not know.

English - Five Volume Translation

But when there came to them good, they said, ‘This is for us.’ And [a]if evil befell them, they ascribed the evil fortune to Moses and those with him. Now, surely, the cause of their evil fortune is with Allah. But most of them do not know.[1021]

27:48; 36:19.

Important Words:

یطیروا (ascribed the evil fortune) is really یتطیروا which is derived from طار, from which also the word طائر (evil fortune ) is derived. They say, طار الطائر i.e. the bird flew or moved in the air by means of its wings. تطیربالشیء means, he augured evil from the thing, because it was the custom among the Arabs to take augury from the flight of birds, طائر meaning a bird. An Arab would say جری له الطائربامرکذا i.e. the bird, viz. fortune brought to him such an event. طائر therefore, means, a bird; a thing from which one augurs either good or evil; an omen, a bodement of good or of evil; an evil fortune or ill-luck; actions; the means of subsistence; the brain. The words انما طائر ھم عند الله mean, their evil fortune is with God; or the cause of their good and evil is with God; or the cause of their evil fortune is with God, i.e. their actions which are the real cause of their evil fortune have reached God and lie in store there (Lane & Lisan). See also 3:50.

Commentary:

The people of Pharaoh ascribed to Moses the evils and misfortunes that befell them. They pretended to think that the miseries with which they had been afflicted were due to the inauspicious advent of Moses. Such has always been the practice of disbelievers. When, at the advent of a heavenly Messenger, misfortunes befall the people in consequence of their misdeeds, they, instead of repenting of their sins, ascribe them to the inauspicious advent of the heavenly Messenger.

Since the word طائر (lit. a bird) signifies an action or evil fortune, the verse constitutes a severe rebuke administered to the people of Pharaoh. They are told that the misfortunes which had befallen them were due not to what they called the "inauspicious" advent of Moses, but to their own sins and iniquitous deeds. Thus the expression, the cause of their evil fortune is with Allah, means that the evil and malicious words which they uttered concerning Moses would be preserved with God and they would be duly punished for their insolence.

English - Five Volume Commentary ^*

Cross Refs:

27:48; 36:19.

1021

Important Words:

Commentary:

41:35

وَلَا تَسۡتَوِی الۡحَسَنَۃُ وَلَا السَّیِّئَۃُ ۚ اِدۡفَعۡ بِالَّتِیۡ ہِیَ اَحۡسَنُ فَاِذَا الَّذِیۡ بَیۡنَکَ وَبَیۡنَہٗ عَدٰوَۃٌ کَاَنَّہٗ وَلِیٌّ حَمِیۡمٌ

English - Hazrat Molavi Sher Ali ^ra

And good and evil are not alike. Repel evil with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend.

الۡحَسَنَۃُ