حَسۡبُنَا
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "حَسۡبُنَا".
اَلَّذِیۡنَ قَالَ لَہُمُ النَّاسُ اِنَّ النَّاسَ قَدۡ جَمَعُوۡا لَکُمۡ فَاخۡشَوۡہُمۡ فَزَادَہُمۡ اِیۡمٰنًا وَّقَالُوۡا حَسۡبُنَا اللّٰہُ وَنِعۡمَ الۡوَکِیۡلُ
عربی میں اَلنَّاس کا لفظ ہے جس کے معنے آدمیوں کے ہیں۔ مگر مراد وہ آدمی ہیں جو مسلمانوں کے دشمن تھے۔ اس لئے ترجمہ میں دشمنوں کا لفظ رکھا گیا ہے۔
The reference is to the false rumours spread by Nu‘aim b. Mas‘ud.
Important Words:
الوکیل (guardian). وکیل is derived from وکل. They say وکل الیه الامر he left the matter to him and did not interfere in it. کلنی الی کذاmeans, leave thou me to manage this thing as I may deem proper. وکیل means, one to whom the management of an affair is left or consigned; guardian; agent or deputy. الوکیل is one of the names of God meaning, Guardian; One Who watches or looks after the affairs of the Faithful; One sufficing for His servants (Aqrab & Lane).
Commentary:
The reference here is to the false rumours spread by Nu‘aim bin Mas‘ud that the Meccans had made great preparations against the Muslims and were about to attack them. See also the preceding verse.
1
عربی میں اَلنَّاس کا لفظ ہے جس کے معنے آدمیوں کے ہیں۔ مگر مراد وہ آدمی ہیں جو مسلمانوں کے دشمن تھے۔ اس لئے ترجمہ میں دشمنوں کا لفظ رکھا گیا ہے۔
456
Important Words:
الوکیل (guardian). وکیل is derived from وکل. They say وکل الیه الامر he left the matter to him and did not interfere in it. کلنی الی کذاmeans, leave thou me to manage this thing as I may deem proper. وکیل means, one to whom the management of an affair is left or consigned; guardian; agent or deputy. الوکیل is one of the names of God meaning, Guardian; One Who watches or looks after the affairs of the Faithful; One sufficing for His servants (Aqrab & Lane).
Commentary:
The reference here is to the false rumours spread by Nu‘aim bin Mas‘ud that the Meccans had made great preparations against the Muslims and were about to attack them. See also the preceding verse.
530
The reference is to the false rumours spread by Nu‘aim b. Mas‘ud.
وَاِذَا قِیۡلَ لَہُمۡ تَعَالَوۡا اِلٰی مَاۤ اَنۡزَلَ اللّٰہُ وَاِلَی الرَّسُوۡلِ قَالُوۡا حَسۡبُنَا مَا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۚ اَوَلَوۡ کَانَ اٰبَآؤُہُمۡ لَا یَعۡلَمُوۡنَ شَیۡـًٔا وَّلَا یَہۡتَدُوۡنَ
2:171; 31:22.
Commentary:
It is indeed strange that when science and knowledge advance and new discoveries and new inventions are made, people are quick to throw overboard worn out ideas and theories tenaciously held by their forefathers and hasten to accept and benefit by the new inventions and discoveries; but when a Prophet brings to them a new guidance from God, they refuse to accept it on the ground that it does not agree with the beliefs and ideas held by their ancestors and with their own time-honoured notions and theories. How foolish is this attitude and how lame and absurd the excuse for the rejection of divine truths! This is how the Quran exposes the untenability of the position of the rejecters of truth.
a
2:171; 31:22.
732
Commentary:
It is indeed strange that when science and knowledge advance and new discoveries and new inventions are made, people are quick to throw overboard worn out ideas and theories tenaciously held by their forefathers and hasten to accept and benefit by the new inventions and discoveries; but when a Prophet brings to them a new guidance from God, they refuse to accept it on the ground that it does not agree with the beliefs and ideas held by their ancestors and with their own time-honoured notions and theories. How foolish is this attitude and how lame and absurd the excuse for the rejection of divine truths! This is how the Quran exposes the untenability of the position of the rejecters of truth.
وَلَوۡ اَنَّہُمۡ رَضُوۡا مَاۤ اٰتٰٮہُمُ اللّٰہُ وَرَسُوۡلُہٗ وَقَالُوۡا حَسۡبُنَا اللّٰہُ سَیُؤۡتِیۡنَا اللّٰہُ مِنۡ فَضۡلِہٖ وَرَسُوۡلُہٗۤ اِنَّاۤ اِلَی اللّٰہِ رٰغِبُوۡنَ