خَبِيرًۢا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "خَبِيرًۢا".
وَكَمْ أَهْلَكْنَا مِنَ ٱلْقُرُونِ مِنۢ بَعْدِ نُوحٍ ۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِيرًۢا بَصِيرًا
21:12; 65:9.
21:12; 65:9.
21:12; 65:9.
Commentary:
The verse means to say that the appearance of a Divine Messenger is no new phenomenon. Prophets have been appearing in the world since the days of Noah and the enemies of these Prophets have always come to grief. God cannot punish men for going astray without first sending His Messengers to lead them to the right path.
b
21:12; 65:9.
a
21:12; 65:9.
1947
Commentary:
The verse means to say that the appearance of a Divine Messenger is no new phenomenon. Prophets have been appearing in the world since the days of Noah and the enemies of these Prophets have always come to grief. God cannot punish men for going astray without first sending His Messengers to lead them to the right path.
a
21:12; 65:9.
إِنَّ رَبَّكَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًا
13:27; 29:63; 30:38; 39:53.
13:27; 29:63; 30:38; 39:53.
13:27; 29:63; 30:38; 39:53.
Commentary:
The verse means to say that God grants plenty to some and straitens the means of livelihood for others. He does so that He may see whether those upon whom He has bestowed wealth help those who are poor and needy. The verse teaches the supreme lesson that money spent in helping and serving the poor is money well spent. The enlarging of provision by God and the straitening of it by Him do not imply an arbitrary action but refer to a wise system of divine laws.
It is worthy of note that these commandments regarding the right use of money were given to Muslims in Mecca at a time when they could not earn even as much as to make both ends meet and when many of them were actually starving. Could such commandments be given to a persecuted and starving people by anyone except the All-Powerful God Who knew that the time was soon coming when those very starving Muslims would become wealthy and powerful?
a
13:27; 29:63; 30:38; 39:53.
a
13:27; 29:63; 30:38; 39:53.
1960
Commentary:
The verse means to say that God grants plenty to some and straitens the means of livelihood for others. He does so that He may see whether those upon whom He has bestowed wealth help those who are poor and needy. The verse teaches the supreme lesson that money spent in helping and serving the poor is money well spent. The enlarging of provision by God and the straitening of it by Him do not imply an arbitrary action but refer to a wise system of divine laws.
It is worthy of note that these commandments regarding the right use of money were given to Muslims in Mecca at a time when they could not earn even as much as to make both ends meet and when many of them were actually starving. Could such commandments be given to a persecuted and starving people by anyone except the All-Powerful God Who knew that the time was soon coming when those very starving Muslims would become wealthy and powerful?
e
13:27; 29:63; 30:38; 39:53.
قُلْ كَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًا
10:30; 13:44; 29:53; 46:9.
10:30; 13:44; 29:53; 46:9.
10:30; 13:44; 29:53; 46:9.
Commentary:
This verse provides a telling answer to the other two objections mentioned in v.95 viz. (a) that man is too unimportant a being to be the recipient of God’s revelation; and (b) that he is endowed with such extraordinary natural gifts and faculties as not to need Divine revelation at all for his guidance. The answer here given is that God being the Creator of mankind knows full well how limited or self-sufficient are their natural gifts and so when He sends a Messenger, it is not for them to judge whether a Prophet should or should not have been sent to them but whether or not the claimant is a true Messenger. If, tested by God’s own tangible evidence, his claim is proved true, then both these objections fall to the ground and it has to be accepted that man is neither too unimportant to be the recipient of God’s word nor too self-sufficient not to need revelation.
c
10:30; 13:44; 29:53; 46:9.
b
10:30; 13:44; 29:53; 46:9.
2025
Commentary:
This verse provides a telling answer to the other two objections mentioned in v.95 viz. (a) that man is too unimportant a being to be the recipient of God’s revelation; and (b) that he is endowed with such extraordinary natural gifts and faculties as not to need Divine revelation at all for his guidance. The answer here given is that God being the Creator of mankind knows full well how limited or self-sufficient are their natural gifts and so when He sends a Messenger, it is not for them to judge whether a Prophet should or should not have been sent to them but whether or not the claimant is a true Messenger. If, tested by God’s own tangible evidence, his claim is proved true, then both these objections fall to the ground and it has to be accepted that man is neither too unimportant to be the recipient of God’s word nor too self-sufficient not to need revelation.
b
10:30; 13:44; 29:53; 46:9.
سَيَقُولُ لَكَ ٱلْمُخَلَّفُونَ مِنَ ٱلْأَعْرَابِ شَغَلَتْنَآ أَمْوَٰلُنَا وَأَهْلُونَا فَٱسْتَغْفِرْ لَنَا ۚ يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ ۚ قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ ٱللَّهِ شَيْـًٔا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًۢا ۚ بَلْ كَانَ ٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرًۢا
3:168.
اعراب سے مراد وہ عرب ہیں جو جنگل میں رہتے تھے۔ ان آیات میں ان لوگوں میں سے جومنافق تھے‘ یعنی عامر‘ اسد اور غطفان کے قبائل میں سے‘ ان کا ذکر ہے۔
یعنی جنگِ تبوک میں۔ مفسرین اسے فتح مکہ پر لگاتے ہیں۔ ہم نے تبوک پر لگایا ہے جو بعد میں ہوئی ہے۔ چونکہ اس سورۃ میں سَیَقُوْلُ لَکَ الْمُخَلَّفُوْنَ کے الفاظ ہیں جو آئندہ پر دلالت کرتے ہیں اس لئے ہمارا استدلال زیادہ صحیح ہے۔ کیونکہ سورۃ توبہ سے معلوم ہوتا ہے کہ پیچھے رہنے والے لوگ تبوک کے واقعہ سے تعلق رکھتے تھے۔
3:168.
Bedouin tribes around Medina, who apparently had friendly relations with the Muslims, were also invited to join the party of 1500 Muslims who went to Mecca to perform the Lesser Pilgrimage. Though the Holy Prophet went on a mission of peace, they thought that the Quraish would not allow his entry into Mecca and that in all likelihood there would be a clash of arms and Muslims not being properly armed would be defeated, and, therefore, going with the Holy Prophet was tantamount to marching on into the jaws of death (Muir & Kathir). The verse may equally apply to those tribes who had remained behind in the expedition to Tabuk because analogous words have been used in Surah At-Taubah about them.
102:2.
3:168.
13:17; 25:4.
Commentary:
Reference in this verse is to those Bedouin tribes around Medina who apparently had friendly relations with the Muslims. These tribes were also invited to join the party of 1500 Muslims who were going to Mecca to perform the Lesser Pilgrimage (عمرة). Though the Prophet was going on a mission of peace, these desert tribes thought that the Quraish would not allow his entry into Mecca and that in all likelihood there would be a clash of arms and Muslims not being properly armed would be defeated, and therefore going with the Holy Prophet was tantamount to marching into the jaws of death (Muir, Hisham & Kathir). The verse may equally apply to those tribes who had remained behind in the expedition to Tabuk because analogous words have been used in Surah At-Taubah about them.
c
3:168.
1
اعراب سے مراد وہ عرب ہیں جو جنگل میں رہتے تھے۔ ان آیات میں ان لوگوں میں سے جومنافق تھے‘ یعنی عامر‘ اسد اور غطفان کے قبائل میں سے‘ ان کا ذکر ہے۔
2
یعنی جنگِ تبوک میں۔ مفسرین اسے فتح مکہ پر لگاتے ہیں۔ ہم نے تبوک پر لگایا ہے جو بعد میں ہوئی ہے۔ چونکہ اس سورۃ میں سَیَقُوْلُ لَکَ الْمُخَلَّفُوْنَ کے الفاظ ہیں جو آئندہ پر دلالت کرتے ہیں اس لئے ہمارا استدلال زیادہ صحیح ہے۔ کیونکہ سورۃ توبہ سے معلوم ہوتا ہے کہ پیچھے رہنے والے لوگ تبوک کے واقعہ سے تعلق رکھتے تھے۔
a
102:2.
b
3:168.
c
13:17; 25:4.
3824
Commentary:
Reference in this verse is to those Bedouin tribes around Medina who apparently had friendly relations with the Muslims. These tribes were also invited to join the party of 1500 Muslims who were going to Mecca to perform the Lesser Pilgrimage (عمرة). Though the Prophet was going on a mission of peace, these desert tribes thought that the Quraish would not allow his entry into Mecca and that in all likelihood there would be a clash of arms and Muslims not being properly armed would be defeated, and therefore going with the Holy Prophet was tantamount to marching into the jaws of death (Muir, Hisham & Kathir). The verse may equally apply to those tribes who had remained behind in the expedition to Tabuk because analogous words have been used in Surah At-Taubah about them.
a
3:168.
2770
Bedouin tribes around Medina, who apparently had friendly relations with the Muslims, were also invited to join the party of 1500 Muslims who went to Mecca to perform the Lesser Pilgrimage. Though the Holy Prophet went on a mission of peace, they thought that the Quraish would not allow his entry into Mecca and that in all likelihood there would be a clash of arms and Muslims not being properly armed would be defeated, and, therefore, going with the Holy Prophet was tantamount to marching on into the jaws of death (Muir & Kathir). The verse may equally apply to those tribes who had remained behind in the expedition to Tabuk because analogous words have been used in Surah At-Taubah about them.