رَءُوۡفٌ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "رَءُوۡفٌ".
لَّقَد تَّابَ اللّٰہُ عَلَی النَّبِیِّ وَالۡمُہٰجِرِیۡنَ وَالۡاَنۡصَارِ الَّذِیۡنَ اتَّبَعُوۡہُ فِیۡ سَاعَۃِ الۡعُسۡرَۃِ مِنۡۢ بَعۡدِ مَا کَادَ یَزِیۡغُ قُلُوۡبُ فَرِیۡقٍ مِّنۡہُمۡ ثُمَّ تَابَ عَلَیۡہِمۡ ۚ اِنَّہٗ بِہِمۡ رَءُوۡفٌ رَّحِیۡمٌ
تَابَ (Taba) 这个单词也可意指 “赐给了一个人恩惠或对他仁慈”, 因为在穆圣及其忠实的追随者的这种情况下, 这不是给予宽恕而是赐予报酬的时机。
The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward.
As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress.
Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress.
576
تَابَ (Taba) 这个单词也可意指 “赐给了一个人恩惠或对他仁慈”, 因为在穆圣及其忠实的追随者的这种情况下, 这不是给予宽恕而是赐予报酬的时机。
1264
Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress.
1221
The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward.
1222
As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress.
لَقَدۡ جَآءَکُمۡ رَسُوۡلٌ مِّنۡ اَنۡفُسِکُمۡ عَزِیۡزٌ عَلَیۡہِ مَا عَنِتُّمۡ حَرِیۡصٌ عَلَیۡکُمۡ بِالۡمُؤۡمِنِیۡنَ رَءُوۡفٌ رَّحِیۡمٌ
9:61.
9:61.
This verse may apply to both believers and disbelievers—preferably to the former—the opening part of it applying to disbelievers and the closing part to believers. To disbelievers it seems to say: "It grieves the Prophet to see you fall into trouble, i.e. although you subject him to all manner of persecution and privation, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you and make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble." To believers it says: "The Prophet is full of love, compassion and mercy for you, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with extreme kindness and mercy."
9:61.
Commentary:
This verse applies to both believers and disbelievers, the opening part of it applying to the latter and the closing part to the former. To disbelievers the verse says: It grieves the Prophet to see you fall into trouble, i.e. although you subjected the Prophet to all manner of persecutions and privations, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you or make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble. To believers the verse says: The Prophet is compassionate and merciful, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with kindness and mercy.
The attributes "compassionate and merciful" applied here to the Holy Prophet are also applied to God. As a matter of fact, the attributes of God are of two kinds: (1) تنزیھیة i.e. those that make Him distinct from His creation, e.g. رحمان (One Whose mercy extends to all); these are never applied to anyone except God. (2) تشبیھیة i.e. those in which He resembles other beings, e.g. رحیم (Merciful); for mercy is an attribute which may be shared, in however meagre a degree, by others also.
c
9:61.
c
9:61.
1275
Commentary:
This verse applies to both believers and disbelievers, the opening part of it applying to the latter and the closing part to the former. To disbelievers the verse says: It grieves the Prophet to see you fall into trouble, i.e. although you subjected the Prophet to all manner of persecutions and privations, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you or make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble. To believers the verse says: The Prophet is compassionate and merciful, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with kindness and mercy.
The attributes "compassionate and merciful" applied here to the Holy Prophet are also applied to God. As a matter of fact, the attributes of God are of two kinds: (1) تنزیھیة i.e. those that make Him distinct from His creation, e.g. رحمان (One Whose mercy extends to all); these are never applied to anyone except God. (2) تشبیھیة i.e. those in which He resembles other beings, e.g. رحیم (Merciful); for mercy is an attribute which may be shared, in however meagre a degree, by others also.
c
9:61.
1227
This verse may apply to both believers and disbelievers—preferably to the former—the opening part of it applying to disbelievers and the closing part to believers. To disbelievers it seems to say: "It grieves the Prophet to see you fall into trouble, i.e. although you subject him to all manner of persecution and privation, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you and make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble." To believers it says: "The Prophet is full of love, compassion and mercy for you, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with extreme kindness and mercy."
وَلَوۡلَا فَضۡلُ اللّٰہِ عَلَیۡکُمۡ وَرَحۡمَتُہٗ وَاَنَّ اللّٰہَ رَءُوۡفٌ رَّحِیۡمٌ
وَالَّذِیۡنَ جَآءُوۡ مِنۡۢ بَعۡدِہِمۡ یَقُوۡلُوۡنَ رَبَّنَا اغۡفِرۡ لَنَا وَلِاِخۡوٰنِنَا الَّذِیۡنَ سَبَقُوۡنَا بِالۡاِیۡمٰنِ وَلَا تَجۡعَلۡ فِیۡ قُلُوۡبِنَا غِلًّا لِّلَّذِیۡنَ اٰمَنُوۡا رَبَّنَاۤ اِنَّکَ رَءُوۡفٌ رَّحِیۡمٌ
这句经文可以用于后来到麦地那的教胞, 也可用于穆斯林未来的世世代代。
یہ آیت بھی ان لوگوں کا جو صحابہؓ کو بُرا کہتے ہیں ردّ کرتی ہے‘ کیونکہ یہ آیت بتاتی ہے کہ مومن کی علامت یہ ہے کہ وہ اپنے سے پہلے ایمان لانے والوں کا نام عزت سے لے اور ان کے لئے دعائیں کرے۔ لیکن بعض لوگ حضرت ابوبکرؓ اور حضرت عمرؓ اور دوسرے صحابہؓ کو گالیاں دیتے ہیں بلکہ ان پر لعنتیں ڈالتے ہیں حالانکہ قرآن مجید سکھاتا ہے کہ مومنوں کو اپنے پہلے بھائیوں کے لئے دعائیں کرنی چاہئیں اور خداتعالیٰ سے دعا کرنی چاہیے کہ مومنوں کے دلوں میں پہلے گذرے ہوئے لوگوں کی نسبت کسی قسم کا بغض اور کینہ پیدا نہ ہو۔ اور پھر آگے اسی آیت میں فرماتا ہے کہ اے ہمارے رب! تو بڑا مہربان اور رحم کرنے
The words may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims.
Commentary:
The words "those who came after them," may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims, or particularly to the followers of the Promised Messiah to whom a pointed reference is made in 62:3.
The later generations of Muslims have been commanded here to pray for their brethren in Faith of earlier generations and to pray also that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims. What a beautiful recipe by which Muslims can become cemented into a well-knit community!
1413
这句经文可以用于后来到麦地那的教胞, 也可用于穆斯林未来的世世代代。
1
یہ آیت بھی ان لوگوں کا جو صحابہؓ کو بُرا کہتے ہیں ردّ کرتی ہے‘ کیونکہ یہ آیت بتاتی ہے کہ مومن کی علامت یہ ہے کہ وہ اپنے سے پہلے ایمان لانے والوں کا نام عزت سے لے اور ان کے لئے دعائیں کرے۔ لیکن بعض لوگ حضرت ابوبکرؓ اور حضرت عمرؓ اور دوسرے صحابہؓ کو گالیاں دیتے ہیں بلکہ ان پر لعنتیں ڈالتے ہیں حالانکہ قرآن مجید سکھاتا ہے کہ مومنوں کو اپنے پہلے بھائیوں کے لئے دعائیں کرنی چاہئیں اور خداتعالیٰ سے دعا کرنی چاہیے کہ مومنوں کے دلوں میں پہلے گذرے ہوئے لوگوں کی نسبت کسی قسم کا بغض اور کینہ پیدا نہ ہو۔ اور پھر آگے اسی آیت میں فرماتا ہے کہ اے ہمارے رب! تو بڑا مہربان اور رحم کرنے
4197
Commentary:
The words "those who came after them," may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims, or particularly to the followers of the Promised Messiah to whom a pointed reference is made in 62:3.
The later generations of Muslims have been commanded here to pray for their brethren in Faith of earlier generations and to pray also that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims. What a beautiful recipe by which Muslims can become cemented into a well-knit community!
3024
The words may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims.