رَبُّہُمۡ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "رَبُّہُمۡ".
فَاسۡتَجَابَ لَہُمۡ رَبُّہُمۡ اَنِّیۡ لَاۤ اُضِیۡعُ عَمَلَ عٰمِلٍ مِّنۡکُمۡ مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی ۖ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۖ فَالَّذِیۡنَ ہَاجَرُوۡا وَاُخۡرِجُوۡا مِنۡ دِیٰرِہِمۡ وَاُوۡذُوۡا فِیۡ سَبِیۡلِیۡ وَقٰتَلُوۡا وَقُتِلُوۡا لَاُکَفِّرَنَّ عَنۡہُمۡ سَیِّاٰتِہِمۡ وَلَاُدۡخِلَنَّہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ثَوَابًا مِّنۡ عِنۡدِ اللّٰہِ ۗ وَاللّٰہُ عِنۡدَہٗ حُسۡنُ الثَّوَابِ
4:125; 16:98; 20:113.
16:42; 22:59, 60.
See 2:26.
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
4:125; 16:98; 20:113; 16:42.
22:59, 60.
See 2:26.
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
2:26.
a
4:125; 16:98; 20:113; 16:42.
b
22:59, 60.
c
See 2:26.
477
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
See 2:26.
549
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
یُبَشِّرُہُمۡ رَبُّہُمۡ بِرَحۡمَۃٍ مِّنۡہُ وَرِضۡوٰنٍ وَّجَنّٰتٍ لَّہُمۡ فِیۡہَا نَعِیۡمٌ مُّقِیۡمٌ
3:16; 5:13; 9:72; 10:10; 57:21.
3:16; 5:13; 9:72; 10:10; 57:21.
3:16; 5:13; 9:72; 10:10; 57:21.
a
3:16; 5:13; 9:72; 10:10; 57:21.
a
3:16; 5:13; 9:72; 10:10; 57:21.
b
3:16; 5:13; 9:72; 10:10; 57:21.
اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ یَہۡدِیۡہِمۡ رَبُّہُمۡ بِاِیۡمٰنِہِمۡ ۖ تَجۡرِیۡ مِنۡ تَحۡتِہِمُ الۡاَنۡہٰرُ فِیۡ جَنّٰتِ النَّعِیۡمِ
2:278; 4:176; 13:30; 14:24; 22:15, 24.
2:278; 4:176; 13:30; 14:24; 22:15, 24.
The word, taht (beneath), is used here figuratively denoting subordination. In this sense of the word the expression, beneath them, would signify that the inmates of Heaven will be the masters and owners of its streams and not merely their users as tenants or occupiers.
2:278; 4:176; 13:30; 14:24; 22:15, 24.
Commentary:
The words, their Lord shall guide them, show that true guidance is achieved only through true faith. Mere actions are of no value, unless they are accompanied by the purification of the heart. The man who has a mind to steal but who finds no opportunity to do so cannot be called honest. Similarly, if a person’s heart is inspired by fear of anyone other than Allah, even though he does not outwardly worship them, he cannot be called a true worshipper of God. But it would be wrong to infer from this that Islam attaches no importance to the doing of good actions and holds "faith" to be sufficient. What Islam emphasizes is that good works should be accompanied by faith, which is another name for the purification of the heart. It is impossible for a man with a pure heart to fail to do good works. The heart of man is beyond all external control. His actions can be controlled, but not his heart; God has, therefore, made guidance dependent on something which is entirely in one’s own power and totally beyond the control of others. So, by adding the words, because of their faith, the Quran alludes to the fact that a man’s actions will be rewarded according to the degree of his faith. The deeds of two persons may be equal and analogous to all outward appearance, but their rewards may be entirely different according to the measure of the faith, sincerity and love which inspire their actions. This is indeed a point worth remembering.
The word تحت (beneath) is also used figuratively, denoting subordination. Taken in this sense, the expression, beneath them, would signify that the inmates of Heaven will be masters and owners of its rivers and not merely their users as tenants or occupiers. It may also be incidentally noted here that the word تحت (beneath) is also used as a noun meaning a person of low status and poor origin. The Holy Prophet is reported to have said,
لا تقوم الساعة حتی تظھر التحوت و تھلك الوعول
i.e. "the Hour of Resurrection will not come until those belonging to the poor and labouring class shall prevail and the rich classes shall perish," which means that the truth of the Promised Messiah whose time has been stated as marking the approach of the "Hour of Resurrection," shall not prevail unless workers and labourers have ascendency over the rich and wealthy (Taj under the word تحت). This prophecy has been wonderfully fulfilled by the rise of the labour class in most countries, particularly in Soviet Russia.
a
2:278; 4:176; 13:30; 14:24; 22:15, 24.
a
2:278; 4:176; 13:30; 14:24; 22:15, 24.
1285
Commentary:
The words, their Lord shall guide them, show that true guidance is achieved only through true faith. Mere actions are of no value, unless they are accompanied by the purification of the heart. The man who has a mind to steal but who finds no opportunity to do so cannot be called honest. Similarly, if a person’s heart is inspired by fear of anyone other than Allah, even though he does not outwardly worship them, he cannot be called a true worshipper of God. But it would be wrong to infer from this that Islam attaches no importance to the doing of good actions and holds "faith" to be sufficient. What Islam emphasizes is that good works should be accompanied by faith, which is another name for the purification of the heart. It is impossible for a man with a pure heart to fail to do good works. The heart of man is beyond all external control. His actions can be controlled, but not his heart; God has, therefore, made guidance dependent on something which is entirely in one’s own power and totally beyond the control of others. So, by adding the words, because of their faith, the Quran alludes to the fact that a man’s actions will be rewarded according to the degree of his faith. The deeds of two persons may be equal and analogous to all outward appearance, but their rewards may be entirely different according to the measure of the faith, sincerity and love which inspire their actions. This is indeed a point worth remembering.
The word تحت (beneath) is also used figuratively, denoting subordination. Taken in this sense, the expression, beneath them, would signify that the inmates of Heaven will be masters and owners of its rivers and not merely their users as tenants or occupiers. It may also be incidentally noted here that the word تحت (beneath) is also used as a noun meaning a person of low status and poor origin. The Holy Prophet is reported to have said,
لا تقوم الساعة حتی تظھر التحوت و تھلك الوعول
i.e. "the Hour of Resurrection will not come until those belonging to the poor and labouring class shall prevail and the rich classes shall perish," which means that the truth of the Promised Messiah whose time has been stated as marking the approach of the "Hour of Resurrection," shall not prevail unless workers and labourers have ascendency over the rich and wealthy (Taj under the word تحت). This prophecy has been wonderfully fulfilled by the rise of the labour class in most countries, particularly in Soviet Russia.
b
2:278; 4:176; 13:30; 14:24; 22:15, 24.
1240
The word, taht (beneath), is used here figuratively denoting subordination. In this sense of the word the expression, beneath them, would signify that the inmates of Heaven will be the masters and owners of its streams and not merely their users as tenants or occupiers.
وَقَالَ الَّذِیۡنَ کَفَرُوۡا لِرُسُلِہِمۡ لَنُخۡرِجَنَّکُمۡ مِّنۡ اَرۡضِنَاۤ اَوۡ لَتَعُوۡدُنَّ فِیۡ مِلَّتِنَا ۖ فَاَوۡحٰۤی اِلَیۡہِمۡ رَبُّہُمۡ لَنُہۡلِکَنَّ الظّٰلِمِیۡنَ
7:89.
7:89.
7:89.
Commentary:
This verse contains a subtle reference to a deep-rooted desire of the opponents of God’s Messengers in all times. They ardently wish the Prophets to incline towards them a little and abstain from a wholesale denunciation of their beliefs that there may thus come about something like a compromise between the two parties. This desire of disbelievers has also been expressed in 68:10. But the Prophets always flatly refuse to agree to any such compromise and adhere unflinchingly to their principles, without deviating an hair’s breadth from them. It is after disbelievers see that the Prophets accept no compromise that they launch a campaign of bitter persecution against them and thus either seek to force them back into their faith or compel them to leave their country, which includes extirpation by any other means. This is how disbelievers have treated God’s Prophets throughout the ages—the same offer of compromise on their part, the same disdainful rejection of this offer by the Prophets and the same campaign of bitter persecution launched against the latter by their opponents.
In the words, We will surely destroy the wrongdoers, God has, as it were, turned the tables upon disbelievers. They had threatened the Prophets with expulsion from "our land" if they did not recant their faith. To this threat God replies by saying that, as the land is His and not theirs, so if it comes to dispossessing the wrongdoers, it will be they that will be destroyed. The verse thus implies a prophecy of the ultimate destruction of the enemies of the Holy Prophet and of his triumphant return to Mecca.
a
7:89.
a
7:89.
1668
Commentary:
This verse contains a subtle reference to a deep-rooted desire of the opponents of God’s Messengers in all times. They ardently wish the Prophets to incline towards them a little and abstain from a wholesale denunciation of their beliefs that there may thus come about something like a compromise between the two parties. This desire of disbelievers has also been expressed in 68:10. But the Prophets always flatly refuse to agree to any such compromise and adhere unflinchingly to their principles, without deviating an hair’s breadth from them. It is after disbelievers see that the Prophets accept no compromise that they launch a campaign of bitter persecution against them and thus either seek to force them back into their faith or compel them to leave their country, which includes extirpation by any other means. This is how disbelievers have treated God’s Prophets throughout the ages—the same offer of compromise on their part, the same disdainful rejection of this offer by the Prophets and the same campaign of bitter persecution launched against the latter by their opponents.
In the words, We will surely destroy the wrongdoers, God has, as it were, turned the tables upon disbelievers. They had threatened the Prophets with expulsion from "our land" if they did not recant their faith. To this threat God replies by saying that, as the land is His and not theirs, so if it comes to dispossessing the wrongdoers, it will be they that will be destroyed. The verse thus implies a prophecy of the ultimate destruction of the enemies of the Holy Prophet and of his triumphant return to Mecca.
c
7:89.
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فَیُدۡخِلُہُمۡ رَبُّہُمۡ فِیۡ رَحۡمَتِہٖ ۚ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡمُبِیۡنُ
83:23.
83:23.
83:23.
d
83:23.
c
83:23.
b
83:23.
اٰخِذِیۡنَ مَاۤ اٰتٰٮہُمۡ رَبُّہُمۡ ۚ اِنَّہُمۡ کَانُوۡا قَبۡلَ ذٰلِکَ مُحۡسِنِیۡنَ
مُتَّقِی (Muttaqi) 是一个对安拉和人类诚实而充分尽责的人; مُحْسِن (Muhsin) 是这样一种人, 他为人家做的好事要超过别人为他做的好事, 处世行事, 仿佛确眼见着安拉, 或者退一步说, 他意识到安拉在注视他。所以 مُحْسِن (Muhsin) 是个比 مُتَّقِی (Muttaqi) 具有更高精神境界和能力更大的人。
A Muttaqi is one who discharges his obligations faithfully and fully to God and man, and a Muhsin is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God, or, in a lesser degree, he is conscious of God watching over him. Thus a Muhsin is a person of higher spiritual stature and calibre than a Muttaqi.
Commentary:
Two different words have been used in the preceding and the present verse for the righteous believers—متقین (God-fearing) and (those who do good). A متقی is one who discharges his obligations faithfully and fully to God and man, and a محسن is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God or, in a lesser degree, he is conscious of God watching over him. Thus a محسن is a person of higher spiritual stature than a متقی.
1303
مُتَّقِی (Muttaqi) 是一个对安拉和人类诚实而充分尽责的人; مُحْسِن (Muhsin) 是这样一种人, 他为人家做的好事要超过别人为他做的好事, 处世行事, 仿佛确眼见着安拉, 或者退一步说, 他意识到安拉在注视他。所以 مُحْسِن (Muhsin) 是个比 مُتَّقِی (Muttaqi) 具有更高精神境界和能力更大的人。
3903
Commentary:
Two different words have been used in the preceding and the present verse for the righteous believers—متقین (God-fearing) and (those who do good). A متقی is one who discharges his obligations faithfully and fully to God and man, and a محسن is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God or, in a lesser degree, he is conscious of God watching over him. Thus a محسن is a person of higher spiritual stature than a متقی.
2829
A Muttaqi is one who discharges his obligations faithfully and fully to God and man, and a Muhsin is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God, or, in a lesser degree, he is conscious of God watching over him. Thus a Muhsin is a person of higher spiritual stature and calibre than a Muttaqi.
فٰکِہِیۡنَ بِمَاۤ اٰتٰٮہُمۡ رَبُّہُمۡ وَوَقٰٮہُمۡ رَبُّہُمۡ عَذَابَ الۡجَحِیۡمِ
وَاَنَّا لَا نَدۡرِیۡۤ اَشَرٌّ اُرِیۡدَ بِمَنۡ فِی الۡاَرۡضِ اَمۡ اَرَادَ بِہِمۡ رَبُّہُمۡ رَشَدًا
Commentary:
Whereas before the appearance of a Divine Reformer, soothsayers and diviners ply their evil trade of prying into the unknown with impunity, with the appearance of such a one they practically confess their lack of knowledge of the unseen by giving up their evil practices. It is not given to these people to foretell what great changes in the world are decreed to take place. On the other hand, only God’s great Messengers can foretell the future.
4404
Commentary:
Whereas before the appearance of a Divine Reformer, soothsayers and diviners ply their evil trade of prying into the unknown with impunity, with the appearance of such a one they practically confess their lack of knowledge of the unseen by giving up their evil practices. It is not given to these people to foretell what great changes in the world are decreed to take place. On the other hand, only God’s great Messengers can foretell the future.
عٰلِیَہُمۡ ثِیَابُ سُنۡدُسٍ خُضۡرٌ وَّاِسۡتَبۡرَقٌ ۖ وَّحُلُّوۡۤا اَسَاوِرَ مِنۡ فِضَّۃٍ وَّسَقٰٮہُمۡ رَبُّہُمۡ شَرَابًا طَہُوۡرًا
18:32; 44:54.
18:32; 22:24; 35:34.
在精神旅途的 كَافُوْر (Kafur, 樟脑) 阶段, 为安拉的陶醉的旅人被描写为力求享用安拉之爱的美酒 (第6节), 在 زَنْجَبِيْل (生姜) 阶段, 他由别人招待给生命的饮料 (第18节), 最后即 سَلْسَبِيْل (Salsabil) 阶段, 安拉亲自给他享用长生不老的药。这是很有意义的三种饮料的等级。樟脑具有降温的效果, 生姜有升温的效果, سَلْسَبِيْل (Salsabil) 的意思就是自然地要追求的注定的道路。第一种饮料有樟脑调和。樟脑有助于冷却欲念和感情。第二种饮料由姜调节, 刺激追求正道, سَلْسَبِيْل (Salsabil) 标示着信者自然地遵循正道的第三阶段。
تافتہ ایک قسم کے ریشمی کپڑے کو کہتے ہیں۔
18:32; 44:54.
18:32; 22:24; 35:34.
While at the Kafur stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the Zanjabil stage he is served by others with the life-giving beverage (v. 18), at the last or Salsabil stage God Himself gives him to drink the elixir of everlasting life. This is a significant graduation in the three kinds of drink. Camphor has a cooling and ginger a warming effect, and Salsabil means to pursue naturally the appointed course. The first drink is tempered with camphor. It helps to cool desires and passions. The second drink, tempered with ginger, stimulates the pursuit of righteousness and Salsabil marks the stage in which the believer will naturally follow the righteous course.
18:32; 44:54.
18:32; 22:24; 35:34.
Commentary:
At the کافور stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the زنجبیل stage, he is served by others with the life-giving beverage (v. 18), but at the last or سلسبیلstage God Himself gives him to drink the elixir of everlasting life.
a
18:32; 44:54.
b
18:32; 22:24; 35:34.
1553
在精神旅途的 كَافُوْر (Kafur, 樟脑) 阶段, 为安拉的陶醉的旅人被描写为力求享用安拉之爱的美酒 (第6节), 在 زَنْجَبِيْل (生姜) 阶段, 他由别人招待给生命的饮料 (第18节), 最后即 سَلْسَبِيْل (Salsabil) 阶段, 安拉亲自给他享用长生不老的药。这是很有意义的三种饮料的等级。樟脑具有降温的效果, 生姜有升温的效果, سَلْسَبِيْل (Salsabil) 的意思就是自然地要追求的注定的道路。第一种饮料有樟脑调和。樟脑有助于冷却欲念和感情。第二种饮料由姜调节, 刺激追求正道, سَلْسَبِيْل (Salsabil) 标示着信者自然地遵循正道的第三阶段。
2
تافتہ ایک قسم کے ریشمی کپڑے کو کہتے ہیں۔
b
18:32; 44:54.
c
18:32; 22:24; 35:34.
4492
Commentary:
At the کافور stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the زنجبیل stage, he is served by others with the life-giving beverage (v. 18), but at the last or سلسبیلstage God Himself gives him to drink the elixir of everlasting life.
b
18:32; 44:54.
c
18:32; 22:24; 35:34.
3199
While at the Kafur stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the Zanjabil stage he is served by others with the life-giving beverage (v. 18), at the last or Salsabil stage God Himself gives him to drink the elixir of everlasting life. This is a significant graduation in the three kinds of drink. Camphor has a cooling and ginger a warming effect, and Salsabil means to pursue naturally the appointed course. The first drink is tempered with camphor. It helps to cool desires and passions. The second drink, tempered with ginger, stimulates the pursuit of righteousness and Salsabil marks the stage in which the believer will naturally follow the righteous course.
فَکَذَّبُوۡہُ فَعَقَرُوۡہَا فَدَمۡدَمَ عَلَیۡہِمۡ رَبُّہُمۡ بِذَنۡۢبِہِمۡ فَسَوّٰٮہَا
Important Words:
دمدم علیھم (destroyed them completely). They say دمدم فلان علی فلان i.e. such a one spoke to such a one in anger. دمدم علیه means, he destroyed or crushed him completely or punished him thoroughly. دمدم علیھم ربھم means, their Lord crushed them, punished them and destroyed them completely; or made the earth to quake with them or was angry with them (Lane & Aqrab).
4748
Important Words:
دمدم علیھم (destroyed them completely). They say دمدم فلان علی فلان i.e. such a one spoke to such a one in anger. دمدم علیه means, he destroyed or crushed him completely or punished him thoroughly. دمدم علیھم ربھم means, their Lord crushed them, punished them and destroyed them completely; or made the earth to quake with them or was angry with them (Lane & Aqrab).