رَّبَّکَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "رَّبَّکَ".
قَالَ رَبِّ اجۡعَل لِّیۡۤ اٰیَۃً ۖ قَالَ اٰیَتُکَ اَلَّا تُکَلِّمَ النَّاسَ ثَلٰثَۃَ اَیَّامٍ اِلَّا رَمۡزًا ۗ وَاذۡکُر رَّبَّکَ کَثِیۡرًا وَّسَبِّحۡ بِالۡعَشِیِّ وَالۡاِبۡکٰرِ
19:12.
19:11.
Zachariah was to abstain from speaking for three days, and, then, was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege, as a punishment for his not believing the words of God (Luke, 1: 20-22).
The commandment about keeping silent was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in attracting Divine mercy and grace. Refraining from speech has also been found helpful, in some cases, in making one regain one’s lost vitality and physical strength. This practice seems to have been in vogue among the Jews of those times.
19:11.
19:12.
Commentary:
It appears from the Bible that tokens or signs for the fulfilment of certain prophecies used to be fixed in former times. Sometimes certain phenomena of nature were fixed as such tokens. For instance, Gen. 9:17 fixes the rainbow as a token for the fulfilment of God’s promise that there shall be no more flood to destroy the earth. God also appointed the observance of circumcision as a token for the bestowal of the blessings which He promised to Abraham and his seed (Gen. 17:11). Again, the observance of the Sabbath was fixed as a sign for the divine covenant made with the Israelites (Exod. 31:13-17). Similarly, at Zachariah’s request God appointed a token for the fulfilment of His promise. Zachariah was to abstain from speaking for three days, and then was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege as a punishment for his not believing the words of God (Luke 1:20-22).
As to the question why the token of keeping silent and refraining from the use of the tongue was fixed for Zachariah, it may be briefly noted that, firstly, it was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in drawing Divine mercy and grace. Secondly, refraining from speech has also been found helpful, in some cases, in making one regain lost vitality and health. The practice seems to have been in vogue among the Jews of those times (19:27) and is even now resorted to by certain people among Hindus and others. Islam does not recognize such practices as tend to suspend the useful activities of man, but it certainly discourages talkativeness (Tirmidhi, ch. on Birri Was-Silah)
b
19:11.
c
19:12.
a
19:11.
b
19:12.
332
Commentary:
It appears from the Bible that tokens or signs for the fulfilment of certain prophecies used to be fixed in former times. Sometimes certain phenomena of nature were fixed as such tokens. For instance, Gen. 9:17 fixes the rainbow as a token for the fulfilment of God’s promise that there shall be no more flood to destroy the earth. God also appointed the observance of circumcision as a token for the bestowal of the blessings which He promised to Abraham and his seed (Gen. 17:11). Again, the observance of the Sabbath was fixed as a sign for the divine covenant made with the Israelites (Exod. 31:13-17). Similarly, at Zachariah’s request God appointed a token for the fulfilment of His promise. Zachariah was to abstain from speaking for three days, and then was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege as a punishment for his not believing the words of God (Luke 1:20-22).
As to the question why the token of keeping silent and refraining from the use of the tongue was fixed for Zachariah, it may be briefly noted that, firstly, it was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in drawing Divine mercy and grace. Secondly, refraining from speech has also been found helpful, in some cases, in making one regain lost vitality and health. The practice seems to have been in vogue among the Jews of those times (19:27) and is even now resorted to by certain people among Hindus and others. Islam does not recognize such practices as tend to suspend the useful activities of man, but it certainly discourages talkativeness (Tirmidhi, ch. on Birri Was-Silah)
a
19:12.
e
19:11.
409
Zachariah was to abstain from speaking for three days, and, then, was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege, as a punishment for his not believing the words of God (Luke, 1: 20-22).
410
The commandment about keeping silent was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in attracting Divine mercy and grace. Refraining from speech has also been found helpful, in some cases, in making one regain one’s lost vitality and physical strength. This practice seems to have been in vogue among the Jews of those times.
وَاذۡکُر رَّبَّکَ فِیۡ نَفۡسِکَ تَضَرُّعًا وَّخِیۡفَۃً وَّدُوۡنَ الۡجَہۡرِ مِنَ الۡقَوۡلِ بِالۡغُدُوِّ وَالۡاٰصَالِ وَلَا تَکُنۡ مِّنَ الۡغٰفِلِیۡنَ
6:64; 7:56.
6:64; 7:56.
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
6:64; 7:56.
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
e
6:64; 7:56.
a
6:64; 7:56.
1090
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
b
6:64; 7:56.
1091
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
اِلَّاۤ اَنۡ یَّشَآءَ اللّٰہُ ۚ وَاذۡکُر رَّبَّکَ اِذَا نَسِیۡتَ وَقُلۡ عَسٰۤی اَنۡ یَّہۡدِیَنِ رَبِّیۡ لِاَقۡرَبَ مِنۡ ہٰذَا رَشَدًا
18:40; 74:57; 76:31; 81:30.
18:40; 74:57; 76:31; 81:30.
18:40; 74:57; 76:31; 81:30.
Commentary:
The verse purports to say to Muslims that in their hour of despondency and helplessness before the irresistible might of Christian nations, they should not for a moment entertain the idea that they can ever successfully fight them with material means. On the contrary, they should have firm faith in God’s promises that He would never let Islam down and would Himself create circumstances that would bring about the complete downfall and destruction of these nations.
a
18:40; 74:57; 76:31; 81:30.
a
18:40; 74:57; 76:31; 81:30.
2065
Commentary:
The verse purports to say to Muslims that in their hour of despondency and helplessness before the irresistible might of Christian nations, they should not for a moment entertain the idea that they can ever successfully fight them with material means. On the contrary, they should have firm faith in God’s promises that He would never let Islam down and would Himself create circumstances that would bring about the complete downfall and destruction of these nations.
a
18:40; 74:57; 76:31; 81:30.