صَبْرًا
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "صَبْرًا".
وَلَمَّا بَرَزُوا۟ لِجَالُوتَ وَجُنُودِهِۦ قَالُوا۟ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ
3:148, 201; 7:127.
2:287; 3:148.
Jalut spoken of in this verse does not signify a person but a people, while the word "forces" points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6: 1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6: 3) and formed "the forces" referred to in the verse.
3:148, 201; 7:127.
2:287; 3:148.
Commentary:
The trial by water referred to in the preceding verse and the subsequent exhortation mentioned in the concluding clause of that verse seem to have filled the Israelites with hope and courage. Consequently their prayer in the verse under comment does not betray a defeatist tendency as heretofore shown by them, but a buoyant spirit of hope and good cheer.
b
3:148, 201; 7:127.
c
2:287; 3:148.
a
3:148, 201; 7:127.
b
2:287; 3:148.
257
Commentary:
The trial by water referred to in the preceding verse and the subsequent exhortation mentioned in the concluding clause of that verse seem to have filled the Israelites with hope and courage. Consequently their prayer in the verse under comment does not betray a defeatist tendency as heretofore shown by them, but a buoyant spirit of hope and good cheer.
a
3:148, 201; 7:127.
b
2:287; 3:148.
311
Jalut spoken of in this verse does not signify a person but a people, while the word "forces" points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6: 1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6: 3) and formed "the forces" referred to in the verse.
وَمَا تَنقِمُ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِـَٔايَٰتِ رَبِّنَا لَمَّا جَآءَتْنَا ۚ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
20:74.
20:74.
20:74.
Important Words:
افرغ (pour forth) is derived from فرغ i.e. it was or became empty, vacant, devoid or unoccupied; or he was or became devoid of, or free from business, occupation or employment. فرغ الماء means, the water poured forth. افرغه means, he poured out or poured forth water, etc. So the clause ربناافرغ علیناصبرا would mean, O our Lord, pour forth upon us patience (or steadfastness) just as water from a bucket is poured forth; or send down upon us such patience as may envelop us (Lane).
Commentary:
As shown under Important Words above, the words, pour forth upon us, are intended to express the idea of abundance. The magicians prayed to God that He might grant them patience in abundance that they might become, as it were, covered with, and enveloped by, patience and, might bear the trials without flinching. They were already unusually patient, but still they prayed for more and yet more help from God to keep them firm and steadfast. That indeed is the true spiritual station.
a
20:74.
c
20:74.
1016
Important Words:
افرغ (pour forth) is derived from فرغ i.e. it was or became empty, vacant, devoid or unoccupied; or he was or became devoid of, or free from business, occupation or employment. فرغ الماء means, the water poured forth. افرغه means, he poured out or poured forth water, etc. So the clause ربناافرغ علیناصبرا would mean, O our Lord, pour forth upon us patience (or steadfastness) just as water from a bucket is poured forth; or send down upon us such patience as may envelop us (Lane).
Commentary:
As shown under Important Words above, the words, pour forth upon us, are intended to express the idea of abundance. The magicians prayed to God that He might grant them patience in abundance that they might become, as it were, covered with, and enveloped by, patience and, might bear the trials without flinching. They were already unusually patient, but still they prayed for more and yet more help from God to keep them firm and steadfast. That indeed is the true spiritual station.
d
20:74.
قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا
The patience and steadfastness under severe trials and difficulties of the followers of Moses were not of the same high order and pattern as those of the Holy Prophet’s followers (5:22-25 & Bukhari, Kitabul-Maghazi). The verse also compares the natural dispositions of Moses and the Holy Prophet. Moses impatiently inquired the "Servant of God" about things which he did not understand; but the Holy Prophet waited patiently till Archangel Gabriel explained to him the meanings of the various things he saw in his own Mi‘raj. This difference in the temperaments of these two great Prophets was also reflected in the behaviour of their respective followers. While the Israelites continued to pester Moses with all sorts of unnecessary and foolish questions, the demeanour of the Holy Prophet’s Companions was characterized by great dignity and restraint. They scrupulously avoided putting him questions on religious matters. Both the Holy Prophet and his Companions most faithfully observed the adm
Commentary:
This verse refers to the subject dealt with in 7:144, viz. that Moses and his people could not attain that spiritual eminence which the Holy Prophet and his followers were destined to attain. It states that the patience and steadfastness under severe trials and difficulties of the followers of Moses were not of the same high order and pattern as those of the Holy Prophet’s followers (5:22-25 & Bukhari, Kitabul-Maghazi). The Christians did, indeed, show a better example than the Jews in facing physical hardships but they too gave in before spiritual trials. Jesus himself bitterly complained of the intellectual dullness of his disciples. He was not sure whether they had fully realized his spiritual status (Matt. 17:17).
The verse also compares the natural dispositions of Moses and the Holy Prophet. Moses impatiently inquired of his companion about things which he did not understand but the Holy Prophet waited patiently till God Himself revealed to him all details of the Shari‘ah and their explanation. This difference in the temperaments of these two Prophets was also reflected in the behaviour of their respective followers. While the Israelites continued to pester Moses with all sorts of unnecessary questions, the demeanour of the Holy Prophet’s Companions was characterized by great dignity and restraint. They scrupulously avoided putting him questions on religious matters. Both the Holy Prophet and his Companions most faithfully observed the admonition contained in 20:115.
2107
Commentary:
This verse refers to the subject dealt with in 7:144, viz. that Moses and his people could not attain that spiritual eminence which the Holy Prophet and his followers were destined to attain. It states that the patience and steadfastness under severe trials and difficulties of the followers of Moses were not of the same high order and pattern as those of the Holy Prophet’s followers (5:22-25 & Bukhari, Kitabul-Maghazi). The Christians did, indeed, show a better example than the Jews in facing physical hardships but they too gave in before spiritual trials. Jesus himself bitterly complained of the intellectual dullness of his disciples. He was not sure whether they had fully realized his spiritual status (Matt. 17:17).
The verse also compares the natural dispositions of Moses and the Holy Prophet. Moses impatiently inquired of his companion about things which he did not understand but the Holy Prophet waited patiently till God Himself revealed to him all details of the Shari‘ah and their explanation. This difference in the temperaments of these two Prophets was also reflected in the behaviour of their respective followers. While the Israelites continued to pester Moses with all sorts of unnecessary questions, the demeanour of the Holy Prophet’s Companions was characterized by great dignity and restraint. They scrupulously avoided putting him questions on religious matters. Both the Holy Prophet and his Companions most faithfully observed the admonition contained in 20:115.
1710
The patience and steadfastness under severe trials and difficulties of the followers of Moses were not of the same high order and pattern as those of the Holy Prophet’s followers (5:22-25 & Bukhari, Kitabul-Maghazi). The verse also compares the natural dispositions of Moses and the Holy Prophet. Moses impatiently inquired the "Servant of God" about things which he did not understand; but the Holy Prophet waited patiently till Archangel Gabriel explained to him the meanings of the various things he saw in his own Mi‘raj. This difference in the temperaments of these two great Prophets was also reflected in the behaviour of their respective followers. While the Israelites continued to pester Moses with all sorts of unnecessary and foolish questions, the demeanour of the Holy Prophet’s Companions was characterized by great dignity and restraint. They scrupulously avoided putting him questions on religious matters. Both the Holy Prophet and his Companions most faithfully observed the adm
قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا
The righteous "Servant of God" in Moses’s Vision (the Holy Prophet) is here represented as saying to him that as there existed great difference between the teachings of the two, therefore he (Moses) could not accompany him, i.e. Moses’s people would not accept him (the Holy Prophet).
Commentary:
The righteous man of God in Moses’ vision (the Holy Prophet) is here represented as saying to him that as there existed great difference between the teachings of the two, he (Moses) could not accompany him, i.e. Moses’ people would not accept him (the Holy Prophet) unless they replaced their love of money by love of God.
2112
Commentary:
The righteous man of God in Moses’ vision (the Holy Prophet) is here represented as saying to him that as there existed great difference between the teachings of the two, he (Moses) could not accompany him, i.e. Moses’ people would not accept him (the Holy Prophet) unless they replaced their love of money by love of God.
1712
The righteous "Servant of God" in Moses’s Vision (the Holy Prophet) is here represented as saying to him that as there existed great difference between the teachings of the two, therefore he (Moses) could not accompany him, i.e. Moses’s people would not accept him (the Holy Prophet).
۞ قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا
قَالَ هَٰذَا فِرَاقُ بَيْنِى وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا
3:8; 12:22.
3:8; 12:22.
3:8; 12:22.
Commentary:
When the righteous servant of God (the Holy Prophet) saw that Moses, i.e. his followers, in spite of his earnest appeal for their cooperation in the propagation of the ideals which were common between them, would not give up their attitude of sullen aloofness and hostility, he realized that he would have to sever all connection with them.
a
3:8; 12:22.
a
3:8; 12:22.
2117
Commentary:
When the righteous servant of God (the Holy Prophet) saw that Moses, i.e. his followers, in spite of his earnest appeal for their cooperation in the propagation of the ideals which were common between them, would not give up their attitude of sullen aloofness and hostility, he realized that he would have to sever all connection with them.
a
3:8; 12:22.
وَأَمَّا ٱلْجِدَارُ فَكَانَ لِغُلَٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَٰلِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا
穆撒的精神境界指明了这样一个事实: 由于伊斯兰教的教导是根据律令和原则的与穆撒经典的有些原则有根本不同之处, 因此犹太教徒和穆斯林的真正合作是不可能的。第61-83节经文的详细解释, 见 «大版本的注释本» 1517-1530页。
دیوار سے مراد یہود و نصاریٰ کے بزرگ ہیں۔ یعنی موسٰیؑ اور عیسیٰؑ اور ان کے باپ سے مراد حضرت ابراہیم علیہ السلام اور کَنْز سے مراد وہ علمی خزانہ ہے جسے موسٰیؑ اور عیسیٰ ؑ کی قوموں نے محفوظ کیا ہوا تھا مگر ان کی بے توجہی سے اس کے ضائع ہونے کا خطرہ پیدا ہو گیا تب اسے محمدرسول اللہ صلی اللہ علیہ و سلم نے محفوظ کر دیا یعنی صحیح کلام کو جو بائبل اور انجیل میں تھا محفوظ کر دیا تاکہ جب بھی یہود اور نصاریٰ کو ہوش آئے وہ اس سے فائدہ اٹھا کر محمد رسول اللہ صلی اللہ علیہ و سلم پر ایمان لے آئیں۔
یعنی خداتعالیٰ کی وحی سے کیا ہے۔
The orphan boys are Moses and Jesus, and their righteous father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples which was in danger of being lost through the latter’s irreligiousness. This treasure was safeguarded in the Qur’an in order that when they may awaken to a realization of truth of the Quranic teaching they may accept it.
It was done under Divine command.
The Vision of Moses points to the fact that because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible. For a detailed explanation of v. 61-83, see "The Larger Edition of the Commentary," (pp. 1517-1530).
Commentary:
As already pointed out جدار (the wall) represents the elders of the Jews i.e. Moses, Jesus (18:78) and Abraham of whom the Quran says, "and in the next he will surely be among the righteous" (2:131).
By کنز (treasure) is meant the treasure of divine knowledge which was vouchsafed to Moses and Jesus.
The verse purports to say that God preserved in the Quran the great treasure of spiritual knowledge which was vouchsafed to Moses and Jesus (98:4) and which was in danger of being lost because of the irreligiousness of the Jews and their engrossment in worldly affairs so that, when they awaken to a realization of truth, they may accept it.
The words, as a mercy from thy Lord, mean that the preservation by God of the imperishable part of the teachings of Moses and Jesus in the Quran was an act of mercy on His part because the Jews by their repeated rebellion and transgression had forfeited all title to Divine mercy. But despite their iniquities God had mercy on them and preserved their own treasures of spiritual knowledge in the Quran for their guidance.
The words, I did it not of my own accord, mean that the Holy Prophet had no hand in the preservation of this great treasure of divine knowledge. A reference to this fact has also been made in the words, "Nor does he speak of his own desire" (53:4).
After a perusal of the incidents mentioned in the preceding verses and their explanation it becomes abundantly clear that the Vision of Moses has been mentioned here to point to the following facts:
(a) That it was decreed and was in the fitness of things that the Holy Prophet should appear after Christians who constitute the second part of the Mosaic Dispensation had become corrupt.
(b) That because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible, but salvation without subscribing to Islamic principles was also unthinkable.
(c) That Jews and Christians would refuse to accept the Holy Prophet and would follow their own separate course but they will have to give their allegiance to him in the long run.
(d) That, after a long and fatiguing journey and after having despaired of obtaining real peace and contentment of mind through their own unaided efforts, Jews and Christians would be compelled to take stock of their whole position with the result that they would realize that as their religion had long outlived its usefulness they should have given it up long before.
(e) That after the dawning of this realization upon them, the prophecies concerning them which have been preserved in the Quran will lead Jews and Christians to accept the Holy Prophet.
(f) That after having accepted Islam they will submit themselves to limitations and restrictions which it has imposed upon man to regulate his moral conduct, and that by subduing their unrestrained passions they will become resigned to Divine decree and thus will draw upon themselves God’s grace and will bathe in the sea of His Mercy.
In fact, the Isra’ of Moses constituted a beautiful prelude to the coming Islamic Dispensation which was to supplant the Mosaic Law.
773
穆撒的精神境界指明了这样一个事实: 由于伊斯兰教的教导是根据律令和原则的与穆撒经典的有些原则有根本不同之处, 因此犹太教徒和穆斯林的真正合作是不可能的。第61-83节经文的详细解释, 见 «大版本的注释本» 1517-1530页。
3
دیوار سے مراد یہود و نصاریٰ کے بزرگ ہیں۔ یعنی موسٰیؑ اور عیسیٰؑ اور ان کے باپ سے مراد حضرت ابراہیم علیہ السلام اور کَنْز سے مراد وہ علمی خزانہ ہے جسے موسٰیؑ اور عیسیٰ ؑ کی قوموں نے محفوظ کیا ہوا تھا مگر ان کی بے توجہی سے اس کے ضائع ہونے کا خطرہ پیدا ہو گیا تب اسے محمدرسول اللہ صلی اللہ علیہ و سلم نے محفوظ کر دیا یعنی صحیح کلام کو جو بائبل اور انجیل میں تھا محفوظ کر دیا تاکہ جب بھی یہود اور نصاریٰ کو ہوش آئے وہ اس سے فائدہ اٹھا کر محمد رسول اللہ صلی اللہ علیہ و سلم پر ایمان لے آئیں۔
4
یعنی خداتعالیٰ کی وحی سے کیا ہے۔
2121
Commentary:
As already pointed out جدار (the wall) represents the elders of the Jews i.e. Moses, Jesus (18:78) and Abraham of whom the Quran says, "and in the next he will surely be among the righteous" (2:131).
By کنز (treasure) is meant the treasure of divine knowledge which was vouchsafed to Moses and Jesus.
The verse purports to say that God preserved in the Quran the great treasure of spiritual knowledge which was vouchsafed to Moses and Jesus (98:4) and which was in danger of being lost because of the irreligiousness of the Jews and their engrossment in worldly affairs so that, when they awaken to a realization of truth, they may accept it.
The words, as a mercy from thy Lord, mean that the preservation by God of the imperishable part of the teachings of Moses and Jesus in the Quran was an act of mercy on His part because the Jews by their repeated rebellion and transgression had forfeited all title to Divine mercy. But despite their iniquities God had mercy on them and preserved their own treasures of spiritual knowledge in the Quran for their guidance.
The words, I did it not of my own accord, mean that the Holy Prophet had no hand in the preservation of this great treasure of divine knowledge. A reference to this fact has also been made in the words, "Nor does he speak of his own desire" (53:4).
After a perusal of the incidents mentioned in the preceding verses and their explanation it becomes abundantly clear that the Vision of Moses has been mentioned here to point to the following facts:
(a) That it was decreed and was in the fitness of things that the Holy Prophet should appear after Christians who constitute the second part of the Mosaic Dispensation had become corrupt.
(b) That because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible, but salvation without subscribing to Islamic principles was also unthinkable.
(c) That Jews and Christians would refuse to accept the Holy Prophet and would follow their own separate course but they will have to give their allegiance to him in the long run.
(d) That, after a long and fatiguing journey and after having despaired of obtaining real peace and contentment of mind through their own unaided efforts, Jews and Christians would be compelled to take stock of their whole position with the result that they would realize that as their religion had long outlived its usefulness they should have given it up long before.
(e) That after the dawning of this realization upon them, the prophecies concerning them which have been preserved in the Quran will lead Jews and Christians to accept the Holy Prophet.
(f) That after having accepted Islam they will submit themselves to limitations and restrictions which it has imposed upon man to regulate his moral conduct, and that by subduing their unrestrained passions they will become resigned to Divine decree and thus will draw upon themselves God’s grace and will bathe in the sea of His Mercy.
In fact, the Isra’ of Moses constituted a beautiful prelude to the coming Islamic Dispensation which was to supplant the Mosaic Law.
1717
The orphan boys are Moses and Jesus, and their righteous father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples which was in danger of being lost through the latter’s irreligiousness. This treasure was safeguarded in the Qur’an in order that when they may awaken to a realization of truth of the Quranic teaching they may accept it.
1717A
It was done under Divine command.
1718
The Vision of Moses points to the fact that because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible. For a detailed explanation of v. 61-83, see "The Larger Edition of the Commentary," (pp. 1517-1530).
فَٱصْبِرْ صَبْرًا جَمِيلًا
15:86.
15:86.
15:86.
Commentary:
Divine prophecies sometimes take thousands of years for their fulfilment. The Holy Prophetsa is enjoined to bear with patience the mockery and jibes of disbelievers because the hour of their punishment is delayed in order that they may have time to take heed, repent or make amends.
d
15:86.
a
15:86.
4370
Commentary:
Divine prophecies sometimes take thousands of years for their fulfilment. The Holy Prophetsa is enjoined to bear with patience the mockery and jibes of disbelievers because the hour of their punishment is delayed in order that they may have time to take heed, repent or make amends.
d
15:86.