صُدُوۡرِہِمۡ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "صُدُوۡرِہِمۡ".
وَنَزَعۡنَا مَا فِیۡ صُدُوۡرِہِمۡ مِّنۡ غِلٍّ تَجۡرِیۡ مِنۡ تَحۡتِہِمُ الۡاَنۡہٰرُ ۖ وَقَالُوا الۡحَمۡدُ لِلّٰہِ الَّذِیۡ ہَدٰٮنَا لِہٰذَا وَمَا کُنَّا لِنَہۡتَدِیَ لَوۡلَاۤ اَنۡ ہَدٰٮنَا اللّٰہُ ۖ لَقَدۡ جَآءَتۡ رُسُلُ رَبِّنَا بِالۡحَقِّ ۖ وَنُوۡدُوۡۤا اَنۡ تِلۡکُمُ الۡجَنَّۃُ اُوۡرِثۡتُمُوۡہَا بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
یعنی دنیا کی نہر تو بڑے زمیندار یا حکومت کی ہوتی ہے۔ اگلے جہان میں ہر جنتی کا اس کو پانی دینے والی نہر پر قبضہ ہوگا۔
15:48.
See 2:26.
10:11; 39:75.
In fact, heavenly life begins in this very world (55:47) and he is said to be enjoying it whose heart is free from enmity, jealousy, rancour and mental disquiet.
15:48.
See 2:26.
10:11; 39:75.
Important Words:
غل (rancour) is from the verb غل which means, it entered (into a thing) or it caused to enter. Thus it is both transitive and intransitive. غل also means, it entered and became mixed up or confused with a thing. غل فلان کذا means, such a one took that thing secretly and concealed it. غل بصرہ means, his eye-sight deviated from the right course. غل الرجل means, the man acted unfaithfully and dishonestly. غل means, rancour or latent rancour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrab).
Commentary:
The freedom of the heart from feelings of rancour and malice is indeed one of the great blessings of Heaven promised to the believers; and as true heavenly life should begin in this very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them.
The question implied in the words, we could not have found guidance, if Allah had not guided us, is answered in the words that follow which may be expanded thus: "If Allah had not sent His Messengers, we could not have been rightly guided; for it was not possible for us to devise a Law for ourselves and without a Law we could not perform good works. Law is, therefore, not a curse but a blessing, for it enables us to reach Heaven."
The word تلکم (this) in the clause, This is the Heaven, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmates of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2:26 & 55:47.
c
15:48.
d
2:26.
e
10:11; 39:75.
493
事实上, 天园的生活就在这一个世界上开始。(55:47) 心中没有仇恨、妒忌、积怨和烦恼的人, 可以说是在享有这种乐趣的了。
2
یعنی دنیا کی نہر تو بڑے زمیندار یا حکومت کی ہوتی ہے۔ اگلے جہان میں ہر جنتی کا اس کو پانی دینے والی نہر پر قبضہ ہوگا۔
a
15:48.
b
See 2:26.
c
10:11; 39:75.
943
Important Words:
غل (rancour) is from the verb غل which means, it entered (into a thing) or it caused to enter. Thus it is both transitive and intransitive. غل also means, it entered and became mixed up or confused with a thing. غل فلان کذا means, such a one took that thing secretly and concealed it. غل بصرہ means, his eye-sight deviated from the right course. غل الرجل means, the man acted unfaithfully and dishonestly. غل means, rancour or latent rancour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrab).
Commentary:
The freedom of the heart from feelings of rancour and malice is indeed one of the great blessings of Heaven promised to the believers; and as true heavenly life should begin in this very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them.
The question implied in the words, we could not have found guidance, if Allah had not guided us, is answered in the words that follow which may be expanded thus: "If Allah had not sent His Messengers, we could not have been rightly guided; for it was not possible for us to devise a Law for ourselves and without a Law we could not perform good works. Law is, therefore, not a curse but a blessing, for it enables us to reach Heaven."
The word تلکم (this) in the clause, This is the Heaven, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmates of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2:26 & 55:47.
c
15:48.
d
See 2:26.
e
10:11; 39:75.
976
In fact, heavenly life begins in this very world (55:47) and he is said to be enjoying it whose heart is free from enmity, jealousy, rancour and mental disquiet.
وَنَزَعۡنَا مَا فِیۡ صُدُوۡرِہِمۡ مِّنۡ غِلٍّ اِخۡوٰنًا عَلٰی سُرُرٍ مُّتَقٰبِلِیۡنَ
7:44.
7:44.
Only those persons can be said to be enjoying a truly heavenly life whose hearts are free from all feelings of rancour and spite against their brethren.
7:44.
Commentary:
Elsewhere the Quran says that there are two Heavens for the righteous (55:47), one in the present life and the other in the next world. Regarding the latter, the verse under comment says that all vestige of rancour and malice will disappear from the hearts of its dwellers. Hence, in the present life also, only those can be said to be enjoying a truly heavenly life whose hearts are free from all feelings of rancour and spite against their brethren. The words, seated on thrones facing one another, are also intended to point to the state of loving equality existing among the Faithful.
The word سرر (thrones) has been repeatedly used in the Quran with regard to the dwellers of Paradise (37:45; 52:21; 56:16; 88:14). This is to hint that every dweller of Heaven will enjoy perfect freedom and independence, like a monarch on his throne. He will obey only God, obedience to Whom brings glory and power to man and bestows real freedom on him and he will not be subject to the orders of any other. In 16:32, we are told that the dwellers of Heaven will have what they shall wish for (see also 25:17, 39:35, & 42:23) which means that every inmate of Heaven will be supreme in his own respective sphere. This is the same as is hinted at in the words, seated on thrones.
b
7:44.
a
7:44.
1751
Commentary:
Elsewhere the Quran says that there are two Heavens for the righteous (55:47), one in the present life and the other in the next world. Regarding the latter, the verse under comment says that all vestige of rancour and malice will disappear from the hearts of its dwellers. Hence, in the present life also, only those can be said to be enjoying a truly heavenly life whose hearts are free from all feelings of rancour and spite against their brethren. The words, seated on thrones facing one another, are also intended to point to the state of loving equality existing among the Faithful.
The word سرر (thrones) has been repeatedly used in the Quran with regard to the dwellers of Paradise (37:45; 52:21; 56:16; 88:14). This is to hint that every dweller of Heaven will enjoy perfect freedom and independence, like a monarch on his throne. He will obey only God, obedience to Whom brings glory and power to man and bestows real freedom on him and he will not be subject to the orders of any other. In 16:32, we are told that the dwellers of Heaven will have what they shall wish for (see also 25:17, 39:35, & 42:23) which means that every inmate of Heaven will be supreme in his own respective sphere. This is the same as is hinted at in the words, seated on thrones.
c
7:44.
1503
Only those persons can be said to be enjoying a truly heavenly life whose hearts are free from all feelings of rancour and spite against their brethren.
اِنَّ الَّذِیۡنَ یُجٰدِلُوۡنَ فِیۡۤ اٰیٰتِ اللّٰہِ بِغَیۡرِ سُلۡطٰنٍ اَتٰٮہُمۡ ۙ اِنۡ فِیۡ صُدُوۡرِہِمۡ اِلَّا کِبۡرٌ مَّا ہُمۡ بِبٰلِغِیۡہِ ۚ فَاسۡتَعِذۡ بِاللّٰہِ ۖ اِنَّہٗ ہُوَ السَّمِیۡعُ الۡبَصِیۡرُ
40:36.
40:36.
Kibr signifies pride; desire or ambition to become great; great designs (Lane).
13:17; 35:20; 39:10.
Commentary:
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.
a
40:36.
a
13:17; 35:20; 39:10.
3534A
Commentary:
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.
a
40:36.
2613
Kibr signifies pride; desire or ambition to become great; great designs (Lane).
وَالَّذِیۡنَ تَبَوَّءُو الدَّارَ وَالۡاِیۡمٰنَ مِنۡ قَبۡلِہِمۡ یُحِبُّوۡنَ مَنۡ ہَاجَرَ اِلَیۡہِمۡ وَلَا یَجِدُوۡنَ فِیۡ صُدُوۡرِہِمۡ حَاجَۃً مِّمَّاۤ اُوۡتُوۡا وَیُؤۡثِرُوۡنَ عَلٰۤی اَنۡفُسِہِمۡ وَلَوۡ کَانَ بِہِمۡ خَصَاصَۃٌ ۚ وَمَنۡ یُّوۡقَ شُحَّ نَفۡسِہٖ فَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
64:17.
这一句是帮助者(اَنْصَار, Ansar) 的好客、亲善和自我牺牲精神的明证。麦加来的教胞手无分文, 一贫如洗, 但他们张开双臂接待教胞, 让他们平分他们的财产。穆圣在麦加的教胞和麦地那的帮助者之间建立起来的情同手足的关系在人际关系的整个历史中无与伦比。这节经文很有说服力地证明这一点。
64:17.
The words constitute a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Ansar (Helpers). The Refugees (Muhajirin) from Mecca came to them, deprived and denuded of all their possessions, and they received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees from Mecca and the Helpers of Medina and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships.
64:17.
Important Words:
حاجة (desire) is derived from حاج which means, he was or became poor; he desired, sought or sought after. حاج و احتاج الیهmeans, he needed it. حاجة means, want, need, necessity; a thing wanted; an object of want; desire (Lane & Aqrab).
خصاصة (poverty) is inf. noun from خص which means, he was or became poor, in a state of poverty. خصاصة means, poverty, need; straightness or difficulty; an evil state or condition; thirst; hunger (Lane & Aqrab).
Commentary:
Whereas the preceding verse constituted an eloquent commentary on the sincerity and devotion of the Refugees (مھاجرین)to their faith, in that they left their hearths and homes for the sake of God and his Messenger, the verse under comment embodies a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Helpers (انصار). The Refugees from Mecca came to the Helpers, deprived and denuded of all their possessions, and the latter received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. The verse may have special reference to the Helpers having foregone their share in the spoils that accrued to Muslims from the Jewish tribe of Banu Nadir.
a
64:17.
1412
这一句是帮助者(اَنْصَار, Ansar) 的好客、亲善和自我牺牲精神的明证。麦加来的教胞手无分文, 一贫如洗, 但他们张开双臂接待教胞, 让他们平分他们的财产。穆圣在麦加的教胞和麦地那的帮助者之间建立起来的情同手足的关系在人际关系的整个历史中无与伦比。这节经文很有说服力地证明这一点。
a
64:17.
4196
Important Words:
حاجة (desire) is derived from حاج which means, he was or became poor; he desired, sought or sought after. حاج و احتاج الیهmeans, he needed it. حاجة means, want, need, necessity; a thing wanted; an object of want; desire (Lane & Aqrab).
خصاصة (poverty) is inf. noun from خص which means, he was or became poor, in a state of poverty. خصاصة means, poverty, need; straightness or difficulty; an evil state or condition; thirst; hunger (Lane & Aqrab).
Commentary:
Whereas the preceding verse constituted an eloquent commentary on the sincerity and devotion of the Refugees (مھاجرین)to their faith, in that they left their hearths and homes for the sake of God and his Messenger, the verse under comment embodies a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Helpers (انصار). The Refugees from Mecca came to the Helpers, deprived and denuded of all their possessions, and the latter received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. The verse may have special reference to the Helpers having foregone their share in the spoils that accrued to Muslims from the Jewish tribe of Banu Nadir.
a
64:17.
3023
The words constitute a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Ansar (Helpers). The Refugees (Muhajirin) from Mecca came to them, deprived and denuded of all their possessions, and they received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees from Mecca and the Helpers of Medina and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships.
لَاَنۡتُمۡ اَشَدُّ رَہۡبَۃً فِیۡ صُدُوۡرِہِمۡ مِّنَ اللّٰہِ ۚ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَفۡقَہُوۡنَ
4:78.
4:78
4:78.
b
4:78.
b
4:78.
b
4:78