فَسَبِّحۡ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "فَسَبِّحۡ".
فَسَبِّحۡ بِحَمۡدِ رَبِّکَ وَکُنۡ مِّنَ السّٰجِدِیۡنَ
20:131; 50:40; 110:4.
20:131; 50:40; 110:4.
20:131; 50:40; 110:4.
Commentary:
The verse means to say that inasmuch as the main purpose of the Holy Prophet’s advent, viz. the establishment of the Unity of God, was now going to be fulfilled, he should in joyous thanksgiving extol the praise of God and bow down to Him in devoted prostration. The verse also hints that the Holy Prophet should now busy himself all the more in the moral and spiritual training of the Faithful and thus provide practical means of establishing the glory of God. How in these few brief words God has so beautifully taken the burden from the mind of His Prophet!
d
20:131; 50:40; 110:4.
b
20:131; 50:40; 110:4.
1800
Commentary:
The verse means to say that inasmuch as the main purpose of the Holy Prophet’s advent, viz. the establishment of the Unity of God, was now going to be fulfilled, he should in joyous thanksgiving extol the praise of God and bow down to Him in devoted prostration. The verse also hints that the Holy Prophet should now busy himself all the more in the moral and spiritual training of the Faithful and thus provide practical means of establishing the glory of God. How in these few brief words God has so beautifully taken the burden from the mind of His Prophet!
a
20:131; 50:40; 110:4.
فَاصۡبِرۡ عَلٰی مَا یَقُوۡلُوۡنَ وَسَبِّحۡ بِحَمۡدِ رَبِّکَ قَبۡلَ طُلُوۡعِ الشَّمۡسِ وَقَبۡلَ غُرُوۡبِہَا ۖ وَمِنۡ اٰنَآئِ الَّیۡلِ فَسَبِّحۡ وَاَطۡرَافَ النَّہَارِ لَعَلَّکَ تَرۡضٰی
17:79, 80; 30:18, 19; 50:40, 41.
17:79, 80; 30:18, 19; 50:40, 41.
The glorification of God at the hours mentioned in the verse may signify the hours of the five daily Prayers; the words, before the rising of the sun, signifying the Morning (Fajr) Prayer; and the words, before its setting, the Late-afternoon (‘Asr) Prayer; and the expression, and glorify Him in the hours of the night, signifying the Evening Prayer (Maghrib) and Night Prayer (‘Isha’), while the words, parts of the day, signifying the Afternoon (Zuhr) Prayer.
17:79-80; 30:18-19; 50:40-41.
Important Words:
آناء (hours) is the plural of إنی (inyun) and إنی (inan) and أنی (anyun). All these are derived from أنی (ana) which means, its time came; it was or became or drew near; it attained to its full state. إنی (inyun) means, an hour or a short portion of time, or an indefinite time; a time of the night; any hour of the night. مضی إنو من اللیل means, a time of the night passed (Lane & Aqrab).
اطراف is the plural of طرف and means, sides of the day; parts of the day (Aqrab).
Commentary:
Some commentators of the Quran are of the view that by the glorification of God at the hours mentioned in the verse are meant the hours of the five daily Prayers; the words "before the rising of the sun" signifying the morning Prayer; and the words "before its setting" the late afternoon (‘Asr) Prayer; and the expression "and glorify Him in the hours of the night" signifying the evening (Maghrib) and night Prayer (‘Isha), while the words "at the sides of the day" signifying afternoon (Zuhr) Prayer. But whatever the words of the verse may mean it is quite clear that in order to obtain success in life and satisfaction of the mind it is very essential to remember God and glorify Him. God’s constant remembrance is specifically suited to illumine the soul and to bring about peace of mind.
b
17:79, 80; 30:18, 19; 50:40, 41.
a
17:79-80; 30:18-19; 50:40-41.
2337
Important Words:
آناء (hours) is the plural of إنی (inyun) and إنی (inan) and أنی (anyun). All these are derived from أنی (ana) which means, its time came; it was or became or drew near; it attained to its full state. إنی (inyun) means, an hour or a short portion of time, or an indefinite time; a time of the night; any hour of the night. مضی إنو من اللیل means, a time of the night passed (Lane & Aqrab).
اطراف is the plural of طرف and means, sides of the day; parts of the day (Aqrab).
Commentary:
Some commentators of the Quran are of the view that by the glorification of God at the hours mentioned in the verse are meant the hours of the five daily Prayers; the words "before the rising of the sun" signifying the morning Prayer; and the words "before its setting" the late afternoon (‘Asr) Prayer; and the expression "and glorify Him in the hours of the night" signifying the evening (Maghrib) and night Prayer (‘Isha), while the words "at the sides of the day" signifying afternoon (Zuhr) Prayer. But whatever the words of the verse may mean it is quite clear that in order to obtain success in life and satisfaction of the mind it is very essential to remember God and glorify Him. God’s constant remembrance is specifically suited to illumine the soul and to bring about peace of mind.
b
17:79, 80; 30:18, 19; 50:40, 41.
1867
The glorification of God at the hours mentioned in the verse may signify the hours of the five daily Prayers; the words, before the rising of the sun, signifying the Morning (Fajr) Prayer; and the words, before its setting, the Late-afternoon (‘Asr) Prayer; and the expression, and glorify Him in the hours of the night, signifying the Evening Prayer (Maghrib) and Night Prayer (‘Isha’), while the words, parts of the day, signifying the Afternoon (Zuhr) Prayer.
فَسَبِّحۡ بِاسۡمِ رَبِّکَ الۡعَظِیۡمِ
69:53; 87:2.
69:53; 87:2.
69:53; 87:2.
b
69:53; 87:2.
b
69:53; 87:2.
b
69:53; 87:2.
فَسَبِّحۡ بِاسۡمِ رَبِّکَ الۡعَظِیۡمِ
56:75.
یعنی اپنے رب کی صِفَاتِ حَقّہ کے ساتھ تسبیح کر۔
56:75.
See 56:75.
Commentary:
The verse constitutes a suitable ending to the Surah. The main topic of the Surah was the provision which God has made in the form of food, water and fire for the sustenance of physical life. The description of these manifold and multifarious divine blessings ended with an exhortation to man to glorify the name of his Lord Who has created all these things for his use (v. 75). But life on earth is not the aim and object of man’s creation. It is only a prelude to, and a preparation for, a much higher and nobler life without end. For the achievement of the object of that life, God raised His Messengers and sent down Revelation, so that man should make preparation for the day of his death. In afterlife man shall have to render an account of his deeds. So, for this great favour he should glorify the name of his Lord, the Great. With this exhortation and reminder the Surah comes to a close.
c
56:75.
2
یعنی اپنے رب کی صِفَاتِ حَقّہ کے ساتھ تسبیح کر۔
b
See 56:75.
4145
Commentary:
The verse constitutes a suitable ending to the Surah. The main topic of the Surah was the provision which God has made in the form of food, water and fire for the sustenance of physical life. The description of these manifold and multifarious divine blessings ended with an exhortation to man to glorify the name of his Lord Who has created all these things for his use (v. 75). But life on earth is not the aim and object of man’s creation. It is only a prelude to, and a preparation for, a much higher and nobler life without end. For the achievement of the object of that life, God raised His Messengers and sent down Revelation, so that man should make preparation for the day of his death. In afterlife man shall have to render an account of his deeds. So, for this great favour he should glorify the name of his Lord, the Great. With this exhortation and reminder the Surah comes to a close.
b
56:75.
فَسَبِّحۡ بِاسۡمِ رَبِّکَ الۡعَظِیۡمِ
56:75; 87:2.
56:75; 87:2.
a
56:75; 87:2.
a
56:75; 87:2.
4366
Commentary:
That the Quran is God’s revealed Word is a certain truth which no honest man can deny. So, glory be to the Lord Who revealed it.
a
56:75; 87:2.
فَسَبِّحۡ بِحَمۡدِ رَبِّکَ وَاسۡتَغۡفِرۡہُ ۚ اِنَّہٗ کَانَ تَوَّابًۢا
15:99; 20:131; 50:40.
穆圣在这里得到生命, 既然安拉的许诺实现了, 人们开始大批进入伊斯兰教的羊栏, 他就应该感谢他的养主实现他的许诺并赞颂他的善美之德。
穆圣在这里受告知, 既然胜利已降临于他, 伊斯兰教已在当地占优势, 他以前的敌人成了他虔诚的信徒, 他就应当祈求安拉宽恕他们过去对他所做的严重过失。这似乎就是安拉命穆圣祈求安拉宽恕的含意和意义。也就是说, 穆圣得到主命: 祈求安拉保佑, 以防由于新皈依者缺乏足够的训练和教育, 而导致穆斯林社会中出现弱点和错失。这是很有意义的, 因为 «古兰经» 中无论在哪里提到胜利或其他什么巨大的成就降临于穆圣的时候, 他总是受告知应请求安拉的宽恕并寻求安拉的护佑。这清楚地说明了在这一节经文中, 他也得到主命来祈求安拉的宽恕和寻求安拉的护佑, 那不是为了他自己, 而是为了别人, 就是说, 他得到主命祈求的是, 每当他的信徒有背离伊斯兰教教旨或戒律的危险时, 安拉可以使他们免除这种危机。总之, 此处不是穆圣自己的任何行动而祈求宽宥。根据《古兰经》记载, 他是享受完全免除多种道德的失足和偏离正道之乐的。另见注释1168。
تَوَّاب کے معنے علاوہ تَوْبَہ قبول کرنے کے جو رسول کریم صلی اللہ علیہ وسلم پر چسپاں نہیں ہو سکتے باربار رحمت کرنے کے بھی ہیں اور وہی معنے ہم نے کیے ہیں (دیکھئے تاج العروس)
15:99; 20:131; 50:40.
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise and should sing His praises.
The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted followers, he should pray to God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or, the meaning is that the Holy Prophet is enjoined to ask God’s protection against the weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education of the new converts. It is very significant that wherever in the Qur’an mention is made of victory or some other great success coming to the Holy Prophet, he is told to ask God’s forgiveness and to seek His protection. This clearly shows that in the present verse also he is enjoined to ask God’s forgiveness and seek His protection not for himself but for others, i.e. he is enjoined to pray that whenever there was a
15:99; 20:131; 50:40.
Commentary:
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise about victory, sing His praises and seek His protection and forgiveness.
The expression استغفرہ has a very wide significance. The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted servants, he should ask God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or the Holy Prophet might have been enjoined to ask God’s protection against weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education for the new converts. It is significant that whenever mention is made in the Quran of a destined victory or some great success falling to the Holy Prophet, he is generally told to ask God’s forgiveness and to seek His protection. This clearly shows that he is enjoined here to ask for God’s forgiveness and to seek His protection not for himself but for others; he is asked to pray that whenever there was any danger of his followers deviating from Islamic principles or precepts, God may save them from such a crisis. Thus there is no question here of the Prophet’s asking forgiveness for any of his own actions. According to the Quran, he enjoyed complete immunity from every moral lapse or deviation from the right course (53:3). For a detailed treatment, however, of the word استغفار see 40:56 & 48:3.
The expression, "He is Oft-Returning with compassion," holds a message of hope for the Holy Prophet. He is told that whenever there was any danger of his followers deviating from the path of Islam and falling victims to moral decay on a large scale, God will return to them with compassion and will raise from among them a Reformer who will lead them to the right path.
b
15:99; 20:131; 50:40.
1810
穆圣在这里得到生命, 既然安拉的许诺实现了, 人们开始大批进入伊斯兰教的羊栏, 他就应该感谢他的养主实现他的许诺并赞颂他的善美之德。
1811
穆圣在这里受告知, 既然胜利已降临于他, 伊斯兰教已在当地占优势, 他以前的敌人成了他虔诚的信徒, 他就应当祈求安拉宽恕他们过去对他所做的严重过失。这似乎就是安拉命穆圣祈求安拉宽恕的含意和意义。也就是说, 穆圣得到主命: 祈求安拉保佑, 以防由于新皈依者缺乏足够的训练和教育, 而导致穆斯林社会中出现弱点和错失。这是很有意义的, 因为 «古兰经» 中无论在哪里提到胜利或其他什么巨大的成就降临于穆圣的时候, 他总是受告知应请求安拉的宽恕并寻求安拉的护佑。这清楚地说明了在这一节经文中, 他也得到主命来祈求安拉的宽恕和寻求安拉的护佑, 那不是为了他自己, 而是为了别人, 就是说, 他得到主命祈求的是, 每当他的信徒有背离伊斯兰教教旨或戒律的危险时, 安拉可以使他们免除这种危机。总之, 此处不是穆圣自己的任何行动而祈求宽宥。根据《古兰经》记载, 他是享受完全免除多种道德的失足和偏离正道之乐的。另见注释1168。
2
تَوَّاب کے معنے علاوہ تَوْبَہ قبول کرنے کے جو رسول کریم صلی اللہ علیہ وسلم پر چسپاں نہیں ہو سکتے باربار رحمت کرنے کے بھی ہیں اور وہی معنے ہم نے کیے ہیں (دیکھئے تاج العروس)
b
15:99; 20:131; 50:40.
4862
Commentary:
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise about victory, sing His praises and seek His protection and forgiveness.
The expression استغفرہ has a very wide significance. The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted servants, he should ask God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or the Holy Prophet might have been enjoined to ask God’s protection against weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education for the new converts. It is significant that whenever mention is made in the Quran of a destined victory or some great success falling to the Holy Prophet, he is generally told to ask God’s forgiveness and to seek His protection. This clearly shows that he is enjoined here to ask for God’s forgiveness and to seek His protection not for himself but for others; he is asked to pray that whenever there was any danger of his followers deviating from Islamic principles or precepts, God may save them from such a crisis. Thus there is no question here of the Prophet’s asking forgiveness for any of his own actions. According to the Quran, he enjoyed complete immunity from every moral lapse or deviation from the right course (53:3). For a detailed treatment, however, of the word استغفار see 40:56 & 48:3.
The expression, "He is Oft-Returning with compassion," holds a message of hope for the Holy Prophet. He is told that whenever there was any danger of his followers deviating from the path of Islam and falling victims to moral decay on a large scale, God will return to them with compassion and will raise from among them a Reformer who will lead them to the right path.
b
15:99; 20:131; 50:40.
3456
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise and should sing His praises.
3457
The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted followers, he should pray to God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or, the meaning is that the Holy Prophet is enjoined to ask God’s protection against the weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education of the new converts. It is very significant that wherever in the Qur’an mention is made of victory or some other great success coming to the Holy Prophet, he is told to ask God’s forgiveness and to seek His protection. This clearly shows that in the present verse also he is enjoined to ask God’s forgiveness and seek His protection not for himself but for others, i.e. he is enjoined to pray that whenever there was a