مَسَّنِیَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "مَسَّنِیَ".
قُل لَّاۤ اَمۡلِکُ لِنَفۡسِیۡ نَفۡعًا وَّلَا ضَرًّا اِلَّا مَا شَآءَ اللّٰہُ ۚ وَلَوۡ کُنۡتُ اَعۡلَمُ الۡغَیۡبَ لَاسۡتَکۡثَرۡتُ مِنَ الۡخَیۡرِ وَمَا مَسَّنِیَ السُّوۡٓءُ ۚ اِنۡ اَنَا۠ اِلَّا نَذِیۡرٌ وَّبَشِیۡرٌ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ
10:50; 72:22.
2:120; 5:20; 11:3.
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
h
10:50; 72:22.
i
2:120; 5:20; 11:3.
a
10:50; 72:22.
b
2:120; 5:20; 11:3.
1075
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
b
10:50; 72:22.
c
2:120; 5:20; 11:3.
۞ وَاَیُّوۡبَ اِذۡ نَادٰی رَبَّہٗۤ اَنِّیۡ مَسَّنِیَ الضُّرُّ وَاَنۡتَ اَرۡحَمُ الرّٰحِمِیۡنَ
38:42.
38:42.
Job is mentioned in the Bible as having lived in the land of ‘Uz which appeared to have been situated somewhere in the north of Arabia, between Syria and the Gulf of ‘Aqbah. It is said that Job lived there before the departure of the Israelites from Egypt. According to some Jewish writers he lived about 200 years before Moses. According to some other authorities, however, he was a compatriot of Moses, but was not an Israelite Prophet, having descended from Esau, the elder brother of Israel. Of all the Books of the Old Testament, the Book of Job is unique in this respect that with the exception of the word, Jehovah, which is a Jewish name for God, the whole history of the Mosaic Law and that of the Jews is conspicuous by its absence in it. The Qur’an has confined itself to mentioning a few relevant facts about Job in the present and the next verse. It is stated that he was a holy man of God and that he had to suffer great hardships and privations as a result of which he became separated from his famil
38:42.
Commentary:
Job is mentioned in the Bible as having lived in the land of ‘Uz. According to some authorities Mesopotamia was his native place. It appears, however, that ‘Uz was situated somewhere in the north of Arabia, between Syria and the Gulf of ‘Akaba. It is said that Job lived there before the departure of the Israelites from Egypt. According to some Jewish writers he lived about 200 years before Moses. According to some other authorities, however, he was a compatriot of Moses, but he was not an Israelite Prophet, having descended from Esau, the elder brother of Israel. Of all the books of the Old Testament, the Book of Job is unique in this respect that with the exception of the word Jehovah, which is the Jewish name for God, the whole history of the Mosaic Law and that of the Jews is conspicuous by its absence in it. See also 6:85.
The story of Job is said to bear a close resemblance with Harish Chander, a Hindu saint and a rich man. The language of the Book of Job which is Hebrew with various Armaisms and with a faint Arabic tinge is the language which was spoken by the Jews between the 9th and 4th centuries B.C. and that is the time (6th century B.C.) when some Israelite tribes after the Great Dispersion were banished to Afghanistan and Kashmir by Nebuchadnezzar and other Babylonian kings. There they came in contact with the Hindus, and studied their history, mythology and folklore. Whether or not the author of the Book of Job while writing this book borrowed from Hindu popular literature it is difficult to say. But Muslim commentators of the Quran extensively borrowed from the Book of Job, and drawing upon their own imagination added most fantastic and unbelievable details to Job’s account in their commentaries and ended by making the whole account a veritable fairy tale.
The Quran has confined itself to mentioning a few relevant facts about Job in the present and the next verse. It tells us that Job was a holy man of God, that he had to suffer great hardships and privations as a result of which he became separated from his family and followers who subsequently were made to join him, his followers having increased manifold in the meantime.
Job has also been mentioned in vv. 4:164; 6:85 & 38:42 and everywhere he has been mentioned along with the Prophets David and Solomon. This shows that like these two great Prophets he was a man of influence and affluence and like them he had to pass through trials and tribulations which he bore with exemplary patience and fortitude. The courage and fortitude displayed by Job under very severe affliction and distress has become proverbial. See also Jew. Enc., under "Job" and Enc. of Islam under "Ayyub" and explanatory notes under 6:85 & 38:42.
d
38:42.
b
38:42.
2414
Commentary:
Job is mentioned in the Bible as having lived in the land of ‘Uz. According to some authorities Mesopotamia was his native place. It appears, however, that ‘Uz was situated somewhere in the north of Arabia, between Syria and the Gulf of ‘Akaba. It is said that Job lived there before the departure of the Israelites from Egypt. According to some Jewish writers he lived about 200 years before Moses. According to some other authorities, however, he was a compatriot of Moses, but he was not an Israelite Prophet, having descended from Esau, the elder brother of Israel. Of all the books of the Old Testament, the Book of Job is unique in this respect that with the exception of the word Jehovah, which is the Jewish name for God, the whole history of the Mosaic Law and that of the Jews is conspicuous by its absence in it. See also 6:85.
The story of Job is said to bear a close resemblance with Harish Chander, a Hindu saint and a rich man. The language of the Book of Job which is Hebrew with various Armaisms and with a faint Arabic tinge is the language which was spoken by the Jews between the 9th and 4th centuries B.C. and that is the time (6th century B.C.) when some Israelite tribes after the Great Dispersion were banished to Afghanistan and Kashmir by Nebuchadnezzar and other Babylonian kings. There they came in contact with the Hindus, and studied their history, mythology and folklore. Whether or not the author of the Book of Job while writing this book borrowed from Hindu popular literature it is difficult to say. But Muslim commentators of the Quran extensively borrowed from the Book of Job, and drawing upon their own imagination added most fantastic and unbelievable details to Job’s account in their commentaries and ended by making the whole account a veritable fairy tale.
The Quran has confined itself to mentioning a few relevant facts about Job in the present and the next verse. It tells us that Job was a holy man of God, that he had to suffer great hardships and privations as a result of which he became separated from his family and followers who subsequently were made to join him, his followers having increased manifold in the meantime.
Job has also been mentioned in vv. 4:164; 6:85 & 38:42 and everywhere he has been mentioned along with the Prophets David and Solomon. This shows that like these two great Prophets he was a man of influence and affluence and like them he had to pass through trials and tribulations which he bore with exemplary patience and fortitude. The courage and fortitude displayed by Job under very severe affliction and distress has become proverbial. See also Jew. Enc., under "Job" and Enc. of Islam under "Ayyub" and explanatory notes under 6:85 & 38:42.
a
38:42.
1911
Job is mentioned in the Bible as having lived in the land of ‘Uz which appeared to have been situated somewhere in the north of Arabia, between Syria and the Gulf of ‘Aqbah. It is said that Job lived there before the departure of the Israelites from Egypt. According to some Jewish writers he lived about 200 years before Moses. According to some other authorities, however, he was a compatriot of Moses, but was not an Israelite Prophet, having descended from Esau, the elder brother of Israel. Of all the Books of the Old Testament, the Book of Job is unique in this respect that with the exception of the word, Jehovah, which is a Jewish name for God, the whole history of the Mosaic Law and that of the Jews is conspicuous by its absence in it. The Qur’an has confined itself to mentioning a few relevant facts about Job in the present and the next verse. It is stated that he was a holy man of God and that he had to suffer great hardships and privations as a result of which he became separated from his famil
وَاذۡکُرۡ عَبۡدَنَاۤ اَیُّوۡبَ اِذۡ نَادٰی رَبَّہٗۤ اَنِّیۡ مَسَّنِیَ الشَّیۡطٰنُ بِنُصۡبٍ وَّعَذَابٍ
21:84.
نُصْب (Nusb) 的意思是, 疲劳、辛劳、折磨、痛苦、疾病、不幸 (Lane)。在这节经文和下三节经文中所用的这句话, 如前几节经文中所用的话同样地含有恰切的隐喻意义。看来先知阿优布生活的那个国家的统治者, 正如 شَيْطَان (Shaitan--------残暴的首领) 这一单词所表明的那样, 是一个残忍和暴虐的偶像崇拜者, 他反对阿优布的一神论教义并严厉地迫害他。阿优布不得不离开他的故土, 避难于另一个国家, 结果他和家人与信徒都分开了。如果 شَيْطَان (Shaitan)这一单词像某些权威人士所认为的那样作为 شَيْطَانُ الْفَلَاة (Shaitanul-Falat--------沙漠中的恶魔) 即“干渴”讲, 这节经文的意思就会是, 阿优布在长途劳累的旅途中感到非常口渴和疲劳。按照其他一些权威人士的意见 “恶魔以辛劳与痛苦折磨了我”, 这句话意指阿优布曾经在一个短时期生了皮肤病并导致他筋疲力尽。
21:84.
Nusb means, fatigue, toil; affliction, distress, disease; misfortune (Lane). In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that Prophet Job lived in a country of which the ruler was, as the word Shaitan (leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this emigration he was separated from his family and followers. If the word Shaitan, as some authorities hold, should signify Shaitanul-Falat (satan of the desert), i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from extreme thirst and fatigue. According to some other authorities the reference in the words, 'Satan has afflicted me with toil and torment,' is to a skin disease from which Prophet Job is said to have tempo
21:84.
Important Words:
نصب (toil) is derived from نصب (nasaba). They say نصبه المرض i.e. the disease pained him or tired him. نصب (nasiba) means, he was tired and fatigued. نصب فی الامر means, he exerted himself and laboured regarding the affair. نصب (nusbun) means, fatigue, toil, weariness, affliction, difficulty, distress, trouble, disease, misfortune, etc. (Lane & Aqrab).
Commentary:
In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that the Prophet Job lived in a country of which the ruler was, as the word الشیطان (the leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this migration he was separated from his family and followers.
If the word الشیطان as some authorities hold, should signify شیطان الفلاة (satan of the desert) i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from thirst and fatigue. According to some other authorities the reference in the word "Satan has afflicted me with toil and torment" is to a skin disease from which Prophet Job is said to have temporarily suffered and which left him very much exhausted.
a
21:84.
1112
نُصْب (Nusb) 的意思是, 疲劳、辛劳、折磨、痛苦、疾病、不幸 (Lane)。在这节经文和下三节经文中所用的这句话, 如前几节经文中所用的话同样地含有恰切的隐喻意义。看来先知阿优布生活的那个国家的统治者, 正如 شَيْطَان (Shaitan--------残暴的首领) 这一单词所表明的那样, 是一个残忍和暴虐的偶像崇拜者, 他反对阿优布的一神论教义并严厉地迫害他。阿优布不得不离开他的故土, 避难于另一个国家, 结果他和家人与信徒都分开了。如果 شَيْطَان (Shaitan)这一单词像某些权威人士所认为的那样作为 شَيْطَانُ الْفَلَاة (Shaitanul-Falat--------沙漠中的恶魔) 即“干渴”讲, 这节经文的意思就会是, 阿优布在长途劳累的旅途中感到非常口渴和疲劳。按照其他一些权威人士的意见 “恶魔以辛劳与痛苦折磨了我”, 这句话意指阿优布曾经在一个短时期生了皮肤病并导致他筋疲力尽。
a
21:84.
3410
Important Words:
نصب (toil) is derived from نصب (nasaba). They say نصبه المرض i.e. the disease pained him or tired him. نصب (nasiba) means, he was tired and fatigued. نصب فی الامر means, he exerted himself and laboured regarding the affair. نصب (nusbun) means, fatigue, toil, weariness, affliction, difficulty, distress, trouble, disease, misfortune, etc. (Lane & Aqrab).
Commentary:
In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that the Prophet Job lived in a country of which the ruler was, as the word الشیطان (the leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this migration he was separated from his family and followers.
If the word الشیطان as some authorities hold, should signify شیطان الفلاة (satan of the desert) i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from thirst and fatigue. According to some other authorities the reference in the word "Satan has afflicted me with toil and torment" is to a skin disease from which Prophet Job is said to have temporarily suffered and which left him very much exhausted.
c
21:84.
2535
Nusb means, fatigue, toil; affliction, distress, disease; misfortune (Lane). In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that Prophet Job lived in a country of which the ruler was, as the word Shaitan (leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this emigration he was separated from his family and followers. If the word Shaitan, as some authorities hold, should signify Shaitanul-Falat (satan of the desert), i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from extreme thirst and fatigue. According to some other authorities the reference in the words, 'Satan has afflicted me with toil and torment,' is to a skin disease from which Prophet Job is said to have tempo