نَصِیۡبٌ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "نَصِیۡبٌ".
اُولٰٓئِکَ لَہُمۡ نَصِیۡبٌ مِّمَّا کَسَبُوۡا ۚ وَاللّٰہُ سَرِیۡعُ الۡحِسَابِ
حساب مصدر ہے اس کے معنے حساب لینے کے بھی ہیں اور حساب دینے کے بھی۔ اس جگہ اسی طرف اشارہ ہے کہ نیک لوگوں کو ان کے انعام ساتھ کے ساتھ بھی ملتے رہتے ہیں کیونکہ خداتعالیٰ نہیں چاہتا کہ قیامت تک ان کی جزا روکی جائے۔ جنت میں بھی انہیں انعام ملے گا مگر اس دنیا میں بھی اللہ تعالیٰ انہیں انعام دے گا گویا اٰ تِنَا فِی الدُّنْیَا حَسَنَۃً کی دعا بھی قبول ہوگی اور فِی الْاٰخِرَۃِ حَسَنَۃً کی دعا بھی قبول ہوگی۔
Important Words:
نصیب (share) is derived from نصب. They say نصبه i.e. he set it up. Therefore نصیب means, a set share or portion (Lane).
Commentary:
Such men as seek the good things of this world as well as the good things of the Hereafter (2:202) will have their reward from God according to their deserts. The clause, Allah is swift at reckoning, however, contains a warning to such men, hinting that as some of their efforts are being spent in pursuit of the things of this world, they should be careful lest any stumbling or weakness on their part should bring on them God’s displeasure. The clause also points to the important fact that God has so ordained that in nature every action is immediately followed by its consequences, inasmuch as it leaves an impression on man, and thus all actions are preserved. The Holy Prophet is reported to have said that when a man commits an evil deed, a black spot is formed in his heart and if he repeats the sin, the spot grows bigger and so on (Musnad). This, indeed, is the result which quickly follows the actions of man. In fact it is a reckoning which accompanies all actions of man.
4
حساب مصدر ہے اس کے معنے حساب لینے کے بھی ہیں اور حساب دینے کے بھی۔ اس جگہ اسی طرف اشارہ ہے کہ نیک لوگوں کو ان کے انعام ساتھ کے ساتھ بھی ملتے رہتے ہیں کیونکہ خداتعالیٰ نہیں چاہتا کہ قیامت تک ان کی جزا روکی جائے۔ جنت میں بھی انہیں انعام ملے گا مگر اس دنیا میں بھی اللہ تعالیٰ انہیں انعام دے گا گویا اٰ تِنَا فِی الدُّنْیَا حَسَنَۃً کی دعا بھی قبول ہوگی اور فِی الْاٰخِرَۃِ حَسَنَۃً کی دعا بھی قبول ہوگی۔
209
Important Words:
نصیب (share) is derived from نصب. They say نصبه i.e. he set it up. Therefore نصیب means, a set share or portion (Lane).
Commentary:
Such men as seek the good things of this world as well as the good things of the Hereafter (2:202) will have their reward from God according to their deserts. The clause, Allah is swift at reckoning, however, contains a warning to such men, hinting that as some of their efforts are being spent in pursuit of the things of this world, they should be careful lest any stumbling or weakness on their part should bring on them God’s displeasure. The clause also points to the important fact that God has so ordained that in nature every action is immediately followed by its consequences, inasmuch as it leaves an impression on man, and thus all actions are preserved. The Holy Prophet is reported to have said that when a man commits an evil deed, a black spot is formed in his heart and if he repeats the sin, the spot grows bigger and so on (Musnad). This, indeed, is the result which quickly follows the actions of man. In fact it is a reckoning which accompanies all actions of man.
لِّلرِّجَالِ نَصِیۡبٌ مِّمَّا تَرَکَ الۡوٰلِدَانِ وَالۡاَقۡرَبُوۡنَ وَلِلنِّسَآءِ نَصِیۡبٌ مِّمَّا تَرَکَ الۡوٰلِدَانِ وَالۡاَقۡرَبُوۡنَ مِمَّا قَلَّ مِنۡہُ اَوۡ کَثُرَ ۚ نَصِیۡبًا مَّفۡرُوۡضًا
4:34.
This verse forms the basis of the Islamic Law of Inheritance. It lays down the general principle of the social equality of man and woman. Both are entitled to a suitable share in the property. Detailed rules are given in the verses that follow.
4:34.
Commentary:
This verse, without giving the details, forms the basis of the Islamic law of inheritance. Detailed rules are given in the succeeding verses. The verse lays down the general principle of the social equality of man and woman. Both are entitled to a suitable share in the property.
b
4:34.
312
伊斯兰教遗产继承法是以此节经文为基础的。它确定了男女社会平等的原则。男女双方都有权恰当分享财产。详细条例在以下几节经文中提及。
a
4:34.
490
Commentary:
This verse, without giving the details, forms the basis of the Islamic law of inheritance. Detailed rules are given in the succeeding verses. The verse lays down the general principle of the social equality of man and woman. Both are entitled to a suitable share in the property.
a
4:34.
570
This verse forms the basis of the Islamic Law of Inheritance. It lays down the general principle of the social equality of man and woman. Both are entitled to a suitable share in the property. Detailed rules are given in the verses that follow.
وَلَا تَتَمَنَّوۡا مَا فَضَّلَ اللّٰہُ بِہٖ بَعۡضَکُمۡ عَلٰی بَعۡضٍ ۚ لِّلرِّجَالِ نَصِیۡبٌ مِّمَّا اکۡتَسَبُوۡا ۖ وَلِلنِّسَآءِ نَصِیۡبٌ مِّمَّا اکۡتَسَبۡنَ ۚ وَسۡـَٔلُوا اللّٰہَ مِنۡ فَضۡلِہٖۤ ۗ اِنَّ اللّٰہَ کَانَ بِکُلِّ شَیۡءٍ عَلِیۡمًا
4:35.
4:35.
The verse establishes the equality of men and women so far as their works and rewards are concerned.
4:35.
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
d
4:35.
b
4:35.
510
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
b
4:35.
595
The verse establishes the equality of men and women so far as their works and rewards are concerned.
اَمۡ لَہُمۡ نَصِیۡبٌ مِّنَ الۡمُلۡکِ فَاِذًا لَّا یُؤۡتُوۡنَ النَّاسَ نَقِیۡرًا
Important Words:
نقیرا (the little hollow in the back of a date-stone) is derived from نقر meaning, it (a bird) pecked at or picked up a grain from this place or that with its beak; he (a person) hit the butt with an arrow without making his arrow pass through it wholly or partly; he struck a thing with a pointed instrument; he engraved a writing upon a stone; he struck a lute or a tambourine with his finger; he bored, perforated or made a hole in a thing; he hollowed or excavated a piece of wood, etc. نقیر means, (1) what is bored or perforated; and what is hollowed out or excavated; (2) a piece of wood, or a block of wood, or a stump or the lower part of a palm-tree which is hollowed out; (3) the little hollow in the back of a date-stone (Lane & Aqrab). The word is figuratively used to denote the smallest quantity.
528
Important Words:
نقیرا (the little hollow in the back of a date-stone) is derived from نقر meaning, it (a bird) pecked at or picked up a grain from this place or that with its beak; he (a person) hit the butt with an arrow without making his arrow pass through it wholly or partly; he struck a thing with a pointed instrument; he engraved a writing upon a stone; he struck a lute or a tambourine with his finger; he bored, perforated or made a hole in a thing; he hollowed or excavated a piece of wood, etc. نقیر means, (1) what is bored or perforated; and what is hollowed out or excavated; (2) a piece of wood, or a block of wood, or a stump or the lower part of a palm-tree which is hollowed out; (3) the little hollow in the back of a date-stone (Lane & Aqrab). The word is figuratively used to denote the smallest quantity.
مَّنۡ یَّشۡفَعۡ شَفٰعَۃً حَسَنَۃً یَّکُنۡ لَّہٗ نَصِیۡبٌ مِّنۡہَا ۖ وَمَنۡ یَّشۡفَعۡ شَفٰعَۃً سَیِّئَۃً یَّکُنۡ لَّہٗ کِفۡلٌ مِّنۡہَا ۗ وَکَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ مُّقِیۡتًا
这节经文意指说情的这一行动不能随随便便;因为那个代人说情的人应对自己的行动负责。如果他的说情是公正的, 他应得到适当的报酬; 否则, 他应为此而产生的不良后果负责。而且值得注意的是, 与 “公正说情” 有连系的字是 نَصِيْب (Nasib) (一份或规定的一份), 而与 “邪歹的说情” 有连系的字是 كِفْل (Kifl) (相同的一部分)。这就指明, 邪歹的说情所得的惩罚仅仅是与此相同的东西, 而公正的说情所得的善报却没有这样的限制, 而是像安拉规定的那么多, 即大十倍。
The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
338
这节经文意指说情的这一行动不能随随便便;因为那个代人说情的人应对自己的行动负责。如果他的说情是公正的, 他应得到适当的报酬; 否则, 他应为此而产生的不良后果负责。而且值得注意的是, 与 “公正说情” 有连系的字是 نَصِيْب (Nasib) (一份或规定的一份), 而与 “邪歹的说情” 有连系的字是 كِفْل (Kifl) (相同的一部分)。这就指明, 邪歹的说情所得的惩罚仅仅是与此相同的东西, 而公正的说情所得的善报却没有这样的限制, 而是像安拉规定的那么多, 即大十倍。
554
Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
642
The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
اَلَّذِیۡنَ یَتَرَبَّصُوۡنَ بِکُمۡ فَاِنۡ کَانَ لَکُمۡ فَتۡحٌ مِّنَ اللّٰہِ قَالُوۡۤا اَلَمۡ نَکُنۡ مَّعَکُمۡ وَاِنۡ کَانَ لِلۡکٰفِرِیۡنَ نَصِیۡبٌ قَالُوۡۤا اَلَمۡ نَسۡتَحۡوِذۡ عَلَیۡکُمۡ وَنَمۡنَعۡکُمۡ مِّنَ الۡمُؤۡمِنِیۡنَ ۚ فَاللّٰہُ یَحۡکُمُ بَیۡنَکُمۡ یَوۡمَ الۡقِیٰمَۃِ ۗ وَلَنۡ یَّجۡعَلَ اللّٰہُ لِلۡکٰفِرِیۡنَ عَلَی الۡمُؤۡمِنِیۡنَ سَبِیۡلًا
9:98; 57:15.
یعنی اس سے پہلے ایک موقع پر کیا مسلمان غالب نہیں آگئے تھے۔ جو ہماری ہی فتح تھی۔ مگر ہم نے ان سے سفارشیں کرکے تم کو بچا لیا۔
9:98; 57:15.
9:98; 57:15.
Important Words:
نستحوذ علیکم (get the better of you). نستحوذ is derived from حاذ. They say حاذہ i.e. he guarded or protected it and took care of it. حاذ الابل means, he drove the camels quickly or he gained mastery over the camels and collected them together. استحوذ علیهmeans, he overcame or mastered or gained mastery of him or it; he got the better of him or it (Taj).
نمنعکم (protected you) is derived from منع i.e. (1) he prevented or hindered: (2) he denied or refused (3) he protected or guarded (Lane).
Commentary:
The words, did we not get the better of you, are addressed by the hypocrites to the disbelievers and mean "we had you in our power but we spared you". Similarly, the words, and protect you against the believers, may be interpreted something like this: "We separated ourselves from the Muslims with the result that they became weak and you were thus saved from them." Or the words may mean, "some of the faint-hearted among you wished to make peace with the Muslims, but we prevented them from doing so, and now the result is that you are victorious." In the latter case the clause نمنعکم من المؤمنینwould be translated as "we prevented you from making peace with the believers".
The last sentence of the verse means that the hypocrites will never be able to bring a valid objection against Muslims.
a
9:98; 57:15.
1
یعنی اس سے پہلے ایک موقع پر کیا مسلمان غالب نہیں آگئے تھے۔ جو ہماری ہی فتح تھی۔ مگر ہم نے ان سے سفارشیں کرکے تم کو بچا لیا۔
a
9:98; 57:15.
605
Important Words:
نستحوذ علیکم (get the better of you). نستحوذ is derived from حاذ. They say حاذہ i.e. he guarded or protected it and took care of it. حاذ الابل means, he drove the camels quickly or he gained mastery over the camels and collected them together. استحوذ علیهmeans, he overcame or mastered or gained mastery of him or it; he got the better of him or it (Taj).
نمنعکم (protected you) is derived from منع i.e. (1) he prevented or hindered: (2) he denied or refused (3) he protected or guarded (Lane).
Commentary:
The words, did we not get the better of you, are addressed by the hypocrites to the disbelievers and mean "we had you in our power but we spared you". Similarly, the words, and protect you against the believers, may be interpreted something like this: "We separated ourselves from the Muslims with the result that they became weak and you were thus saved from them." Or the words may mean, "some of the faint-hearted among you wished to make peace with the Muslims, but we prevented them from doing so, and now the result is that you are victorious." In the latter case the clause نمنعکم من المؤمنینwould be translated as "we prevented you from making peace with the believers".
The last sentence of the verse means that the hypocrites will never be able to bring a valid objection against Muslims.
b
9:98; 57:15.