تُبْدُوا۟
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "تُبْدُوا۟".
إِن تُبْدُوا۟ ٱلصَّدَقَٰتِ فَنِعِمَّا هِىَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا ٱلْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ ۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمْ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
نِعِمَّا ھِیَ اصل میں نِعْمَ مَا ھِیَ ہے۔ یعنی یہ بہت اچھی بات ہے۔ یہ مخصوص بالمدح کہلاتا ہے اور اس کا حل نِعْمَ الشَّیْئُ شَیْئًا ہے (املاء ابوالبقاء) جیسے اردو میں کہتے ہیں کہ بس کام تو یہ ہے۔
مِنْ سَیِّاٰ تِکُمْ کے معنے یہ بھی ہیں کہ بدیوں سے بعض کو اس کے سبب سے چھپا دے گا‘ مٹا دے گا۔ اور مِنْ زائد بغرضِ تاکید بھی ہو سکتا ہے اس صورت میں یہ معنے ہوں گے کہ تمہاری بدیاں بالکل مٹا دے گا۔ اخفش نے اس جگہ یہی معنے کیے ہیں (املاء ابوالبقاء)
4:32, 8:30; 29:8; 64:10; 66:9.
9:60, 103, 104.
Islam has most wisely recommended both forms of giving alms, open and secret. By giving alms openly a man sets a good example to others which they may imitate. Secret almsgiving in some cases is better, because then one refrains from exposing the poverty of his less fortunate brethren, and there is also little occasion for feeling proud in giving secretly.
The particle min either may have been used for the sake of emphasis, or in the sense of "many" or "some."
9:60, 103, 104.
4:32; 8:30; 29:8; 64:10; 66:9.
Important Words:
یکفر (will remove) is derived from کفر (kaffara) which again is derived from کفر (kafara) for which see 2:7. They say کفر عنه سیئته i.e. (1) He (God) covered or removed, or did away with his sin; (2) He expiated his sin; (3) He effaced or obliterated his sin (Lane).
Commentary:
Islam has most wisely recommended both forms of giving alms, i.e. open and secret. By giving alms openly, a man sets a good example to others and many begin to imitate him. Secret alms-giving is in many cases better, because in this way one refrains from exposing the poverty of his brethren and there is also little occasion for pride in secret giving. It should be noted that the word خیر (better) occurring in the verse is qualified by the words "for You", while the word نعما (well and good) is not so qualified, which points to the fact that whereas secret giving to the poor is better for the giver, open giving may often be conducive to more good for the Community in general.
Again, the particle من (many) in the clause, "many of your sins" may, according to Arabic idiom, either be redundant and used merely for the sake of emphasis, or used in the sense of "many" or "some"; or it denotes ابتداءالغایة i.e. the commencement of the limit. Following these different senses and also keeping in view the different meanings of the word یکفر (will remove), the clause ویکفر عنکم من سیآتکم may be rendered in four different ways: (1) He (God) will certainly remove from you your sins. (2) He will remove from you many or some of your sins. (3) He will expiate many or some of your sins for you. (4) He will certainly obliterate, or efface from you, your sins.
In the first and the fourth rendering, the particle من has been treated as redundant, used for the sake of emphasis only, and therefore it has been omitted in the translation and the word "certainly" has been added. But if we take the word من in the sense of "many" or "some", the meaning of the sentence will be as given in the second and the third rendering.
In the case of the second rendering, the idea is that if we practise charity, those of our sins which are committed against the rights of God will be pardoned, but not those which are committed against the rights of men for which other acts of virtue have been recommended. In the case of the third rendering, the idea is that on the basis of charity practised in accordance with the injunctions of the Quran, God will so arrange that sins committed by the giver of charity, against the rights of men, will be pardoned by the very men who are sinned against.
But as it is possible that even after a man has been pardoned, his sins may continue to rankle in his own mind, so God has promised to show a further favour to those who practise charity according to the teachings of Islam. This promise is implied in the word یکفر (efface and obliterate) which is intended to hint that God will make them forget their sins and thus obliterate and efface from their minds all traces of the sins committed by them. This idea has been expressed in the last rendering. Thus a single small sentence has been so worded as to cover all the possible forms of forgiveness, from its lowest phase to its highest manifestation.
a
4:32, 8:30; 29:8; 64:10; 66:9.
d
9:60, 103, 104.
1
نِعِمَّا ھِیَ اصل میں نِعْمَ مَا ھِیَ ہے۔ یعنی یہ بہت اچھی بات ہے۔ یہ مخصوص بالمدح کہلاتا ہے اور اس کا حل نِعْمَ الشَّیْئُ شَیْئًا ہے (املاء ابوالبقاء) جیسے اردو میں کہتے ہیں کہ بس کام تو یہ ہے۔
2
مِنْ سَیِّاٰ تِکُمْ کے معنے یہ بھی ہیں کہ بدیوں سے بعض کو اس کے سبب سے چھپا دے گا‘ مٹا دے گا۔ اور مِنْ زائد بغرضِ تاکید بھی ہو سکتا ہے اس صورت میں یہ معنے ہوں گے کہ تمہاری بدیاں بالکل مٹا دے گا۔ اخفش نے اس جگہ یہی معنے کیے ہیں (املاء ابوالبقاء)
b
9:60, 103, 104.
c
4:32; 8:30; 29:8; 64:10; 66:9.
278
Important Words:
یکفر (will remove) is derived from کفر (kaffara) which again is derived from کفر (kafara) for which see 2:7. They say کفر عنه سیئته i.e. (1) He (God) covered or removed, or did away with his sin; (2) He expiated his sin; (3) He effaced or obliterated his sin (Lane).
Commentary:
Islam has most wisely recommended both forms of giving alms, i.e. open and secret. By giving alms openly, a man sets a good example to others and many begin to imitate him. Secret alms-giving is in many cases better, because in this way one refrains from exposing the poverty of his brethren and there is also little occasion for pride in secret giving. It should be noted that the word خیر (better) occurring in the verse is qualified by the words "for You", while the word نعما (well and good) is not so qualified, which points to the fact that whereas secret giving to the poor is better for the giver, open giving may often be conducive to more good for the Community in general.
Again, the particle من (many) in the clause, "many of your sins" may, according to Arabic idiom, either be redundant and used merely for the sake of emphasis, or used in the sense of "many" or "some"; or it denotes ابتداءالغایة i.e. the commencement of the limit. Following these different senses and also keeping in view the different meanings of the word یکفر (will remove), the clause ویکفر عنکم من سیآتکم may be rendered in four different ways: (1) He (God) will certainly remove from you your sins. (2) He will remove from you many or some of your sins. (3) He will expiate many or some of your sins for you. (4) He will certainly obliterate, or efface from you, your sins.
In the first and the fourth rendering, the particle من has been treated as redundant, used for the sake of emphasis only, and therefore it has been omitted in the translation and the word "certainly" has been added. But if we take the word من in the sense of "many" or "some", the meaning of the sentence will be as given in the second and the third rendering.
In the case of the second rendering, the idea is that if we practise charity, those of our sins which are committed against the rights of God will be pardoned, but not those which are committed against the rights of men for which other acts of virtue have been recommended. In the case of the third rendering, the idea is that on the basis of charity practised in accordance with the injunctions of the Quran, God will so arrange that sins committed by the giver of charity, against the rights of men, will be pardoned by the very men who are sinned against.
But as it is possible that even after a man has been pardoned, his sins may continue to rankle in his own mind, so God has promised to show a further favour to those who practise charity according to the teachings of Islam. This promise is implied in the word یکفر (efface and obliterate) which is intended to hint that God will make them forget their sins and thus obliterate and efface from their minds all traces of the sins committed by them. This idea has been expressed in the last rendering. Thus a single small sentence has been so worded as to cover all the possible forms of forgiveness, from its lowest phase to its highest manifestation.
a
4:32, 8:30; 29:8; 64:10; 66:9.
c
9:60, 103, 104.
342
Islam has most wisely recommended both forms of giving alms, open and secret. By giving alms openly a man sets a good example to others which they may imitate. Secret almsgiving in some cases is better, because then one refrains from exposing the poverty of his less fortunate brethren, and there is also little occasion for feeling proud in giving secretly.
343
The particle min either may have been used for the sake of emphasis, or in the sense of "many" or "some."
لِّلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِن تُبْدُوا۟ مَا فِىٓ أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ ٱللَّهُ ۖ فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
21:48.
5:19, 41; 48:15.
بِهٖ (Bihi) 这个字的意思是: (a) 依靠或在…基础上; (b) 因为或由於; 这句的意思是, “ 安拉都将照它或由於它而向你们结算的,” 也就是说, 人类的思想或行动, 不论如何隐藏也不会不结算, 而且按安拉的意愿来惩罚或宽赦。
“安拉的意愿” 这一用语, 更确切地意指自然法则的存在 (7:157)。但对安拉而言, 他的意愿代表他的法则, 因此, «古兰经» 一直以这一用语来指出: (1) 安拉是宇宙的最高权威; (2) 他的意愿就是他的法则; 以及 (3) 他的意愿以公正而仁慈的形式出现, 因为他是所有完美无缺的常德的持有主 (17:111)。
تُخْفُوْہُ : میں نے تُخْفُوْہُ کا ترجمہ ’’چھپائے رکھو‘‘ کیا ہے تا ارادۂ فعل جو الفاظ قرآن سے مستنبط ہوتا ہے‘ واضح ہو جائے۔
21:48.
5:19, 41; 48:15.
The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will.
The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111).
21:48.
5:19, 41; 48:15.
Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).
a
21:48.
b
5:19, 41; 48:15.
214
بِهٖ (Bihi) 这个字的意思是: (a) 依靠或在…基础上; (b) 因为或由於; 这句的意思是, “ 安拉都将照它或由於它而向你们结算的,” 也就是说, 人类的思想或行动, 不论如何隐藏也不会不结算, 而且按安拉的意愿来惩罚或宽赦。
215
“安拉的意愿” 这一用语, 更确切地意指自然法则的存在 (7:157)。但对安拉而言, 他的意愿代表他的法则, 因此, «古兰经» 一直以这一用语来指出: (1) 安拉是宇宙的最高权威; (2) 他的意愿就是他的法则; 以及 (3) 他的意愿以公正而仁慈的形式出现, 因为他是所有完美无缺的常德的持有主 (17:111)。
1
تُخْفُوْہُ : میں نے تُخْفُوْہُ کا ترجمہ ’’چھپائے رکھو‘‘ کیا ہے تا ارادۂ فعل جو الفاظ قرآن سے مستنبط ہوتا ہے‘ واضح ہو جائے۔
a
21:48.
b
5:19, 41; 48:15.
291
Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).
b
21:48.
c
5:19, 41; 48:15.
356
The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will.
357
The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111).
إِن تُبْدُوا۟ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا۟ عَن سُوٓءٍ فَإِنَّ ٱللَّهَ كَانَ عَفُوًّا قَدِيرًا
Commentary:
The verse further enlarges on the idea contained in the preceding verse, at the same time hinting that as far as possible man should try to pardon the wrongs done him by his brethren; for is not God, before Whom all of us will one day stand, the great Pardoner and the Effacer of sins?
613
Commentary:
The verse further enlarges on the idea contained in the preceding verse, at the same time hinting that as far as possible man should try to pardon the wrongs done him by his brethren; for is not God, before Whom all of us will one day stand, the great Pardoner and the Effacer of sins?
إِن تُبْدُوا۟ شَيْـًٔا أَوْ تُخْفُوهُ فَإِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا
3:30; 4:150.
3:30; 4:150.
3:30; 40:150.
a
3:30; 4:150.
a
3:30; 40:150.
a
3:30; 4:150.