حَسِبْتُمْ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "حَسِبْتُمْ".
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم ۖ مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ ۗ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌ
3:143; 9:16.
2:178.
12:111.
对伊斯兰教义的接受不是一帆风顺的, 因而穆斯林被提醒, 在他们能够希望达到他们崇高的理想之前, 他们将必须通过严峻的考验、磨炼和苦难。
体现在 “什么时候安拉的帮助才会降临?” 这种可怜的呼救声并不意味着绝望与沮丧, 因为就安拉的先知和他的信者来说, 失望的态度是不可思议的, 与真实的信仰不协调的 (12:88)。实际上, 这句话构成了一个祈求--------诚挚地恳求安拉神速地赐予帮助的一种方式。
وَ لَمَّایَاْ تِکُمْ جملہ حالیہ ہے اور حال کا ترجمہ اردو میں قریب ترین ’’باوجود اس کے‘‘ یا ’’ہوکر‘‘ یا ’’بن کر‘‘ کے لفظ بڑھا کر ہی ہو سکتا ہے۔ اس جگہ ’’باوجود اس کے‘‘ کے الفاظ ہی زیادہ سجتے ہیں اور مطلب بالکل درست رہتا ہے۔
اس جگہ خدا نے نبیوں اور مومنوں پر جو مصائب آتے ہیں ان کی حکمت بتائی ہے۔ فرماتا ہے کہ ہم چاہتے تو انہیں کوئی بھی تکلیف نہ پہنچنے دیتے۔ مگر ہم نے ایسا نہیں کیا بلکہ مخالفوں کے عذاب اور تکلیفیں خدا کے نبیوں اور ان پر ایمان لانے والوں کو برابر پہنچتی رہیں اور اس میں ہماری غرض یہ تھی کہ ان کے دلوں میں دعاؤں کی تحریک زیادہ سے زیادہ پیدا ہوتی رہے اور وہ باربار ہماری طرف جھکیں تا ایک طرف ان کے دلوں میں اللہ تعالیٰ کی محبت بڑھے اور دوسری طرف جب اللہ تعالیٰ کی نصرت معجزانہ طور پر آئے تو ان کے ایمان بڑھیں اور کفار میں سے جو غور کرنے والے ہوں انہیں ہدایت حاصل ہو۔ چنانچہ فرماتا ہ
3:143; 9:16.
See 2:178.
12:111.
Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal.
Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8.
The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help.
3:143; 9:16.
See 2:178.
12:111.
Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.
a
3:143; 9:16.
b
2:178.
c
12:111.
155
对伊斯兰教义的接受不是一帆风顺的, 因而穆斯林被提醒, 在他们能够希望达到他们崇高的理想之前, 他们将必须通过严峻的考验、磨炼和苦难。
156
体现在 “什么时候安拉的帮助才会降临?” 这种可怜的呼救声并不意味着绝望与沮丧, 因为就安拉的先知和他的信者来说, 失望的态度是不可思议的, 与真实的信仰不协调的 (12:88)。实际上, 这句话构成了一个祈求--------诚挚地恳求安拉神速地赐予帮助的一种方式。
1
وَ لَمَّایَاْ تِکُمْ جملہ حالیہ ہے اور حال کا ترجمہ اردو میں قریب ترین ’’باوجود اس کے‘‘ یا ’’ہوکر‘‘ یا ’’بن کر‘‘ کے لفظ بڑھا کر ہی ہو سکتا ہے۔ اس جگہ ’’باوجود اس کے‘‘ کے الفاظ ہی زیادہ سجتے ہیں اور مطلب بالکل درست رہتا ہے۔
2
اس جگہ خدا نے نبیوں اور مومنوں پر جو مصائب آتے ہیں ان کی حکمت بتائی ہے۔ فرماتا ہے کہ ہم چاہتے تو انہیں کوئی بھی تکلیف نہ پہنچنے دیتے۔ مگر ہم نے ایسا نہیں کیا بلکہ مخالفوں کے عذاب اور تکلیفیں خدا کے نبیوں اور ان پر ایمان لانے والوں کو برابر پہنچتی رہیں اور اس میں ہماری غرض یہ تھی کہ ان کے دلوں میں دعاؤں کی تحریک زیادہ سے زیادہ پیدا ہوتی رہے اور وہ باربار ہماری طرف جھکیں تا ایک طرف ان کے دلوں میں اللہ تعالیٰ کی محبت بڑھے اور دوسری طرف جب اللہ تعالیٰ کی نصرت معجزانہ طور پر آئے تو ان کے ایمان بڑھیں اور کفار میں سے جو غور کرنے والے ہوں انہیں ہدایت حاصل ہو۔ چنانچہ فرماتا ہ
a
3:143; 9:16.
b
See 2:178.
c
12:111.
221
Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.
a
3:143; 9:16.
b
See 2:178.
c
12:111.
256
Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal.
256A
Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8.
257
The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help.
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَيَعْلَمَ ٱلصَّٰبِرِينَ
2:215; 9:16.
It is trials and afflictions which test the mettle of a man; and there can be no spiritual advance or purification without them.
2:215; 9:16.
Commentary:
It is trials and afflictions which prove the worth of man; and there can be no advance or spiritual purification without them.
a
2:215; 9:16.
281
考验一个人的勇气的, 是磨炼和苦难; 没有它们, 精神就得不到进步和清洗。
a
2:215; 9:16.
426
Commentary:
It is trials and afflictions which prove the worth of man; and there can be no advance or spiritual purification without them.
a
2:215; 9:16.
492
It is trials and afflictions which test the mettle of a man; and there can be no spiritual advance or purification without them.
أَمْ حَسِبْتُمْ أَن تُتْرَكُوا۟ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَلَمْ يَتَّخِذُوا۟ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلْمُؤْمِنِينَ وَلِيجَةً ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
قرآن مجید میں اس جگہ واؤ ہے‘ مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے پس ہم نے اور کا لفظ چھوڑ دیا ہے۔
3:143, 180; 20:3-4.
3:29; 4:140, 145; 9:23.
The verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers.
3:143, 180; 29:3-4.
3:29; 4:140, 145; 9:23.
Important Words:
ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).
Commentary:
This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.
The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.
c
3:143, 180; 20:3-4.
d
3:29; 4:140, 145; 9:23.
2
قرآن مجید میں اس جگہ واؤ ہے‘ مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے پس ہم نے اور کا لفظ چھوڑ دیا ہے۔
a
3:143, 180; 29:3-4.
b
3:29; 4:140, 145; 9:23.
1179
Important Words:
ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).
Commentary:
This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.
The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.
a
3:143, 180; 20:3-4.
b
3:29; 4:140, 145; 9:23.
1167
The verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers.