سُبُلَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "سُبُلَ".
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
2:258; 14:2; 33:44; 57:10; 65:12.
2:258; 14:2; 33:44; 57:10; 65:12.
2:258; 14:2; 33:44; 57:10; 65:12.
Commentary:
The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".
The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.
a
2:258; 14:2; 33:44; 57:10; 65:12.
a
2:258; 14:2; 33:44; 57:10; 65:12.
654
Commentary:
The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".
The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.
a
2:258; 14:2; 33:44; 57:10; 65:12.
ثُمَّ كُلِى مِن كُلِّ ٱلثَّمَرَٰتِ فَٱسْلُكِى سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِنۢ بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَٰنُهُۥ فِيهِ شِفَآءٌ لِّلنَّاسِ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّقَوْمٍ يَتَفَكَّرُونَ
یعنی شہد۔
The subject of the bee has been further elaborated in this verse. God inspires the bee to collect its food from different fruits and flowers and then by means of the mechanism provided in its body and by the methods revealed to it by God it converts the collected food into honey. Honey possesses different colours and flavours, but all its different varieties are highly useful for men. This suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in some details from the teachings of others, nevertheless all were the means of moral and spiritual regeneration for the people for whom they were designed.
Commentary:
The subject of the bee has been further elaborated in this verse. It says that God inspires the bee to collect its food from different fruits and flowers and then, by means of the mechanism provided in its body and by the methods revealed to it by God, it converts the collected food into honey. That honey possesses different colours and flavours but all its different varieties are highly useful for men. This fact suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in detail from the teachings of another, nevertheless all these revelations had this essential common quality that they proved a means of moral and spiritual regeneration for the peoples for whom they were designed.
At various places in the Quran the same words have been used with reference to the Quranic revelation as have been used here with reference to honey. Honey provides a cure for the physical diseases of man and the most essential quality of the Quranic revelation also is that it is a cure for the spiritual maladies of man. See 10:58, 17:83 & 41:45.
The words, and follow the ways of thy Lord, suggest that it is possible for every man to become a recipient of Divinerevelation. The only condition he has to fulfil for this purpose is that he should obediently follow the path designed by God and not let his natural instincts become corrupt and vitiated. If he keeps his nature pure and unsullied and is guided by his natural instincts, in the course of time he becomes the recipient of revelation which may be compared to honey in its purity and usefulness.
The verse also implies that when all creatures have been granted وحی according to their respective natural capacities, though those capacities are very limited, it is inconceivable that man, who has been endowed with far greater natural powers and for whom unlimited avenues of spiritual progress have been kept open, should have remained deprived of this great blessing.
1
یعنی شہد۔
1870
Commentary:
The subject of the bee has been further elaborated in this verse. It says that God inspires the bee to collect its food from different fruits and flowers and then, by means of the mechanism provided in its body and by the methods revealed to it by God, it converts the collected food into honey. That honey possesses different colours and flavours but all its different varieties are highly useful for men. This fact suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in detail from the teachings of another, nevertheless all these revelations had this essential common quality that they proved a means of moral and spiritual regeneration for the peoples for whom they were designed.
At various places in the Quran the same words have been used with reference to the Quranic revelation as have been used here with reference to honey. Honey provides a cure for the physical diseases of man and the most essential quality of the Quranic revelation also is that it is a cure for the spiritual maladies of man. See 10:58, 17:83 & 41:45.
The words, and follow the ways of thy Lord, suggest that it is possible for every man to become a recipient of Divinerevelation. The only condition he has to fulfil for this purpose is that he should obediently follow the path designed by God and not let his natural instincts become corrupt and vitiated. If he keeps his nature pure and unsullied and is guided by his natural instincts, in the course of time he becomes the recipient of revelation which may be compared to honey in its purity and usefulness.
The verse also implies that when all creatures have been granted وحی according to their respective natural capacities, though those capacities are very limited, it is inconceivable that man, who has been endowed with far greater natural powers and for whom unlimited avenues of spiritual progress have been kept open, should have remained deprived of this great blessing.
1557
The subject of the bee has been further elaborated in this verse. God inspires the bee to collect its food from different fruits and flowers and then by means of the mechanism provided in its body and by the methods revealed to it by God it converts the collected food into honey. Honey possesses different colours and flavours, but all its different varieties are highly useful for men. This suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in some details from the teachings of others, nevertheless all were the means of moral and spiritual regeneration for the people for whom they were designed.