صَبَرُوا۟
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "صَبَرُوا۟".
وَأَوْرَثْنَا ٱلْقَوْمَ ٱلَّذِينَ كَانُوا۟ يُسْتَضْعَفُونَ مَشَٰرِقَ ٱلْأَرْضِ وَمَغَٰرِبَهَا ٱلَّتِى بَٰرَكْنَا فِيهَا ۖ وَتَمَّتْ كَلِمَتُ رَبِّكَ ٱلْحُسْنَىٰ عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ بِمَا صَبَرُوا۟ ۖ وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُۥ وَمَا كَانُوا۟ يَعْرِشُونَ
یعنی موسیٰ علیہ السلام کی قوم۔
فلسطین مراد ہے۔
32:25.
28:6.
The words, the eastern parts of the land and the western parts thereof, signify, according to Arabic idiom, the entire country.
The Holy Land which had been promised to the descendants of Abraham and Jacob (5:22). It was blessed because it was the land where the Israelites were to thrive and prosper and grow into a great nation.
28:6.
32:25.
Important Words:
یعرشون (they erect) is formed from عرش i.e. he constructed or erected a structure for grapevines to rise and spread upon; or he erected or built a shed or an enclosure or a house, etc. (Lane). See also 2:260; 6:142.
Commentary:
The words, the eastern parts of the land and the western parts thereof, signify, according to Arabic idiom, the entire country.
The words, which We blessed, refer to the Holy Land which had been promised to the descendants of Abraham and Jacob (5:22). It was blessed because it was the land where the Israelites were to thrive and prosper and grow into a great nation. The words, And the gracious Word of thy Lord was fulfilled, mean that the promise which God had made to Abraham and Jacob came to pass.
The words, We destroyed all that Pharaoh and his people had built, mean that the great buildings and memorials erected by Pharaoh by unjustly exacting hard labour from the Children of Israel fell into ruin in the time of the dynasty that ruled Egypt after him.
c
28:6.
d
32:25.
516
“那个国家的东部和西部” 这几个字, 按照阿拉伯习语, 意指整个国家。
1
یعنی موسیٰ علیہ السلام کی قوم۔
2
فلسطین مراد ہے۔
b
28:6.
c
32:25.
1027
Important Words:
یعرشون (they erect) is formed from عرش i.e. he constructed or erected a structure for grapevines to rise and spread upon; or he erected or built a shed or an enclosure or a house, etc. (Lane). See also 2:260; 6:142.
Commentary:
The words, the eastern parts of the land and the western parts thereof, signify, according to Arabic idiom, the entire country.
The words, which We blessed, refer to the Holy Land which had been promised to the descendants of Abraham and Jacob (5:22). It was blessed because it was the land where the Israelites were to thrive and prosper and grow into a great nation. The words, And the gracious Word of thy Lord was fulfilled, mean that the promise which God had made to Abraham and Jacob came to pass.
The words, We destroyed all that Pharaoh and his people had built, mean that the great buildings and memorials erected by Pharaoh by unjustly exacting hard labour from the Children of Israel fell into ruin in the time of the dynasty that ruled Egypt after him.
a
32:25.
d
28:6.
1042
The words, the eastern parts of the land and the western parts thereof, signify, according to Arabic idiom, the entire country.
1043
The Holy Land which had been promised to the descendants of Abraham and Jacob (5:22). It was blessed because it was the land where the Israelites were to thrive and prosper and grow into a great nation.
إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أُو۟لَٰٓئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ
41:9; 84:26; 95:7.
41:9; 84:26; 95:7.
Commentary:
This verse is a continuation of the preceding one and points out that although people lacking in true belief become elated or give way to despair at the smallest change in their circumstances, such is not the case with true believers. They do not allow sorrow or joy to get the better of them, but keep them under strict control. Sorrow cannot make them give way to despair and despondency. They remain patient under adversity and face it with courage. Nor can prosperity make them proud or haughty. On the contrary, they turn the favours of God to good account and increase in piety and righteousness.
The words, It is they who will have forgiveness and a great reward, describe the true recompense of believers. As they remain patient under adversities and afflictions which befall them in consequence of their own mistakes and faults, God rewards their patience by forgiving their errors and by covering up their faults and weaknesses. Similarly, as they do not become conceited and proud by reason of the favours which God confers on them, but employ them for righteous ends, therefore God adds to His favours by conferring upon them still greater blessings.
a
41:9; 84:26; 95:7.
1393
Commentary:
This verse is a continuation of the preceding one and points out that although people lacking in true belief become elated or give way to despair at the smallest change in their circumstances, such is not the case with true believers. They do not allow sorrow or joy to get the better of them, but keep them under strict control. Sorrow cannot make them give way to despair and despondency. They remain patient under adversity and face it with courage. Nor can prosperity make them proud or haughty. On the contrary, they turn the favours of God to good account and increase in piety and righteousness.
The words, It is they who will have forgiveness and a great reward, describe the true recompense of believers. As they remain patient under adversities and afflictions which befall them in consequence of their own mistakes and faults, God rewards their patience by forgiving their errors and by covering up their faults and weaknesses. Similarly, as they do not become conceited and proud by reason of the favours which God confers on them, but employ them for righteous ends, therefore God adds to His favours by conferring upon them still greater blessings.
d
41:9; 84:26; 95:7.
وَٱلَّذِينَ صَبَرُوا۟ ٱبْتِغَآءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَٰهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ أُو۟لَٰٓئِكَ لَهُمْ عُقْبَى ٱلدَّارِ
41:35.
2:4; 8:4; 14:32; 27:4.
The believers follow the course best suited for the eradication of evil. They resort to punishment where it serves a useful purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of evil by whatever method is appropriate in the circumstances.
2:4; 8:4; 14:32; 27:4.
41:35.
Important Words:
وجه (favour). See 2:113, 116 & 6:53.
عقبی الدار (reward of the final abode). عقبی is derived from عقب for which see v. 7. عقبی means, end; the last or latter part or state; consequence, result or issue; recompense or requital or reward; that which is given in exchange for something (Lane).
Commentary:
The verse gives four more signs of the men endowed with understanding referred to in v. 20: (1) They observe صبر i.e. they abstain from sin, are steadfast in virtue and do not give way to impatience and wailing, which, as explained under 2:156, is the meaning of this word. They do all this with a view to winning the favour and pleasure of God, and not in the pursuit of any selfish or sectional interest, or from natural weakness i.e. their patience is not born of cowardice, but is due to a desire to please God even when they have the power to take revenge. (2) They observe Prayers regularly and with all the necessary conditions, which means that their connection with God does not lack permanence and constancy. (3) They spend out of what God has given them openly and in secret to meet the needs of the poor and the destitute. (4) They repel evil with good, which means that they do good deeds so that others may imitate their example and forsake evil. They are not content with the mere preaching of good, but themselves set a good example and thus seek to undermine evil. An alternative meaning is that they preach the doing of good, and in this way make evil die and disappear.
The words, repel evil with good, also mean that men of understanding do "good" deeds with the object of removing "evil" i.e. they neither insist on retaliation regardless of the nature of the offence or the suitability of the punishment nor do they persist in unqualified forgiveness but follow the course best suited for the eradication of evil. They resort to retaliation if it serves the purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of "evil" by whatever method is "good" in the circumstances. The words repel evil with good, may also mean that they do not meet "evil" with "evil," but always observe justice and never forsake the path of equity and justice in dealing with evil.
The word عقبی (reward) is generally used in a good sense. The word الدار (the abode) refers to the next world; for it is the next world that is the real abode of man, the present world being only a temporary place of residence. Hence the expression لھم عقبی الدار means, "they shall have a good end in the life to come."
b
2:4; 8:4; 14:32; 27:4.
c
41:35.
a
2:4; 8:4; 14:32; 27:4.
b
41:35.
1634
Important Words:
وجه (favour). See 2:113, 116 & 6:53.
عقبی الدار (reward of the final abode). عقبی is derived from عقب for which see v. 7. عقبی means, end; the last or latter part or state; consequence, result or issue; recompense or requital or reward; that which is given in exchange for something (Lane).
Commentary:
The verse gives four more signs of the men endowed with understanding referred to in v. 20: (1) They observe صبر i.e. they abstain from sin, are steadfast in virtue and do not give way to impatience and wailing, which, as explained under 2:156, is the meaning of this word. They do all this with a view to winning the favour and pleasure of God, and not in the pursuit of any selfish or sectional interest, or from natural weakness i.e. their patience is not born of cowardice, but is due to a desire to please God even when they have the power to take revenge. (2) They observe Prayers regularly and with all the necessary conditions, which means that their connection with God does not lack permanence and constancy. (3) They spend out of what God has given them openly and in secret to meet the needs of the poor and the destitute. (4) They repel evil with good, which means that they do good deeds so that others may imitate their example and forsake evil. They are not content with the mere preaching of good, but themselves set a good example and thus seek to undermine evil. An alternative meaning is that they preach the doing of good, and in this way make evil die and disappear.
The words, repel evil with good, also mean that men of understanding do "good" deeds with the object of removing "evil" i.e. they neither insist on retaliation regardless of the nature of the offence or the suitability of the punishment nor do they persist in unqualified forgiveness but follow the course best suited for the eradication of evil. They resort to retaliation if it serves the purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of "evil" by whatever method is "good" in the circumstances. The words repel evil with good, may also mean that they do not meet "evil" with "evil," but always observe justice and never forsake the path of equity and justice in dealing with evil.
The word عقبی (reward) is generally used in a good sense. The word الدار (the abode) refers to the next world; for it is the next world that is the real abode of man, the present world being only a temporary place of residence. Hence the expression لھم عقبی الدار means, "they shall have a good end in the life to come."
a
41:35.
c
2:4; 8:4; 14:32; 27:4.
1435
The believers follow the course best suited for the eradication of evil. They resort to punishment where it serves a useful purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of evil by whatever method is appropriate in the circumstances.
ٱلَّذِينَ صَبَرُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
29:60.
29:60.
29:60.
Commentary:
This verse develops further the theme of the previous verse. It purports to say that the people to whom the rewards mentioned in the previous verse have been promised were of such strong and noble character that they remained steadfast under very bitter persecution. They had to leave their homes and hearths and fly to a foreign place for refuge but never wavered in their loyalty to their Faith. The presence of such fine qualities in a people is sure to draw the mercy of God upon them.
a
29:60.
a
29:60.
1844
Commentary:
This verse develops further the theme of the previous verse. It purports to say that the people to whom the rewards mentioned in the previous verse have been promised were of such strong and noble character that they remained steadfast under very bitter persecution. They had to leave their homes and hearths and fly to a foreign place for refuge but never wavered in their loyalty to their Faith. The presence of such fine qualities in a people is sure to draw the mercy of God upon them.
b
29:60.
أُو۟لَٰٓئِكَ يُجْزَوْنَ ٱلْغُرْفَةَ بِمَا صَبَرُوا۟ وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَٰمًا
34:38.
34:38.
34:38.
Important Words:
غرفة (highest place) is derived from غرف. They say غرف الشیء i.e. he cut or cut off the thing. غرفة means, balcony; chamber in the upper or uppermost storey (Lane & Aqrab).
a
34:38.
a
34:38.
2702
Important Words:
غرفة (highest place) is derived from غرف. They say غرف الشیء i.e. he cut or cut off the thing. غرفة means, balcony; chamber in the upper or uppermost storey (Lane & Aqrab).
b
34:38.
أُو۟لَٰٓئِكَ يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُوا۟ وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
13:23; 23:97; 41:35.
23:5.
Such persons from among the 'People of the Book' as believe in the Qur’an will have double reward for the belief both in the Torah and the Qur’an and also for suffering patiently for the cause of Truth.
13:23; 23:97; 41:35.
Commentary:
The verse means to say that such persons from among the "People of the Book" as believe in the Quran will have double reward for the belief both in the Torah and the Quran and also for suffering patiently for the cause of truth and for their perseverance and steadfastness under trials and tribulations.
a
13:23; 23:97; 41:35.
b
23:5.
2
صَبَرُوْا یعنی وہ پہلی تعلیم یعنی تورات پر بھی قائم رہے اور قرآن مجید پر بھی ایمان لائے۔
3
یعنی اس دنیا میں بھی اور اگلے جہان میں بھی۔
b
13:23; 23:97; 41:35.
2916
Commentary:
The verse means to say that such persons from among the "People of the Book" as believe in the Quran will have double reward for the belief both in the Torah and the Quran and also for suffering patiently for the cause of truth and for their perseverance and steadfastness under trials and tribulations.
a
13:23; 23:97; 41:35.
b
23:5.
2223
Such persons from among the 'People of the Book' as believe in the Qur’an will have double reward for the belief both in the Torah and the Qur’an and also for suffering patiently for the cause of Truth.
ٱلَّذِينَ صَبَرُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
16:43.
صَبْر کے ایک معنے پختہ رہنے کے بھی ہوتے ہیں (اقرب)
16:43.
16:43.
c
16:43.
1
صَبْر کے ایک معنے پختہ رہنے کے بھی ہوتے ہیں (اقرب)
a
16:43.
c
16:43.
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا۟ ۖ وَكَانُوا۟ بِـَٔايَٰتِنَا يُوقِنُونَ
21:74.
یعنی وہ مامور تھے اور اللہ تعالیٰ کی وحی ان پر نازل ہوتی تھی کہ لوگوں کو ہدایت کی طرف لاؤ۔
صَبْرٌ کے معنی استقلال کے ہوتے ہیں یعنی جب کبھی دنیا میں خرابی پیدا ہوئی اور بعض لوگوں نے خدا کی کتاب کی تبلیغ شروع کی تو جو لوگ خراب ہو گئے تھے انہوں نے ان پر ظلم کرنے شروع کیے۔ مگر وہ اپنی تعلیم اور تبلیغ پر قائم رہے اور انہوں نے ظلم برداشت کیے۔ آخر ان کی اس قربانی کو دیکھ کر خداتعالیٰ نے ان پر وحی نازل کی اور اپنے زمانہ کے لئے ان کو امام بنا دیا۔ تاکہ جو کام پہلے وہ اپنے شوق سے کرتے تھے اب خدا کی وحی کے مطابق کرنے لگ جائیں گویا آسمانی بادشاہت کے ایک افسر بن جائیں۔
21:74.
2:125; 21:74.
c
21:74.
1
یعنی وہ مامور تھے اور اللہ تعالیٰ کی وحی ان پر نازل ہوتی تھی کہ لوگوں کو ہدایت کی طرف لاؤ۔
2
صَبْرٌ کے معنی استقلال کے ہوتے ہیں یعنی جب کبھی دنیا میں خرابی پیدا ہوئی اور بعض لوگوں نے خدا کی کتاب کی تبلیغ شروع کی تو جو لوگ خراب ہو گئے تھے انہوں نے ان پر ظلم کرنے شروع کیے۔ مگر وہ اپنی تعلیم اور تبلیغ پر قائم رہے اور انہوں نے ظلم برداشت کیے۔ آخر ان کی اس قربانی کو دیکھ کر خداتعالیٰ نے ان پر وحی نازل کی اور اپنے زمانہ کے لئے ان کو امام بنا دیا۔ تاکہ جو کام پہلے وہ اپنے شوق سے کرتے تھے اب خدا کی وحی کے مطابق کرنے لگ جائیں گویا آسمانی بادشاہت کے ایک افسر بن جائیں۔
a
2:125; 21:74.
b
21:74.
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ
Important Words:
حظ (share of good) is infinitive noun from حظ (hazza). They say حظ فی الامر i.e. he was or became fortunate or possessed of good fortune in the affair; he was or became wealthy. حظmeans, fortune or particularly good fortune; a share, portion or lot, especially of something good or excellent, luck; dignity; nobility (Lane & Aqrab).
Commentary:
The very high standard of good moral conduct referred to in the preceding verse can only be attained by putting up, without grumbling or fretting, with hardships one has to face in the way of God. And fortunate, indeed, is the person who disciplines himself to such a high standard.
3585
Important Words:
حظ (share of good) is infinitive noun from حظ (hazza). They say حظ فی الامر i.e. he was or became fortunate or possessed of good fortune in the affair; he was or became wealthy. حظmeans, fortune or particularly good fortune; a share, portion or lot, especially of something good or excellent, luck; dignity; nobility (Lane & Aqrab).
Commentary:
The very high standard of good moral conduct referred to in the preceding verse can only be attained by putting up, without grumbling or fretting, with hardships one has to face in the way of God. And fortunate, indeed, is the person who disciplines himself to such a high standard.
وَلَوْ أَنَّهُمْ صَبَرُوا۟ حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَّهُمْ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
وَجَزَىٰهُم بِمَا صَبَرُوا۟ جَنَّةً وَحَرِيرًا
22:24.
22:24.
22:24.
b
22:24.
a
22:24.
a
22:24.