طَیِّبَۃً
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "طَیِّبَۃً".
ہُنَالِکَ دَعَا زَکَرِیَّا رَبَّہٗ ۖ قَالَ رَبِّ ہَبۡ لِیۡ مِنۡ لَّدُنۡکَ ذُرِّیَّۃً طَیِّبَۃً ۖ اِنَّکَ سَمِیۡعُ الدُّعَآءِ
19:6-7; 21:90-91.
19:6-7; 21:90-91.
The pious reply of the child made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own. He prayed to God to be blessed with a child like Mary. The prayer was probably repeated over a length of period as it is mentioned in varying words in different parts of the Qur’an (3:39; 19:4-7; 21:90).
19:6, 7; 21: 90, 91.
Commentary:
Deeply touched by the little girl’s reply, Zachariah was moved there and then to pray to God to be blessed with a pious child like Mary. The prayer was probably repeated over a length of period as it is mentioned in varying words in different parts of the Quran (3:39; 19:5-7; 21:90). This finds further support in the fact that whereas the first prayer was offered when Mary was yet a child, the birth of a son to Zachariah actually took place when Mary had grown up to womanhood, Jesus and John (Yahya) being nearly of the same age. Or what is equally probable, the prayer of Zachariah was accepted at the very beginning and God gave him the promise of a child at the very first prayer offered; but, after the manner of pious men, he still continued to pray for the bestowal of the promised gift.
a
19:6-7; 21:90-91.
a
19:6, 7; 21: 90, 91.
329
Commentary:
Deeply touched by the little girl’s reply, Zachariah was moved there and then to pray to God to be blessed with a pious child like Mary. The prayer was probably repeated over a length of period as it is mentioned in varying words in different parts of the Quran (3:39; 19:5-7; 21:90). This finds further support in the fact that whereas the first prayer was offered when Mary was yet a child, the birth of a son to Zachariah actually took place when Mary had grown up to womanhood, Jesus and John (Yahya) being nearly of the same age. Or what is equally probable, the prayer of Zachariah was accepted at the very beginning and God gave him the promise of a child at the very first prayer offered; but, after the manner of pious men, he still continued to pray for the bestowal of the promised gift.
a
19:6-7; 21:90-91.
405
The pious reply of the child made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own. He prayed to God to be blessed with a child like Mary. The prayer was probably repeated over a length of period as it is mentioned in varying words in different parts of the Qur’an (3:39; 19:4-7; 21:90).
وَعَدَ اللّٰہُ الۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا وَمَسٰکِنَ طَیِّبَۃً فِیۡ جَنّٰتِ عَدۡنٍ ۚ وَرِضۡوٰنٌ مِّنَ اللّٰہِ اَکۡبَرُ ۚ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ
2:26.
3:16; 5:3; 9:22; 57:21.
Important Words:
جنات عدن (Gardens of eternity). عدن is derived from عدن. They say عدن بالارض i.e. he remained, stayed, dwelt or abode in the land. عدنت البلد means, I took for myself the town or country as a home or a settled place of abode. An Arab would say عدنت الابل بمکان کذا i.e. the camels kept to such a place, not quitting it. جنات عدن would, therefore, mean Gardens of perpetual abode (Lane). See also 5:66.
Commentary:
The word طیبة translated as "delightful" in the text also means good, agreeable and clean. The use of this word thus hints that our houses and dwelling-places on this earth should also be clean and agreeable to live in. See also note on 9:68 above.
The expression, Gardens of eternity, hints that the permanent home of man is the Hereafter, the life of this world being only transient. Incidentally, it also implies that the blessings of Heaven are everlasting. See also 5:66.
a
3:16; 5:3; 9:22; 57:21.
h
2:26.
e
2:26.
f
3:16; 5:3; 9:22; 57:21.
1226
Important Words:
جنات عدن (Gardens of eternity). عدن is derived from عدن. They say عدن بالارض i.e. he remained, stayed, dwelt or abode in the land. عدنت البلد means, I took for myself the town or country as a home or a settled place of abode. An Arab would say عدنت الابل بمکان کذا i.e. the camels kept to such a place, not quitting it. جنات عدن would, therefore, mean Gardens of perpetual abode (Lane). See also 5:66.
Commentary:
The word طیبة translated as "delightful" in the text also means good, agreeable and clean. The use of this word thus hints that our houses and dwelling-places on this earth should also be clean and agreeable to live in. See also note on 9:68 above.
The expression, Gardens of eternity, hints that the permanent home of man is the Hereafter, the life of this world being only transient. Incidentally, it also implies that the blessings of Heaven are everlasting. See also 5:66.
e
See 2:26.
f
3:16; 5:3; 9:22; 57:21.
اَلَمۡ تَرَ کَیۡفَ ضَرَبَ اللّٰہُ مَثَلًا کَلِمَۃً طَیِّبَۃً کَشَجَرَۃٍ طَیِّبَۃٍ اَصۡلُہَا ثَابِتٌ وَّفَرۡعُہَا فِی السَّمَآءِ
The Word of God has been likened in these verses to a tree which possesses four essential qualities: (a) It is good, meaning it is free from all such teachings as may, in any way, offend against human reason and conscience or against human feelings and susceptibilities. (b) Like a good and deep-rooted fruitful tree it possesses a strong and stable foundation and receives fresh life and sustenance from its Source, and like a strong tree it does not bend before the blasts of objections and adverse criticism but stands firm against all storms. It derives life and sustenance from only One Source and there is therefore no disharmony or discard in its principles and teachings. (c) Its branches reach into heaven, which means that by acting upon it a man can scale the highest summits of spiritual eminence. (d) It yields its fruits in abundance in all seasons which signifies that its blessings are witnessed at all times and it continues to produce in every age men who by acting upon its teaching attain communion wi
Important Words:
طیبة (good) is derived from طاب which means, it was or became sweet and pleasant, or good and ennobled. طابت النفس بکذاmeans, the soul became pleased, contented and satisfied with that. طاب عیشه means, his life became happy and plentiful. طابت الارض means, the land became abundant in herbage; طیب خاطرہ (tayyaba) means, he put his heart at rest and afforded him peace of mind; he placated or soothed his mind. (Aqrab).
Commentary:
This and the following verses constitute two of the most important verses of the Quran. They contain the infallible criterion which helps a man to test and realize the truth of a revealed book that claims to meet the needs and requirements of all mankind.
The Word of God has been likened in these verses to a tree which possesses five essential qualities: It is (1) good (طیب), which means that it possesses a good and beautiful form; (2) it has deep roots in the earth (اصلھا ثابت); (3) its branches reach high into the sky (فرعھا فی السماء); (4) it yields its fruits in abundance and in all seasons (تؤتی اکلھا کل حین) and (5) the yielding of its fruits is in conformity with the command and decree of God (باذن ربھا).
The first quality is that it is طیب (good). As given under Important Words, a thing is called طیب (good) when it is free from all defects, is beautiful to look at, possesses an agreeable flavour, is clean and pure and is possessed of all good qualities in abundance. These qualities possessed by a revealed Book would mean that (a) it is free from all such teachings as may in any way offend against human reason and conscience or against human feelings and susceptibilities; (b) the person who acts upon it becomes fully satisfied with it; (c) it is grand and splendid in every way; (d) it is highly pleasing and (e) it surpasses other corrupted revealed Books in all these qualities.
The second essential quality of such a book is (1) that, like a good and deep-rooted fruitful tree, it possesses a strong and stable foundation which means that it ever continues to receive fresh life and sustenance from its source, satisfying all human needs and the depth and vastness of its meaning knowing no end; (2) that, like a strong tree, it does not bend before the blasts of objections and adverse criticism but stands firm against all storms; also that it remains firmly fixed in its place and is not swayed by changes in the views and conditions of man; (3) that, like the tree which has roots deep in the earth, it possesses a very long life and is not subject to change or abrogation; (4) that it continues to possess a community of votaries and followers who, by carrying its teachings into actual practice, set up a very high standard of moral excellence and thus demonstrate by their practical example the excellence and beauty of its teachings; and (5) that it derives life and sustenance from only one source and there is, therefore, no disharmony or discord in its principles and teachings.
The third characteristic of such a book is that its branches reach high into heaven, which means that by acting upon it a man can scale the highest summits of spiritual eminence; that, like a large tree with branches extending over a wide area, it fully meets all the vast and multifarious needs of man, and there is not a question which concerns the material or spiritual welfare of man that it does not answer.
The fourth distinctive feature of such a book is that it yields its fruits in abundance and in all seasons (see the succeeding verse), which means that its blessings are witnessed at all times and that it continues to produce in every age men who by acting upon its teachings attain communion with God and who by their uprightness and the purity of their conduct tower high above their contemporaries.
The fifth characteristic of such a book is that the works of its followers produce not only results in harmony with the physical laws of nature but also a spiritual result which is the pleasure of God.
The Quran possesses all these qualities in full measure. In most beautiful and simple language it has thoroughly dealt with all the intricate and difficult moral and spiritual problems of man. It has satisfied and will continue to satisfy all the multifarious and multitudinous needs of man. Its principles and teachings are practical and practicable in all times. It has produced in all ages in the past (and will also continue to produce in future) men who, by acting upon it, came to establish a real and living contact with their Creator and who drank deep at the fountain of Divine communion. It has never been found wanting whenever tested and tried. The Quranic tree will never wither or decay and will continue to yield delicious and wholesome fruit till the end of time.
1679
Important Words:
طیبة (good) is derived from طاب which means, it was or became sweet and pleasant, or good and ennobled. طابت النفس بکذاmeans, the soul became pleased, contented and satisfied with that. طاب عیشه means, his life became happy and plentiful. طابت الارض means, the land became abundant in herbage; طیب خاطرہ (tayyaba) means, he put his heart at rest and afforded him peace of mind; he placated or soothed his mind. (Aqrab).
Commentary:
This and the following verses constitute two of the most important verses of the Quran. They contain the infallible criterion which helps a man to test and realize the truth of a revealed book that claims to meet the needs and requirements of all mankind.
The Word of God has been likened in these verses to a tree which possesses five essential qualities: It is (1) good (طیب), which means that it possesses a good and beautiful form; (2) it has deep roots in the earth (اصلھا ثابت); (3) its branches reach high into the sky (فرعھا فی السماء); (4) it yields its fruits in abundance and in all seasons (تؤتی اکلھا کل حین) and (5) the yielding of its fruits is in conformity with the command and decree of God (باذن ربھا).
The first quality is that it is طیب (good). As given under Important Words, a thing is called طیب (good) when it is free from all defects, is beautiful to look at, possesses an agreeable flavour, is clean and pure and is possessed of all good qualities in abundance. These qualities possessed by a revealed Book would mean that (a) it is free from all such teachings as may in any way offend against human reason and conscience or against human feelings and susceptibilities; (b) the person who acts upon it becomes fully satisfied with it; (c) it is grand and splendid in every way; (d) it is highly pleasing and (e) it surpasses other corrupted revealed Books in all these qualities.
The second essential quality of such a book is (1) that, like a good and deep-rooted fruitful tree, it possesses a strong and stable foundation which means that it ever continues to receive fresh life and sustenance from its source, satisfying all human needs and the depth and vastness of its meaning knowing no end; (2) that, like a strong tree, it does not bend before the blasts of objections and adverse criticism but stands firm against all storms; also that it remains firmly fixed in its place and is not swayed by changes in the views and conditions of man; (3) that, like the tree which has roots deep in the earth, it possesses a very long life and is not subject to change or abrogation; (4) that it continues to possess a community of votaries and followers who, by carrying its teachings into actual practice, set up a very high standard of moral excellence and thus demonstrate by their practical example the excellence and beauty of its teachings; and (5) that it derives life and sustenance from only one source and there is, therefore, no disharmony or discord in its principles and teachings.
The third characteristic of such a book is that its branches reach high into heaven, which means that by acting upon it a man can scale the highest summits of spiritual eminence; that, like a large tree with branches extending over a wide area, it fully meets all the vast and multifarious needs of man, and there is not a question which concerns the material or spiritual welfare of man that it does not answer.
The fourth distinctive feature of such a book is that it yields its fruits in abundance and in all seasons (see the succeeding verse), which means that its blessings are witnessed at all times and that it continues to produce in every age men who by acting upon its teachings attain communion with God and who by their uprightness and the purity of their conduct tower high above their contemporaries.
The fifth characteristic of such a book is that the works of its followers produce not only results in harmony with the physical laws of nature but also a spiritual result which is the pleasure of God.
The Quran possesses all these qualities in full measure. In most beautiful and simple language it has thoroughly dealt with all the intricate and difficult moral and spiritual problems of man. It has satisfied and will continue to satisfy all the multifarious and multitudinous needs of man. Its principles and teachings are practical and practicable in all times. It has produced in all ages in the past (and will also continue to produce in future) men who, by acting upon it, came to establish a real and living contact with their Creator and who drank deep at the fountain of Divine communion. It has never been found wanting whenever tested and tried. The Quranic tree will never wither or decay and will continue to yield delicious and wholesome fruit till the end of time.
1465
The Word of God has been likened in these verses to a tree which possesses four essential qualities: (a) It is good, meaning it is free from all such teachings as may, in any way, offend against human reason and conscience or against human feelings and susceptibilities. (b) Like a good and deep-rooted fruitful tree it possesses a strong and stable foundation and receives fresh life and sustenance from its Source, and like a strong tree it does not bend before the blasts of objections and adverse criticism but stands firm against all storms. It derives life and sustenance from only One Source and there is therefore no disharmony or discard in its principles and teachings. (c) Its branches reach into heaven, which means that by acting upon it a man can scale the highest summits of spiritual eminence. (d) It yields its fruits in abundance in all seasons which signifies that its blessings are witnessed at all times and it continues to produce in every age men who by acting upon its teaching attain communion wi
مَنۡ عَمِلَ صٰلِحًا مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی وَہُوَ مُؤۡمِنٌ فَلَنُحۡیِیَنَّہٗ حَیٰوۃً طَیِّبَۃً ۖ وَّلَنَجۡزِیَنَّہُمۡ اَجۡرَہُمۡ بِاَحۡسَنِ مَا کَانُوۡا یَعۡمَلُوۡنَ
3:196; 4:125; 20:113.
3:196; 4:125; 20:113.
The verse recognizes the equality of the rights of men and women and promises both equal share in Divine favours.
3:196; 4:125; 20:113.
Commentary:
Whereas on the one hand the verse recognizes the equality of rights of men and women and promises both equal share in the favours that God will confer on them, on the other it tells disbelievers that, as they have degraded women, dominion and authority would be taken away from them and would be given to a people—Muslims—who will give women their due rights.
d
3:196; 4:125; 20:113.
a
3:196; 4:125; 20:113.
1898
Commentary:
Whereas on the one hand the verse recognizes the equality of rights of men and women and promises both equal share in the favours that God will confer on them, on the other it tells disbelievers that, as they have degraded women, dominion and authority would be taken away from them and would be given to a people—Muslims—who will give women their due rights.
a
3:196; 4:125; 20:113.
1576
The verse recognizes the equality of the rights of men and women and promises both equal share in Divine favours.
لَّیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّلَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّلَا عَلَی الۡمَرِیۡضِ حَرَجٌ وَّلَا عَلٰۤی اَنۡفُسِکُمۡ اَنۡ تَاۡکُلُوۡا مِنۡۢ بُیُوۡتِکُمۡ اَوۡ بُیُوۡتِ اٰبَآئِکُمۡ اَوۡ بُیُوۡتِ اُمَّہٰتِکُمۡ اَوۡ بُیُوۡتِ اِخۡوٰنِکُمۡ اَوۡ بُیُوۡتِ اَخَوٰتِکُمۡ اَوۡ بُیُوۡتِ اَعۡمٰمِکُمۡ اَوۡ بُیُوۡتِ عَمّٰتِکُمۡ اَوۡ بُیُوۡتِ اَخۡوٰلِکُمۡ اَوۡ بُیُوۡتِ خٰلٰتِکُمۡ اَوۡ مَا مَلَکۡتُمۡ مَّفَاتِحَہٗۤ اَوۡ صَدِیۡقِکُمۡ ۚ لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَاۡکُلُوۡا جَمِیۡعًا اَوۡ اَشۡتَاتًا ۚ فَاِذَا دَخَلۡتُمۡ بُیُوۡتًا فَسَلِّمُوۡا عَلٰۤی اَنۡفُسِکُمۡ تَحِیَّۃً مِّنۡ عِنۡدِ اللّٰہِ مُبٰرَکَۃً طَیِّبَۃً ۚ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ تَعۡقِلُوۡنَ
24:28.
这节经文述及社会行为的某些法则。这些法则可以去除盛行在人类社会某些部分中的那些倾向于限制贫富之间的自由交往的愚蠢偏见。伊斯兰教主张社会完全平等而且极端敌视把人们进行严格的区分。这节经文强调社会一切阶层之间自由交往和集体进餐的重要性和有效性, 并且鼓励和赞同共餐来促进相互之间的亲近而去掉那些隔离社会地位不同的人们的障碍, 然而它并不禁止他们分开来进餐。阿拉伯人和犹太人过去对和盲人或社会上某些有残疾的人一起吃饭有许多顾忌, 像印度的印度教徒甚至到现在还不愿和 “贱民” 一起吃或坐。伊斯兰教厌恶所有这种做法, 并且鼓励所有不同阶层和部分的人们之间的自由交往和共同进餐。حَرَجْ (Haraj) 的意思是: 一种罪恶; 一个反对意见; 伤害; 责怪或犯罪行为 (Lane)。
یہودی تعلیم کے مطابق اندھے‘ لنگڑے اور دوسرے جسمانی عیوب والے ناپاک سمجھے جاتے تھے۔ قرآن مجیدنے اس کی غلطی ظاہر کی ہے۔
24:28.
The verse deals with some rules of social conduct which dispose of those foolish prejudices which prevail among certain sections of human society and which tend to restrict free intercourse between the rich and the poor. Islam enjoins complete social equality and is the avowed enemy of division of people within watertight compartments. Here it has stressed the importance and usefulness of free social intercourse and collective dining among all classes of society, and has encouraged and preferred eating together to promote familiarity and remove those bars that keep apart people of different social standing, though it has not disallowed eating separately. The Arabs and the Jews had scruples to eat with the blind or with persons suffering from certain social disabilities, as the Hindus of India even to this day do not eat or sit with the "untouchables." Islam looks askance at all such practices and encourages inter-dining and free intercourse among all classes and sections of people. Haraj means, a si
24:28.
Commentary:
This verse deals with some rules of social conduct. These rules are intended to dispose of those foolish prejudices that prevail among certain sections of human society and tend to restrict free intercourse between the rich and the poor. Islam enjoins complete social equality and is the avowed enemy of division of people within water-tight compartments. Here it has stressed the importance and usefulness of free social intercourse and collective dining among all classes of society, and has encouraged and preferred eating together to promote familiarity and to remove those bars that keep apart people of different social standing, though it has not disallowed eating separately.
The Arabs and Jews had scruples to eat with the blind or with persons suffering from certain social disabilities, as the Hindus of India even to this day do not eat or sit with the "untouchables". Islam looks askance at all such practices and encourages interdining and free intercourse among all classes and sections of people.
The expression بیوتکم (your own houses) includes the houses of one’s sons, and daughters because in the following list of the houses where one can eat freely the houses of sons and daughters are omitted while, being the nearest relatives, they should have been mentioned first of all.
a
24:28.
915
这节经文述及社会行为的某些法则。这些法则可以去除盛行在人类社会某些部分中的那些倾向于限制贫富之间的自由交往的愚蠢偏见。伊斯兰教主张社会完全平等而且极端敌视把人们进行严格的区分。这节经文强调社会一切阶层之间自由交往和集体进餐的重要性和有效性, 并且鼓励和赞同共餐来促进相互之间的亲近而去掉那些隔离社会地位不同的人们的障碍, 然而它并不禁止他们分开来进餐。阿拉伯人和犹太人过去对和盲人或社会上某些有残疾的人一起吃饭有许多顾忌, 像印度的印度教徒甚至到现在还不愿和 “贱民” 一起吃或坐。伊斯兰教厌恶所有这种做法, 并且鼓励所有不同阶层和部分的人们之间的自由交往和共同进餐。حَرَجْ (Haraj) 的意思是: 一种罪恶; 一个反对意见; 伤害; 责怪或犯罪行为 (Lane)。
1
یہودی تعلیم کے مطابق اندھے‘ لنگڑے اور دوسرے جسمانی عیوب والے ناپاک سمجھے جاتے تھے۔ قرآن مجیدنے اس کی غلطی ظاہر کی ہے۔
a
24:28.
2636
Commentary:
This verse deals with some rules of social conduct. These rules are intended to dispose of those foolish prejudices that prevail among certain sections of human society and tend to restrict free intercourse between the rich and the poor. Islam enjoins complete social equality and is the avowed enemy of division of people within water-tight compartments. Here it has stressed the importance and usefulness of free social intercourse and collective dining among all classes of society, and has encouraged and preferred eating together to promote familiarity and to remove those bars that keep apart people of different social standing, though it has not disallowed eating separately.
The Arabs and Jews had scruples to eat with the blind or with persons suffering from certain social disabilities, as the Hindus of India even to this day do not eat or sit with the "untouchables". Islam looks askance at all such practices and encourages interdining and free intercourse among all classes and sections of people.
The expression بیوتکم (your own houses) includes the houses of one’s sons, and daughters because in the following list of the houses where one can eat freely the houses of sons and daughters are omitted while, being the nearest relatives, they should have been mentioned first of all.
a
24:28.
2059
The verse deals with some rules of social conduct which dispose of those foolish prejudices which prevail among certain sections of human society and which tend to restrict free intercourse between the rich and the poor. Islam enjoins complete social equality and is the avowed enemy of division of people within watertight compartments. Here it has stressed the importance and usefulness of free social intercourse and collective dining among all classes of society, and has encouraged and preferred eating together to promote familiarity and remove those bars that keep apart people of different social standing, though it has not disallowed eating separately. The Arabs and the Jews had scruples to eat with the blind or with persons suffering from certain social disabilities, as the Hindus of India even to this day do not eat or sit with the "untouchables." Islam looks askance at all such practices and encourages inter-dining and free intercourse among all classes and sections of people. Haraj means, a si
یَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ وَیُدۡخِلۡکُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ وَمَسٰکِنَ طَیِّبَۃً فِیۡ جَنّٰتِ عَدۡنٍ ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
9:72; 19:62; 20:77.
9:72; 19:62; 20:77.
9:72; 19:62; 20:77.
Commentary:
The verse purports to say that Muslims, by preaching Islamic ideals and principles to the world, will prosper and Islam will advance and make progress.
b
9:72; 19:62; 20:77.
a
9:72; 19:62; 20:77.
4232
Commentary:
The verse purports to say that Muslims, by preaching Islamic ideals and principles to the world, will prosper and Islam will advance and make progress.
b
9:72; 19:62; 20:77.