عَبْدًا
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "عَبْدًا".
لَّن يَسْتَنكِفَ ٱلْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا ٱلْمَلَٰٓئِكَةُ ٱلْمُقَرَّبُونَ ۚ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِۦ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا
5:117, 118.
5:117, 118.
5:117, 118.
Important Words:
یستنکف (will disdain) is derived from استنکف which is derived from نکف. They say نکف عنه i.e. he disdained it and turned away from it. استنکف الرجل means, the man was or became proud and vain, disdaining others. استنکف من کذا means, he kept back or turned away from it, or he disdained it by way of pride, vanity or haughtiness (Aqrab).
f
5:117, 118.
a
5:117, 118.
636
Important Words:
یستنکف (will disdain) is derived from استنکف which is derived from نکف. They say نکف عنه i.e. he disdained it and turned away from it. استنکف الرجل means, the man was or became proud and vain, disdaining others. استنکف من کذا means, he kept back or turned away from it, or he disdained it by way of pride, vanity or haughtiness (Aqrab).
d
5:117, 118.
۞ ضَرَبَ ٱللَّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَىٰ شَىْءٍ وَمَن رَّزَقْنَٰهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُۥنَ ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
2:275; 13:23.
یعنی خداتعالیٰ نے۔
2:275; 13:23.
The disbelievers are like a person who has lost all freedom of will and action and is the slave of his own low desires and fancies.
The implied reference may be to the Holy Prophet—God’s servant par excellence. (1) He served mankind secretly (by praying for them at night) and openly (by tangible acts of service). (2) He served mankind at all hours of the day and night.
2:275; 13:23.
Commentary:
The previous verse pointed out that when God uses an endearing term for some of His beloved servants, it connotes something quite different from such an expression when used by idolaters. The present verse presents the Holy Prophet as one whom God loves, and gives the reason of God’s love for him. It deals with this subject in a parable. It likens disbelievers to a person who has lost his freedom and is the slave of his own lust and, being in the possession of another, has lost all freedom of will and action. Can such a person in any way be like him who, being free from all sorts of superstitious beliefs and evil practices, spends his great God-given powers in the service of His creatures? Evidently the latter person is by far superior to the former in every respect and deserves in a far greater degree to be blessed with Divinerevelation. The implied reference is to the Holy Prophet.
The words, secretly and openly, may be understood in three senses: (1) The Holy Prophet served mankind secretly i.e. by praying for them at night and openly i.e. by tangible acts of service. His whole life was, as it were, a continuous and uninterrupted act of selfless service. (2) He served mankind day and night i.e. he served mankind with might and main at all hours of the day and night. (3) His service, though generally unrecognized by those whom he served, did sometimes receive approbation and recognition from them. The verse means to say that all the great natural powers of the Holy Prophet were fully and completely employed in the service of humanity and in this service he gave no thought to his own comfort and it made no difference to him whether or not his service was acknowledged.
The verse also suggests that there are some good deeds which remain unknown to men in this life and hence go without recognition. Such good deeds demand that there should be a "day" when they may be recognized and suitably rewarded.
a
2:275; 13:23.
2
یعنی خداتعالیٰ نے۔
a
2:275; 13:23.
1876
Commentary:
The previous verse pointed out that when God uses an endearing term for some of His beloved servants, it connotes something quite different from such an expression when used by idolaters. The present verse presents the Holy Prophet as one whom God loves, and gives the reason of God’s love for him. It deals with this subject in a parable. It likens disbelievers to a person who has lost his freedom and is the slave of his own lust and, being in the possession of another, has lost all freedom of will and action. Can such a person in any way be like him who, being free from all sorts of superstitious beliefs and evil practices, spends his great God-given powers in the service of His creatures? Evidently the latter person is by far superior to the former in every respect and deserves in a far greater degree to be blessed with Divinerevelation. The implied reference is to the Holy Prophet.
The words, secretly and openly, may be understood in three senses: (1) The Holy Prophet served mankind secretly i.e. by praying for them at night and openly i.e. by tangible acts of service. His whole life was, as it were, a continuous and uninterrupted act of selfless service. (2) He served mankind day and night i.e. he served mankind with might and main at all hours of the day and night. (3) His service, though generally unrecognized by those whom he served, did sometimes receive approbation and recognition from them. The verse means to say that all the great natural powers of the Holy Prophet were fully and completely employed in the service of humanity and in this service he gave no thought to his own comfort and it made no difference to him whether or not his service was acknowledged.
The verse also suggests that there are some good deeds which remain unknown to men in this life and hence go without recognition. Such good deeds demand that there should be a "day" when they may be recognized and suitably rewarded.
a
2:275; 13:23.
1562
The disbelievers are like a person who has lost all freedom of will and action and is the slave of his own low desires and fancies.
1563
The implied reference may be to the Holy Prophet—God’s servant par excellence. (1) He served mankind secretly (by praying for them at night) and openly (by tangible acts of service). (2) He served mankind at all hours of the day and night.
ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ ۚ إِنَّهُۥ كَانَ عَبْدًا شَكُورًا
19:59; 23:28.
19:59; 23:28.
19:59; 23:28.
Commentary:
The verse is taken by some commentators to refer to the followers of the Holy Prophet, but primarily it refers to the followers of Moses, as the context shows. It reminds the Israelites that they should have profited by the noble example of Noah who with his followers was savedfrom the Deluge and was grateful to God for that great favour. They, too, were saved from drowning in the sea and should have been grateful to God for that favour but they were not. The verse may also be taken as constituting a forewarning to Muslims who are told that when, by the grace of God, they emerge safe from the storm of opposition and persecution that was raging over their heads, they should be grateful to Him.
d
19:59; 23:28.
b
19:59; 23:28.
1933
Commentary:
The verse is taken by some commentators to refer to the followers of the Holy Prophet, but primarily it refers to the followers of Moses, as the context shows. It reminds the Israelites that they should have profited by the noble example of Noah who with his followers was savedfrom the Deluge and was grateful to God for that great favour. They, too, were saved from drowning in the sea and should have been grateful to God for that favour but they were not. The verse may also be taken as constituting a forewarning to Muslims who are told that when, by the grace of God, they emerge safe from the storm of opposition and persecution that was raging over their heads, they should be grateful to Him.
c
19:59; 23:28.
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ ءَاتَيْنَٰهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَٰهُ مِن لَّدُنَّا عِلْمًا
اس سے مراد آنحضرت صلی اللہ علیہ وسلم کا وجود ہے جو معراج موسوی کے ذریعہ سے موسیٰ علیہ السلام کو ملا۔
Who is this "Servant of God" (‘Abd) upon whom God had bestowed mercy and whom He had taught knowledge and in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and the hero of the whole story? He is none other than the Holy Prophet Muhammad—his soul having taken an embodied form in Moses’s Vision. Reasons for this are: (a) He has been called ‘Abd servant of God, in the Qur’an (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact, he is ‘Abdullah (God’s servant) par excellence. (b) He has been spoken of as 'a mercy to the whole world' (21:108), an epithet applied in the Qur’an to none other than the Holy Prophet. (c) He was vouchsafed Divine knowledge in a very large measure (4:114; 20:115 & 27:7). (d) This "Servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, 'Would that Moses had kept silent! If
Commentary:
Who is this عبد (servant of God) in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and hero of the whole story? He is none other than the Holy Prophet Muhammad –his soul having taken an embodied form in Moses’ vision. The following arguments conclusively show that he was indeed the عبد (god’s servant) mentioned in this story:
(a) The Holy Prophet has been called عبد in the Quran at several places (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact he is عبد الله (God’s servant) par excellence, because truly speaking the stage of عبد (servant of God) is the highest stage in the spiritual development of man and the Holy Prophet had attained that stage.
(b) The words, upon whom We had bestowed Our Mercy, also clearly refer to the Holy Prophet. He has been particularly spoken of as "a mercy to the whole world" (21:108), an epithet applied in the Quran to none other than the Holy Prophet.
(c) The words, whom We had taught knowledge from Ourselves, also refer to the Holy Prophet. At several places in the Quran it is stated that he was vouchsafed divine knowledge in a very large measure (4:114; 6:92; 20:115 & 27:7).
(d) The "servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, "Would that Moses had kept silent! If he had done so, we would have been vouchsafed more knowledge about the unseen" (Bukhari, Kitabut-Tafsir). This shows that the "servant of God" of Moses’ vision and the Holy Prophet were one and the same person.
As a matter of fact, Moses had seen a manifestation of God "in the fire" when travelling from Midian to Egypt (28:30). Later on, however, he was told that a Prophet would appear from among the brethren of the Israelites in whose mouth God would put His own word (Deut. 18:18-22). The words of the prophecy signified that the Promised Prophet would be the object of a greater manifestation of God than Moses. Moses therefore naturally wished to see who "that Prophet" could be. To satisfy his curiosity God made him see in his vision "that Prophet" of much higher spiritual powers. This learned "servant of God" of Moses’ vision who has been popularly known by the name of Khizr was the spirit of our Noble Master, the Holy Prophet Muhammad, which had assumed a physical tabernacle. See also 7:144.
6
اس سے مراد آنحضرت صلی اللہ علیہ وسلم کا وجود ہے جو معراج موسوی کے ذریعہ سے موسیٰ علیہ السلام کو ملا۔
2105
Commentary:
Who is this عبد (servant of God) in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and hero of the whole story? He is none other than the Holy Prophet Muhammad –his soul having taken an embodied form in Moses’ vision. The following arguments conclusively show that he was indeed the عبد (god’s servant) mentioned in this story:
(a) The Holy Prophet has been called عبد in the Quran at several places (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact he is عبد الله (God’s servant) par excellence, because truly speaking the stage of عبد (servant of God) is the highest stage in the spiritual development of man and the Holy Prophet had attained that stage.
(b) The words, upon whom We had bestowed Our Mercy, also clearly refer to the Holy Prophet. He has been particularly spoken of as "a mercy to the whole world" (21:108), an epithet applied in the Quran to none other than the Holy Prophet.
(c) The words, whom We had taught knowledge from Ourselves, also refer to the Holy Prophet. At several places in the Quran it is stated that he was vouchsafed divine knowledge in a very large measure (4:114; 6:92; 20:115 & 27:7).
(d) The "servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, "Would that Moses had kept silent! If he had done so, we would have been vouchsafed more knowledge about the unseen" (Bukhari, Kitabut-Tafsir). This shows that the "servant of God" of Moses’ vision and the Holy Prophet were one and the same person.
As a matter of fact, Moses had seen a manifestation of God "in the fire" when travelling from Midian to Egypt (28:30). Later on, however, he was told that a Prophet would appear from among the brethren of the Israelites in whose mouth God would put His own word (Deut. 18:18-22). The words of the prophecy signified that the Promised Prophet would be the object of a greater manifestation of God than Moses. Moses therefore naturally wished to see who "that Prophet" could be. To satisfy his curiosity God made him see in his vision "that Prophet" of much higher spiritual powers. This learned "servant of God" of Moses’ vision who has been popularly known by the name of Khizr was the spirit of our Noble Master, the Holy Prophet Muhammad, which had assumed a physical tabernacle. See also 7:144.
1708
Who is this "Servant of God" (‘Abd) upon whom God had bestowed mercy and whom He had taught knowledge and in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and the hero of the whole story? He is none other than the Holy Prophet Muhammad—his soul having taken an embodied form in Moses’s Vision. Reasons for this are: (a) He has been called ‘Abd servant of God, in the Qur’an (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact, he is ‘Abdullah (God’s servant) par excellence. (b) He has been spoken of as 'a mercy to the whole world' (21:108), an epithet applied in the Qur’an to none other than the Holy Prophet. (c) He was vouchsafed Divine knowledge in a very large measure (4:114; 20:115 & 27:7). (d) This "Servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, 'Would that Moses had kept silent! If
إِن كُلُّ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ إِلَّآ ءَاتِى ٱلرَّحْمَٰنِ عَبْدًا
20:109.
The Gracious God needs no son to help Him or succeed Him, because He is the Lord of the heavens and the earth and His Kingdom extends over the whole universe, and because all men are His servants and Jesus is one of them.
20:109.
Commentary:
The verse purports to say that the Gracious God needs no son to help Him or succeed Him, because He is the Lord of the heavens and the earth and His kingdom extends over the whole universe and because all men are His servants and Jesus is one of them.
a
20:109.
809
无限博爱的安拉不需要儿子来帮助或继承他, 因为他是天地的养主而且他的王国遍及众世界, 而且因为所有的人都是他的仆人, 伊撒也是其中之一。
a
20:109.
2232
Commentary:
The verse purports to say that the Gracious God needs no son to help Him or succeed Him, because He is the Lord of the heavens and the earth and His kingdom extends over the whole universe and because all men are His servants and Jesus is one of them.
a
20:109.
1804
The Gracious God needs no son to help Him or succeed Him, because He is the Lord of the heavens and the earth and His Kingdom extends over the whole universe, and because all men are His servants and Jesus is one of them.
عَبْدًا إِذَا صَلَّىٰٓ
ظاہری طور پر تو عَبْد کے لفظ سے محمد رسول اللہ صلی اللہ علیہ وسلم کی طرف اشارہ ہے اور بتایا گیا ہے کہ جب آپ خانہ کعبہ میں نماز پڑھتے تھے تو کافر آکر آپ کے سر اور جسم مبارک پر مٹی ڈال دیتے تھے اور ایک دفعہ تو انہوں نے اونٹ کی اوجھری آپ کے سر پر رکھ دی تھی جس کی وجہ سے آپ سجدہ سے سر نہ اٹھا سکتے تھے۔
The reference is to every Muslim, who prays, particularly to the Holy Prophet.
Commentary:
The verse is of general application. But it may in particular refer to the Holy Prophet.
b
2:115; 72:20.
1740
指的是每一个礼拜的穆斯林, 特别是穆圣。
1
ظاہری طور پر تو عَبْد کے لفظ سے محمد رسول اللہ صلی اللہ علیہ وسلم کی طرف اشارہ ہے اور بتایا گیا ہے کہ جب آپ خانہ کعبہ میں نماز پڑھتے تھے تو کافر آکر آپ کے سر اور جسم مبارک پر مٹی ڈال دیتے تھے اور ایک دفعہ تو انہوں نے اونٹ کی اوجھری آپ کے سر پر رکھ دی تھی جس کی وجہ سے آپ سجدہ سے سر نہ اٹھا سکتے تھے۔
4788
Commentary:
The verse is of general application. But it may in particular refer to the Holy Prophet.
3390
The reference is to every Muslim, who prays, particularly to the Holy Prophet.