وَتَفۡصِیۡلًا

Appears 1 times in Quran

Word Details

وَتَفۡصِیۡلًا

Meanings

and an explanation

📖 Lane's Lexicon (Root: فصل)

[1] فَصَلَ , (S, M, O, Msb, K,) aor. فَصِلَ , inf. n. فَصْلٌ, (M, Msb, K,) He separated, or divided, (S, O, Msb, K,) and put apart, (Msb,) a thing, (S, O, Msb, *) عَنْ غَيْرِهِ [from another thing], (Msb,) and بَعْضَهُ مِنْ بَعْضٍ [or عَنْ بَعْضٍ i. e. part thereof from part]. (M and TA in art. ميز.) And (K,) He made a separation, or partition, (M, K, TA,) بَيْنَهُمَا (M, TA *) i. e. between them two, meaning, two things, making it known that the former had come to an end: so says Er-Rághib: (TA:) and فَصَلَ الحَدُّ بَيْنَ الأَرْضَيْنِ, [aor. and] inf. n. as above, The limit, or boundary, made, or formed, a separation between the two lands: (Msb:) and فَصَلْتُ بَيْنَ القَوْمِ I made a division, or separation, between, or among, the people, or party. (O.) ― 2-b2- [Hence,] فَصَلَ الرّضِيعَ عَنْ أُمِّهِ, (S, Mgh, O,) or المَوْلُودَ (M, K) عَنِ الرَّضَاعِ, (M,) aor. as above, (M, K,) inf. n. فِصَالٌ, (S, O,) or فَصْلٌ, and the former is a simple subst., (M, K,) or both, (Mgh,) He weaned [the suckling from his mother, or the young infant from sucking the breast]; (S, M, Mgh, O, K;) as also ↓ افتصلهُ: (S, M, O:) or فَصَلَتِ المَرْأَةُ رَضِيعَهَا, inf. n. فَصْلٌ, and فِصَالٌ is the subst., the woman weaned her suckling. (Msb.) ― 2-b3- Hence also, i. e. from فَصَلَ as first expl. above, فَصْلُ الخُصُومَاتِ The deciding of litigations, altercations, or disputes: like فَصْلُ الخِطَابِ: (Msb:) or this latter means distinct, or plain speech; which he to whom it is addressed distinctly, or plainly, understands; which is not confused, or dubious, to him: (Ksh in explanation of it in the Kur xxxviii. 19, and Mgh:) or such as decides, or distinguishes, between what is true and what is false, (Ksh ibid., Mgh, O, K,) and what is sound and what is corrupt, (Ksh, Mgh,) and what is correct and what is erroneous: (Ksh:) or such as decides the judgment, or judicial sentence: (Er-Rághib, TA:) or the evidence, or proof, that is obligatory [as a condition of his justification] upon the claimant, or plaintiff, and the oath that is obligatory [in like manner] upon him against whom the claim, or plaint, is urged; (Ksh, O, K; [an explanation of which a part is dropped in the CK;]) thus accord. to 'Alee: (Ksh:) or the [using of the] phrase أَمَّا بَعْدُ. (Ksh, O, K. [Respecting this phrase, and for other explanations, see 3 in art خطب.]) كَلِمَةُ الفَصْلِ in the Kur xlii. 20 means The sentence of God's deciding between mankind on the day of resurrection, (O,) which is called يَوْمُ الفَصْلِ. (TA.) And الفَصْلُ [alone] means The deciding judicially between what is true and what is false; (M, O, K;) and, (O, K,) sometimes, (O,) so ↓ الفَيْصَلُ; (S, O, K;) or this latter is [a simple subst, i. e.,] a name for such decision; (TA;) and is also an epithet [expl. below]. (M, O, K.) هٰذَا يَوْمُ ٱلدِّينِ هٰذَا يَوْمُ ٱلْفَصْلِ, in the Kur xxxvii. 20 and 21, means [This is the day of requital:] this is the day wherein a decision, or a distinction, shall be made (يُفْصَلُ فِيهِ) between the doer of good and the doer of evil, and every one shall be requited for his work and with that wherewith God will favour his servant the Muslim. (M.) And إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ ٱلْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ, in the Kur xxxii. 25, means [Verily thy Lord] He shall decide [between them], and distinguish what is true from what is false, [on the day of resurrection,] by distinguishing the speaker of what is true from the speaker of what is false, in respect of that wherein they used to disagree, of what concerned religion. (Bd.) And one says also فَصَلَ الحُكْمَ [He decided the judgment, or judicial sentence]. (M.) فَصَلَ النَّظْمَ, in the K, is a mistake: see 2. (TA.) ＝ 1-A2- فَصَلَ مِنَ النَّاحِيَةِ, (S, O,) or مِنْ البَلَدِ (K,) or عَنْ بَلَدِكَذَا, aor. فَصُلَ , (M,) inf. n. فُصُولٌ, (M, K,) He went forth [from the part of the country, or from the town or country, or from such a town or country]. (S, O, K.) And فَصَلَ العَسْكَرُ عَنِ البَلَدِ [The army went forth from the town or country]: whence the saying of the Prophet respecting Ibn-Rawáhah, كَانَ أَوَّلَنَا فُصُولًا وَآخِرُنَاقُفُولًا i. e. He was the first of us in going away (↓ اِنْفِصَالًا) from his house and his family and the last of us in returning to [it and] them. (Mgh.) And فَصَلَ فُلَانٌ مِنْ عِنْدِى, inf. n. فُصُولٌ, Such a one went forth [from my presence or vicinage, or from me]. (TA.) And فَصَلَ مِنِّى كِتَابُ إِلَيْهِ [A letter] passed from me to him. (TA.) Thus the verb is intrans, as well as trans.; its inf. n. when it is trans, being فَصْلٌ; when intrans., فُصُولٌ. (TA.) ― 2-b2- And فَصَلَ الكَرْمُ The vine put forth small grapes, resembling lentils or a grain similar thereto. (M, K.)

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العربیّا نور ماجدی (Arabic Noor Majadi)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 1 verses containing "وَتَفۡصِیۡلًا".

6:155

ثُمَّ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ تَمَامًا عَلَی الَّذِیۡۤ اَحۡسَنَ وَتَفۡصِیۡلًا لِّکُلِّ شَیۡءٍ وَّہُدًی وَّرَحۡمَۃً لَّعَلَّہُمۡ بِلِقَآءِ رَبِّہِمۡ یُؤۡمِنُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

Again, We gave Moses the Book — completing the favour upon him who did good, and an explanation of all necessary things, and a guidance and a mercy — that they might believe in the meeting with their Lord.

English - Five Volume Translation

Again, [b]We gave Moses the Book—completing the favour upon him who did good, and [c]an explanation of all necessary things, and a guidance and a mercy—that they might believe in the meeting with their Lord.[894]

English - Five Volume Commentary ^*

Cross Refs:

2:54; 5:45.

7:146.

894

Important Words:

تماما (completing) is the noun-infinitive from تم. They say تم الشیء i.e. the thing was or became complete or entire or full or perfect or free from deficiency. تم الی کذا means, he reached or repaired to or came to such a thing. تم علیه means, he performed or executed it; or he accomplished it. اتم from which the infinitive is اتمام means, he made (a thing) complete or entire or full, etc. (Lane). For the sake of convenience the word تماما has been rendered in the verse as "completing".

Commentary:

In some of the previous verses the Quran referred to the diverse paths which, when followed, lead away from God’s way. Here we are told that when there come into existence diverse paths, then God sends a Messenger to remove differences and appoints one way for all. Then it becomes incumbent on all to follow that path. This is what is meant by the words, We gave Moses the Book.

The expression الذی احسن (him who did good) refers to Moses. Thus, the sentence means that the Book was revealed to Moses to complete divine favours upon him. The words احسن الذی (him who did good) may also be taken in the general sense, meaning "any person who did good." In that case the sentence would mean that the Book was revealed so that those who were righteous and did good, might have divine favours completed upon them.

The words کل شیء (all things) are not absolute but refer to the things the explanation of which was needed in the days of Moses, the words meaning that the Book given to Moses fulfilled all the needs of the time.

The verse mentions four things as the objects of a revealed Book: (1) That God desires to complete His favour by means of it. (2) That it embodies all the commandments that are needed for the period of time for which it is meant, (3) That it contains the means for guiding men to the right path. (4) That it is a mercy, i.e. those who follow it receive blessings from God.

وَتَفۡصِیۡلًا