رَقِيب
Appears 3 times in Quran
📖 Lane's Lexicon
Classical definitions for root رقب
Derived Stems (133)
Derived Words (4)
Words derived from the lemma "رَقِيب".
Occurrences in Quran
Found 3 verses containing "رَقِيب".
يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَآءً ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
“一个人” 可以指: (1) 阿丹; (2) 视为一体的男女, 因两件事物联合了起着一个作用时, 可以称之为一个整体; (3) 视为分开的男女, 因为可以说人类是从 “一个人” 中创造出来的, 那是因为, 每个人都是从男人即 “单人” 的精子中被创造出来的, 也是由女人即也是 “单人” 生出来的。
这字句意思并非说妇女是从男子的身体里创造出来的, 而是说妇女和男子同属一类, 具有和男子同样的才智和脾性。哈娲 (夏娃) 是由阿丹 (亚当) 的肋骨创造出来的这一想法似乎是穆圣的一句话引起的, 即 “妇女是由肋骨创造出来的, 肋骨的最弯曲部分也必定是最高的部分。你使劲将它拉直, 它最易断裂” (بُخَارِی كِتَابُ النِّكَاحْ, Bukhari Kitabun-Nikah)。这句话只是反对而不是赞成上述观点。因为这话并未提到哈娲, 而只是谈到所有的妇女。因此很清楚, 每个妇女都不是由肋骨创造出来的。上面穆圣的这句话中所用的肋骨这个词意味着某种不直接显露的行为举止。该词本身含义是弯曲{بِحَارْ (Bihar) 和 مُحِيْط (Muhit)}。事实上, 该词指妇女的某种特点--------佯装生气和做作撒娇。在这句话中把 “不直接显露” 说成是妇女性格中最主要而合适的特征。有些人把妇女佯装生气当作真的生气, 因而态度生硬地对待她们。实际上,他们毁掉了妇女个性中最吸引人、最得人欢心的方面。
یعنی تم اس اللہ کے نام کا واسطہ دے کر اپنی ضروریات پورا کرنے کی خواہش کا اظہار کرتے ہو۔
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
"Single soul" may signify: (1) Adam; (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one; (3) man and woman taken separately, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The words do not mean that woman was created out of the body of man but that she belonged to the same species as man, possessing identical aptitudes and propensities. The idea that Eve had been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet, viz. "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This saying, if anything, constitutes an argument against the above view rather than being in its favour, for it makes no mention of Eve, but only speaks of all women, and it is clear that every woman has not been created from a rib. The word Dil‘ used in the above saying of the Prophet signifies a certain crookedness of manners, the word itself meaning crookedness (Bihar & Muhit). In fact, it refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken
The verse places "the fear of God", side by side with "respect for the ties of kinship", thus emphasizing the importance of good treatment of relatives, on which the Qur’an has laid so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind both the parties of their duties to each other.
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
Important Words:
رقیبا (Watcher) is derived from رقب. They say رقبه i.e. he watched him; or guarded him; or waited for him; or he kept or preserved it. رقیبis one of God’s attributes meaning, Watcher, Guardian, Keeper; One from Whom nothing is hidden.رقیب also means, an observer; a spy (Lane & Aqrab).
Commentary:
The words نفس واحدة (single soul) may signify: (1) Adam; or (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one. For instance, 2:62 speaks of one food, while it consisted of manna and quails; or (3) man and woman taken individually, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did. The preposition من (from) which has given rise to this misconception has been used in the Quran not only about Adam but about other men as well (e.g. 4:60; 9:128; 10:3; 62:3, 4), and in both cases it should mean the same thing, i.e. belonging to the same kind or species. The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body.
The idea of Eve having been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet to the effect "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This hadith is, however, an argument against the above view rather than in favour of it, for it makes no mention of Eve, and speaks of all women, and it is clear that every woman has not been created from a rib.
The expression "created from a rib" is evidently figurative and must not be taken literally. What it means is only that, like unto a rib, there is a sort of crookedness in the nature of woman and that this very crookedness lends charm to her. An analogous Quranic expression, viz.: خلق الانسان من عجل i.e. "man is made of (lit. from) haste" (21:38) helps to illustrate the point. These words clearly do not mean that man has been created out of a substance called عجل or haste. They mean only that man is hasty by nature. The above view has been supported by Majma‘ul Bihar, Bahrul-Muhit and Sirajul-Wahhaj, which all agree that in the above hadith the Arabic word ضلع means a certain crookedness of manners, the word itself meaning crookedness.
In fact, this hadith refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken of in the hadith as the highest or the best trait in her character, and those, who take affectation of anger on her part as an expression of her real anger and begin to deal harshly with her for that reason, in fact destroy woman’s most attractive and winning feature.
The verse places "the fear of God", side by side with "respect for the ties of relationship", thus emphasizing the importance of good treatment of relatives, on which the Quran lays so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind the parties of their duties to one another.
a
33:71; 59:19.
b
7:190; 16:73; 30:22; 39:7.
308
“一个人” 可以指: (1) 阿丹; (2) 视为一体的男女, 因两件事物联合了起着一个作用时, 可以称之为一个整体; (3) 视为分开的男女, 因为可以说人类是从 “一个人” 中创造出来的, 那是因为, 每个人都是从男人即 “单人” 的精子中被创造出来的, 也是由女人即也是 “单人” 生出来的。
309
这字句意思并非说妇女是从男子的身体里创造出来的, 而是说妇女和男子同属一类, 具有和男子同样的才智和脾性。哈娲 (夏娃) 是由阿丹 (亚当) 的肋骨创造出来的这一想法似乎是穆圣的一句话引起的, 即 “妇女是由肋骨创造出来的, 肋骨的最弯曲部分也必定是最高的部分。你使劲将它拉直, 它最易断裂” (بُخَارِی كِتَابُ النِّكَاحْ, Bukhari Kitabun-Nikah)。这句话只是反对而不是赞成上述观点。因为这话并未提到哈娲, 而只是谈到所有的妇女。因此很清楚, 每个妇女都不是由肋骨创造出来的。上面穆圣的这句话中所用的肋骨这个词意味着某种不直接显露的行为举止。该词本身含义是弯曲{بِحَارْ (Bihar) 和 مُحِيْط (Muhit)}。事实上, 该词指妇女的某种特点--------佯装生气和做作撒娇。在这句话中把 “不直接显露” 说成是妇女性格中最主要而合适的特征。有些人把妇女佯装生气当作真的生气, 因而态度生硬地对待她们。实际上,他们毁掉了妇女个性中最吸引人、最得人欢心的方面。
1
یعنی تم اس اللہ کے نام کا واسطہ دے کر اپنی ضروریات پورا کرنے کی خواہش کا اظہار کرتے ہو۔
b
33:71; 59:19.
c
7:190; 16:73; 30:22; 39:7.
484
Important Words:
رقیبا (Watcher) is derived from رقب. They say رقبه i.e. he watched him; or guarded him; or waited for him; or he kept or preserved it. رقیبis one of God’s attributes meaning, Watcher, Guardian, Keeper; One from Whom nothing is hidden.رقیب also means, an observer; a spy (Lane & Aqrab).
Commentary:
The words نفس واحدة (single soul) may signify: (1) Adam; or (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one. For instance, 2:62 speaks of one food, while it consisted of manna and quails; or (3) man and woman taken individually, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did. The preposition من (from) which has given rise to this misconception has been used in the Quran not only about Adam but about other men as well (e.g. 4:60; 9:128; 10:3; 62:3, 4), and in both cases it should mean the same thing, i.e. belonging to the same kind or species. The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body.
The idea of Eve having been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet to the effect "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This hadith is, however, an argument against the above view rather than in favour of it, for it makes no mention of Eve, and speaks of all women, and it is clear that every woman has not been created from a rib.
The expression "created from a rib" is evidently figurative and must not be taken literally. What it means is only that, like unto a rib, there is a sort of crookedness in the nature of woman and that this very crookedness lends charm to her. An analogous Quranic expression, viz.: خلق الانسان من عجل i.e. "man is made of (lit. from) haste" (21:38) helps to illustrate the point. These words clearly do not mean that man has been created out of a substance called عجل or haste. They mean only that man is hasty by nature. The above view has been supported by Majma‘ul Bihar, Bahrul-Muhit and Sirajul-Wahhaj, which all agree that in the above hadith the Arabic word ضلع means a certain crookedness of manners, the word itself meaning crookedness.
In fact, this hadith refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken of in the hadith as the highest or the best trait in her character, and those, who take affectation of anger on her part as an expression of her real anger and begin to deal harshly with her for that reason, in fact destroy woman’s most attractive and winning feature.
The verse places "the fear of God", side by side with "respect for the ties of relationship", thus emphasizing the importance of good treatment of relatives, on which the Quran lays so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind the parties of their duties to one another.
b
33:71; 59:19.
c
7:190; 16:73; 30:22; 39:7.
556
"Single soul" may signify: (1) Adam; (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one; (3) man and woman taken separately, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
557
The words do not mean that woman was created out of the body of man but that she belonged to the same species as man, possessing identical aptitudes and propensities. The idea that Eve had been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet, viz. "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This saying, if anything, constitutes an argument against the above view rather than being in its favour, for it makes no mention of Eve, but only speaks of all women, and it is clear that every woman has not been created from a rib. The word Dil‘ used in the above saying of the Prophet signifies a certain crookedness of manners, the word itself meaning crookedness (Bihar & Muhit). In fact, it refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken
558
The verse places "the fear of God", side by side with "respect for the ties of kinship", thus emphasizing the importance of good treatment of relatives, on which the Qur’an has laid so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind both the parties of their duties to each other.
وَيَٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَٰمِلٌ ۖ سَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَٰذِبٌ ۖ وَٱرْتَقِبُوٓا۟ إِنِّى مَعَكُمْ رَقِيبٌ
39:40.
39:40.
The verse may also signify that they should go on working according to their own lights and plans, and he would work as guided by his Faith. The results would show who was working in accordance with God’s Will and who was seeking to defy and frustrate His purpose.
6:136; 39:40.
Important Words:
علی مکانتکم (as best you can). See 6:136.
Commentary:
The words, act as best you can, I too am acting, mean that they should go on working according to their own lights and plans, and he could work as guided by his faith. The results would show who was working in accordance with God’s will and who was seeking to defy and frustrate His purpose.
In fact, Prophets of God always ask their people to leave the matter to God and wait for His decision, but their opponents always seek to take the matter into their own hands. The result invariably is that their efforts to destroy the Prophet and his followers prove futile and they themselves are destroyed.
b
39:40.
a
6:136; 39:40.
1474
Important Words:
علی مکانتکم (as best you can). See 6:136.
Commentary:
The words, act as best you can, I too am acting, mean that they should go on working according to their own lights and plans, and he could work as guided by his faith. The results would show who was working in accordance with God’s will and who was seeking to defy and frustrate His purpose.
In fact, Prophets of God always ask their people to leave the matter to God and wait for His decision, but their opponents always seek to take the matter into their own hands. The result invariably is that their efforts to destroy the Prophet and his followers prove futile and they themselves are destroyed.
a
39:40.
1343A
The verse may also signify that they should go on working according to their own lights and plans, and he would work as guided by his Faith. The results would show who was working in accordance with God’s Will and who was seeking to defy and frustrate His purpose.
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
43:81; 82:11, 12; 86:5.
43:81; 82:11, 12; 86:5.
43:81; 82:11-12.
Important Words:
یلفظ (he utters) is aorist from لفظ. They say لفظه البحر i.e. the sea cast it forth upon the shore, لفظ فلان نفسه means, such a one died. لفظ القول او بالقول means, he uttered or spoke the word (Lane & Aqrab).
عتید (ready) is derived from عتد. They say عتد الشیء i.e. the thing was or became ready, at hand, prepared; it became great, big or bulky. عتید means, ready, at hand, near; bulky, big or great (Lane & Aqrab).
a
43:81; 82:11, 12; 86:5.
a
43:81; 82:11-12.
3871
Important Words:
یلفظ (he utters) is aorist from لفظ. They say لفظه البحر i.e. the sea cast it forth upon the shore, لفظ فلان نفسه means, such a one died. لفظ القول او بالقول means, he uttered or spoke the word (Lane & Aqrab).
عتید (ready) is derived from عتد. They say عتد الشیء i.e. the thing was or became ready, at hand, prepared; it became great, big or bulky. عتید means, ready, at hand, near; bulky, big or great (Lane & Aqrab).
a
43:81; 82:11, 12; 86:5.