Search Results for "يُصَبُّ"
View Aspects
وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍۭ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَـَٔاتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
اصل میں حال ہے مگر ترجمہ صفت کے مشابہ ہو گیا ہے جس کے بغیر چارہ نہ تھا مگر مفہوم میں کوئی فرق نہیں پڑا اور نہ عربی کے استعمال میں فرق پڑا ہے۔
اَلطَّلُّ: اَضْعَفُ الْمَطَرِ (اقرب) طَلَّ نہایت خفیف بارش کو کہتے ہیں۔
See 2:262.
Spending money in the cause of Allah strengthens the soul of a person because by spending his hard-earned wealth he voluntarily imposes a burden on himself which makes him firmer and more steadfast in faith.
The hearts of believers who spend freely in the cause of God are like an elevated piece of ground to which heavy rain, which sometimes proves harmful for low-lying tracts, can do no harm. On the other hand, it is benefitted by rain, whether it is heavy or light.
See 2:262.
Important Words:
تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).
ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.
Commentary:
Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.
The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.
In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).
Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.
b
4:39; 8:48.
204
为了安拉的事业而花钱, 可以增强一个人的精神力量, 因为他花掉了辛苦赚来的钱, 自愿增加自己的负担, 这就使他的信念更坚定、更牢固。
1
اصل میں حال ہے مگر ترجمہ صفت کے مشابہ ہو گیا ہے جس کے بغیر چارہ نہ تھا مگر مفہوم میں کوئی فرق نہیں پڑا اور نہ عربی کے استعمال میں فرق پڑا ہے۔
2
اَلطَّلُّ: اَضْعَفُ الْمَطَرِ (اقرب) طَلَّ نہایت خفیف بارش کو کہتے ہیں۔
a
See 2:262.
272
Important Words:
تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).
ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.
Commentary:
Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.
The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.
In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).
Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.
d
See 2:262.
334
Spending money in the cause of Allah strengthens the soul of a person because by spending his hard-earned wealth he voluntarily imposes a burden on himself which makes him firmer and more steadfast in faith.
335
The hearts of believers who spend freely in the cause of God are like an elevated piece of ground to which heavy rain, which sometimes proves harmful for low-lying tracts, can do no harm. On the other hand, it is benefitted by rain, whether it is heavy or light.
فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَٰرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٌ ۚ فَعَسَى ٱللَّهُ أَن يَأْتِىَ بِٱلْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِۦ فَيُصْبِحُوا۟ عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ نَٰدِمِينَ
32:30.
یعنی دل میں یہ بات کہتے جاتے ہیں۔
32:30.
Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane).
"Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it.
32:30, 31.
Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it.
b
32:30.
1
یعنی دل میں یہ بات کہتے جاتے ہیں۔
a
32:30, 31.
684
Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it.
b
32:30.
758
Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane).
759
"Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it.
قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ ۖ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِى ۖ قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ ۖ إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ
12:57.
12:57.
12:57.
Commentary:
The way in which Joseph referred to the past behaviour of his brothers, coupled with the repeated assurance of their father that Joseph was alive, did not take long in suggesting to them the idea that the high dignitary standing before them was no other than Joseph himself. So they asked in surprise, "Art thou Joseph?", upon which Joseph, not desiring to keep them in suspense any longer, at once revealed his identity to them. After having disclosed himself to them, he gently told them that one could not overcome difficulties by merely begging and suffering oneself to be degraded, but that the secret of all success lay in piety and patience, in hard work and in trusting in God Who was ever the Protecting Friend of the righteous.
a
12:57.
a
12:57.
1590
Commentary:
The way in which Joseph referred to the past behaviour of his brothers, coupled with the repeated assurance of their father that Joseph was alive, did not take long in suggesting to them the idea that the high dignitary standing before them was no other than Joseph himself. So they asked in surprise, "Art thou Joseph?", upon which Joseph, not desiring to keep them in suspense any longer, at once revealed his identity to them. After having disclosed himself to them, he gently told them that one could not overcome difficulties by merely begging and suffering oneself to be degraded, but that the secret of all success lay in piety and patience, in hard work and in trusting in God Who was ever the Protecting Friend of the righteous.
b
12:57.
أَوْ يُصْبِحَ مَآؤُهَا غَوْرًا فَلَن تَسْتَطِيعَ لَهُۥ طَلَبًا
他们的伟大才能和智力造诣的源泉, 成为他们物质进步的主要依靠, 用 «古兰经» 的话说, “保持他们的果园郁郁葱葱”, 将会枯竭, 其结果是他们的果园全部都荒废。他们的精神生命力的源泉也将枯竭。
پانی خشک ہو جانے سے مراد کلام الٰہی کا سلسلہ بند ہو جانا ہے۔
The springs of their great talents and intellectual attainments on which their material progress mainly depends or which, in the words of the Qur’an, keep their garden fresh and green, will dry up, resulting in the complete desolation of their "garden." Their springs of spiritual freshness will also dry up.
Commentary:
The words, Or its water will become sunk in the ground, mean that the springs of their great talents and intellectual attainments on which their material progress mainly depended or which, in the words of the Quran, kept their garden fresh and green, will become dried up, resulting in the complete desolation of their garden.
764
他们的伟大才能和智力造诣的源泉, 成为他们物质进步的主要依靠, 用 «古兰经» 的话说, “保持他们的果园郁郁葱葱”, 将会枯竭, 其结果是他们的果园全部都荒废。他们的精神生命力的源泉也将枯竭。
2
پانی خشک ہو جانے سے مراد کلام الٰہی کا سلسلہ بند ہو جانا ہے۔
2082
Commentary:
The words, Or its water will become sunk in the ground, mean that the springs of their great talents and intellectual attainments on which their material progress mainly depended or which, in the words of the Quran, kept their garden fresh and green, will become dried up, resulting in the complete desolation of their garden.
1694
The springs of their great talents and intellectual attainments on which their material progress mainly depends or which, in the words of the Qur’an, keep their garden fresh and green, will dry up, resulting in the complete desolation of their "garden." Their springs of spiritual freshness will also dry up.
۞ هَٰذَانِ خَصْمَانِ ٱخْتَصَمُوا۟ فِى رَبِّهِمْ ۖ فَٱلَّذِينَ كَفَرُوا۟ قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارٍ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ ٱلْحَمِيمُ
44:49; 55:45; 56:43-54.
یعنی مومن اور کافر۔
44:49; 55:45; 56:43-54.
The reference in the words "These are two" is to two classes of men—the believers and disbelievers.
Commentary:
The reference in the words "These two" is to two classes of men—the believers and disbelievers, i.e. those who obey and willingly submit to the laws of nature and those of the Shari‘ah and those who flout, disobey and defy these laws. The verse means to say that the second class of men will suffer the evil consequences of their disobedience and defiance.
b
44:49; 55:45; 56:43-54.
2
یعنی مومن اور کافر۔
a
44:49; 55:45; 56:43-44.2452
Commentary:
The reference in the words "These two" is to two classes of men—the believers and disbelievers, i.e. those who obey and willingly submit to the laws of nature and those of the Shari‘ah and those who flout, disobey and defy these laws. The verse means to say that the second class of men will suffer the evil consequences of their disobedience and defiance.
b
44:49; 55:45; 56:43-54.
1941
The reference in the words "These are two" is to two classes of men—the believers and disbelievers.
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَٰدِمِينَ
Commentary:
The wages of sin is death. The leaders of disbelief always come to grief. They also repent of their misdeeds but often too late. This is another lesson which the history of religion teaches but which disbelievers never take to heart.
2539
Commentary:
The wages of sin is death. The leaders of disbelief always come to grief. They also repent of their misdeeds but often too late. This is another lesson which the history of religion teaches but which disbelievers never take to heart.
وَقَالَ رَجُلٌ مُّؤْمِنٌ مِّنْ ءَالِ فِرْعَوْنَ يَكْتُمُ إِيمَٰنَهُۥٓ أَتَقْتُلُونَ رَجُلًا أَن يَقُولَ رَبِّىَ ٱللَّهُ وَقَدْ جَآءَكُم بِٱلْبَيِّنَٰتِ مِن رَّبِّكُمْ ۖ وَإِن يَكُ كَٰذِبًا فَعَلَيْهِ كَذِبُهُۥ ۖ وَإِن يَكُ صَادِقًا يُصِبْكُم بَعْضُ ٱلَّذِى يَعِدُكُمْ ۖ إِنَّ ٱللَّهَ لَا يَهْدِى مَنْ هُوَ مُسْرِفٌ كَذَّابٌ
69:45, 47.
یہ مطلب نہیں کہ جو حد سے بڑھ کر جھوٹ بولے‘ اسے کامیاب نہیں کرتا‘ بلکہ عربی زبان میں بعض دفعہ مبالغہ پر نفی لائی جاتی ہے اور مراد یہ ہوتی ہے کہ اس قسم کی تھوڑی سی چیز بھی برداشت نہیں کی جائے گی۔
69:45, 47.
The believing man had kept hidden his faith in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
69:45, 47.
Commentary:
It seems that under the influence of Pharaoh’s wife who was a very righteous woman (66:12) some other members of his household had also believed in Moses and the "believing man" might have been one of them. The good man kept his faith concealed in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
The verse also embodies an infallible criterion to test the truth of the claim of a Divine Reformer viz. that (1) a forger of lies is never allowed to grow and prosper and that (2) the opponents of a Divine Reformer do not go unpunished.
e
69:45, 47.
1
یہ مطلب نہیں کہ جو حد سے بڑھ کر جھوٹ بولے‘ اسے کامیاب نہیں کرتا‘ بلکہ عربی زبان میں بعض دفعہ مبالغہ پر نفی لائی جاتی ہے اور مراد یہ ہوتی ہے کہ اس قسم کی تھوڑی سی چیز بھی برداشت نہیں کی جائے گی۔
a
69:45, 47.
3516
Commentary:
It seems that under the influence of Pharaoh’s wife who was a very righteous woman (66:12) some other members of his household had also believed in Moses and the "believing man" might have been one of them. The good man kept his faith concealed in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
The verse also embodies an infallible criterion to test the truth of the claim of a Divine Reformer viz. that (1) a forger of lies is never allowed to grow and prosper and that (2) the opponents of a Divine Reformer do not go unpunished.
a
69:45, 47.
2603
The believing man had kept hidden his faith in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
فَإِن يَصْبِرُوا۟ فَٱلنَّارُ مَثْوًى لَّهُمْ ۖ وَإِن يَسْتَعْتِبُوا۟ فَمَا هُم مِّنَ ٱلْمُعْتَبِينَ
14:22.
16:85; 30:58.
The crimes of disbelievers are so heinous and hideous that they will not be granted, or taken back into God’s favour, or the meaning is that the disbelievers will not be allowed even to approach the ‘Atabah (threshold) of the Throne of God to ask for His mercy.
14:22; 52:17.
16:85; 30:58.
Important Words:
معتبین (to whom forgiveness is shown) is derived from أعتب which is again derived from عتب. أعتبه means, he granted him his goodwill or favour; became well-pleased with him. They say استعتبته فأعتبنی i.e. I asked him to grant me or regard me with his goodwill or favour or to become well-pleased with me and he granted me his favour (Lane & Aqrab). See also 30:58.
Commentary:
The verse means to say that the crimes of disbelievers are so heinous and hideous that they will not be granted, or taken back into, God’s favour, or win back His pleasure, or they will not be allowed even to approach the عتبة (threshold) of the throne of God, to ask for His mercy.
b
14:22.
c
16:85; 30:58.
1186
不信者罪大恶极, 所以他们将不会得到安拉的恩宠, 这意思也可以是, 不信者甚至将得不到允许接近安拉帝位门槛以祈求他的仁慈。
a
14:22; 52:17.
b
16:85; 30:58.
3576
Important Words:
معتبین (to whom forgiveness is shown) is derived from أعتب which is again derived from عتب. أعتبه means, he granted him his goodwill or favour; became well-pleased with him. They say استعتبته فأعتبنی i.e. I asked him to grant me or regard me with his goodwill or favour or to become well-pleased with me and he granted me his favour (Lane & Aqrab). See also 30:58.
Commentary:
The verse means to say that the crimes of disbelievers are so heinous and hideous that they will not be granted, or taken back into, God’s favour, or win back His pleasure, or they will not be allowed even to approach the عتبة (threshold) of the throne of God, to ask for His mercy.
a
14:22.
b
16:85; 30:58.
2631
The crimes of disbelievers are so heinous and hideous that they will not be granted, or taken back into God’s favour, or the meaning is that the disbelievers will not be allowed even to approach the ‘Atabah (threshold) of the Throne of God to ask for His mercy.