يُثَبِّتَ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "يُثَبِّتَ".
- that He may strengthen
- and make your steps firm
Occurrences in Quran
Found 2 verses containing "يُثَبِّتَ".
إِذْ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ ٱلسَّمَآءِ مَآءً لِّيُطَهِّرَكُم بِهِۦ وَيُذْهِبَ عَنكُمْ رِجْزَ ٱلشَّيْطَٰنِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ ٱلْأَقْدَامَ
3:155.
这节经文指的是白德尔战役。
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
3:155.
The reference in the verse is to the Battle of Badr.
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
3:155.
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
536
这节经文指的是白德尔战役。
537
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
538
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
1
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
3
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
b
3:155.
1102
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
1101
The reference in the verse is to the Battle of Badr.
1102
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
1103
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
قُلْ نَزَّلَهُۥ رُوحُ ٱلْقُدُسِ مِن رَّبِّكَ بِٱلْحَقِّ لِيُثَبِّتَ ٱلَّذِينَ ءَامَنُوا۟ وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ
2:98; 26:194.
10:38; 12:112.
Commentary:
The verse continues the theme of the previous verse and in fact constitutes an argument in favour of the non-fulfilment of the prophecy of punishment. It purports to say that the medium through which the Quran has been sent is the Holy Spirit and not an angel of destruction. Therefore the object of the prophecies revealed is reformation and not destruction. So, if a person or persons, regarding whom prophecies of punishment are made, repent, the decree of God is changed accordingly, for the real object of prophecies is the material and spiritual well-being of the people, and God’s decrees are fulfilled in the way in which that object is best served.
As for changes in previous Laws, they too are made through the Holy Spirit and consequently what we have to see is whether the changes made are for the better and whether they satisfy human reason and conscience and lead to success and happiness. If the new teachings conduce to the improvement of the spiritual condition of the people, they should be accepted as heavenly teachings and should not be criticized and rejected.
d
2:98; 26:194.
e
12:112.
a
2:98; 26:194.
b
10:38; 12:112.
1903
Commentary:
The verse continues the theme of the previous verse and in fact constitutes an argument in favour of the non-fulfilment of the prophecy of punishment. It purports to say that the medium through which the Quran has been sent is the Holy Spirit and not an angel of destruction. Therefore the object of the prophecies revealed is reformation and not destruction. So, if a person or persons, regarding whom prophecies of punishment are made, repent, the decree of God is changed accordingly, for the real object of prophecies is the material and spiritual well-being of the people, and God’s decrees are fulfilled in the way in which that object is best served.
As for changes in previous Laws, they too are made through the Holy Spirit and consequently what we have to see is whether the changes made are for the better and whether they satisfy human reason and conscience and lead to success and happiness. If the new teachings conduce to the improvement of the spiritual condition of the people, they should be accepted as heavenly teachings and should not be criticized and rejected.
a
2:98; 26:194.
b
12:112.