أَبِى
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "أَبِى".
ٱذْهَبُوا۟ بِقَمِيصِى هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِى يَأْتِ بَصِيرًا وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ
مفسرین لکھتے ہیں کہ انہوں نے کرتہ یعقوبؑ کے منہ پر ڈال دیا۔ جس سے وہ دیکھنے لگ گئے۔ مگر اصل بات یہ ہے کہ یوسفؑ کو یقین تھا کہ اب تک میرے باپ نے وہ کرتہ یاد رکھا ہوگا جو میں نے گم شدگی کے وقت پہنا ہوا تھا۔ جب یہ کرتہ اس کے سامنے رکھا جائے گا تو وہ سمجھ جائے گا کہ یوسفؑ زندہ ہے اور یہ اسی کا پرانا کرتہ ہے۔ اس موقعہ پر مثنوی رومیؒ کی وہ حکایت پڑھ لینی چاہیے جس میں ایاز کا ذکر ہے جب اس نے خزانہ میں رات کو جاکر نماز پڑھی۔ اس سے معلوم ہو جائے گا کہ نیک آدمی بُرے وقتوں کے کپڑے اس لئے سنبھال کے رکھتے ہیں تا ان کو خداتعالیٰ کا فضل یاد دلاتے رہیں۔
Important Words:
وجه (before) gives a number of meanings, e.g. face; the part of a thing facing one; direction etc., القی الشیء علی وجھه means, he put or placed the thing before or in front of him.
یات بصیرا (will come to know). بصیر means, seeing; endowed with mental perception; knowing (Lane).
Commentary:
Joseph gave his brothers his shirt to lay before their father, so that the sight of it might please him, as the sight of the first shirt had grieved him, and he might be induced to pray for his brothers and extend to them his pardon.
The words, he will come to know, mean that formerly Jacob had known only by Divine revelation that Joseph was alive and his knowledge was then only a matter of belief. Now, by actually seeing the shirt the belief would become converted into factual knowledge.
2
مفسرین لکھتے ہیں کہ انہوں نے کرتہ یعقوبؑ کے منہ پر ڈال دیا۔ جس سے وہ دیکھنے لگ گئے۔ مگر اصل بات یہ ہے کہ یوسفؑ کو یقین تھا کہ اب تک میرے باپ نے وہ کرتہ یاد رکھا ہوگا جو میں نے گم شدگی کے وقت پہنا ہوا تھا۔ جب یہ کرتہ اس کے سامنے رکھا جائے گا تو وہ سمجھ جائے گا کہ یوسفؑ زندہ ہے اور یہ اسی کا پرانا کرتہ ہے۔ اس موقعہ پر مثنوی رومیؒ کی وہ حکایت پڑھ لینی چاہیے جس میں ایاز کا ذکر ہے جب اس نے خزانہ میں رات کو جاکر نماز پڑھی۔ اس سے معلوم ہو جائے گا کہ نیک آدمی بُرے وقتوں کے کپڑے اس لئے سنبھال کے رکھتے ہیں تا ان کو خداتعالیٰ کا فضل یاد دلاتے رہیں۔
1593
Important Words:
وجه (before) gives a number of meanings, e.g. face; the part of a thing facing one; direction etc., القی الشیء علی وجھه means, he put or placed the thing before or in front of him.
یات بصیرا (will come to know). بصیر means, seeing; endowed with mental perception; knowing (Lane).
Commentary:
Joseph gave his brothers his shirt to lay before their father, so that the sight of it might please him, as the sight of the first shirt had grieved him, and he might be induced to pray for his brothers and extend to them his pardon.
The words, he will come to know, mean that formerly Jacob had known only by Divine revelation that Joseph was alive and his knowledge was then only a matter of belief. Now, by actually seeing the shirt the belief would become converted into factual knowledge.
فَجَآءَتْهُ إِحْدَىٰهُمَا تَمْشِى عَلَى ٱسْتِحْيَآءٍ قَالَتْ إِنَّ أَبِى يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا ۚ فَلَمَّا جَآءَهُۥ وَقَصَّ عَلَيْهِ ٱلْقَصَصَ قَالَ لَا تَخَفْ ۖ نَجَوْتَ مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ
The words, thou hast escaped from the unjust people, show that on hearing Moses’s story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
Commentary:
The words, "thou has escaped from the wicked people," show that on hearing Moses’ story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
2894
Commentary:
The words, "thou has escaped from the wicked people," show that on hearing Moses’ story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
2210
The words, thou hast escaped from the unjust people, show that on hearing Moses’s story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ
108:4.
阿布•拉赫卜 (اَبُوْ لَهَب, Abū Lahab,火焰之父) 是穆圣的叔父阿布杜勒•乌扎(عَبْدُ الْعُزَّی, ‘Abdul-‘Uzza) 的外号, 他是穆圣的宿敌和迫害者。他有这样的称号既是因为他的肤色和头发是红色的, 也因为他脾气暴躁。这一章使人想起穆圣早年传教的一件事。当时穆圣得到安拉的命令, 召集他的亲戚, 并向他们传播安拉的启示, 于是有一天他站在萨法山 (صَفَا, Safa) 上, 点了麦加不同宗族的名字--------卢怀 (لُؤی, Luwayy) 族、穆拉 (مُرَّة, Murrah) 族、凯拉布 (كِلَاب, Kilab) 族和古塞 (قُصَی, Qusayy) 族--------还有他们的近亲。他对他们说, 他是安拉的使者, 并且说, 如果他们不接受他传达的启示, 不放弃他们邪恶的行径, 他们将遭到安拉的惩罚。穆圣还没有把话说完, 阿布•拉赫卜就站起来说: “但愿你灭亡吧! 你召集我们就是为了这个吗?” («布哈里圣训实录») “火焰之父” 这个外号既可特指阿布•拉赫卜, 也可指任何脾气暴躁的伊斯兰教的敌人, 更可以指 “近代” 西方国家, 因为它们拥有并控制原子武器和核武器--------其中一个集团完全弃绝安拉, 另一个否认安拉的独一性, 可是两者同样反对伊斯兰教。在这个意义上, “双手” 的意思指这两个集团。这节经文的含义是, 伊斯兰教的敌人--------特别是西方强国及其卫星国--------的一切努力和计谋将彻底失败, 他们的一切邪恶计划反而害了他们自己; 他们会暴跳如雷, 因为眼看伊斯兰教蒸蒸日上, 而他们自己的财富、权力和他们占有的东西就在他们的眼前毁灭。
یا تو اَبُوْلَھَب کے رنگ کی طرف اشارہ ہے جو بہت سفید تھا یا اس کی طبیعت کی طرف اشارہ ہے جو بہت غصیلی تھی۔ یا ہر دشمن اسلام کی طرف اس کی باطنی حالت کی وجہ سے اشارہ ہے۔ یا امریکہ اور روس کی طرف اشارہ ہے‘ جن دونوں نے اپنے دو دو حلیف بنا چھوڑے ہیں تاکہ بوقتِ جنگ کام آئیں۔ اور حلیف ہاتھ کا ترجمہ بھی ہو سکتا ہے کیونکہ ہاتھ سے بھی مدد یا دفاع کا کام لیا جاتا ہے۔ اللہ تعالیٰ فرماتا ہے کہ چونکہ یہ دونوں فریق غلطی پر ہوں گے۔ ایک فریق تثلیث پر قائم ہوگا اور دوسرا فریق دہر ّیت پر‘ اس لئے ہم نے ان دونوں فریق کے دونوں ہاتھوں کو شل کر دیا ہے۔ یعنی ان کے جودو بڑے بڑے ساتھی ہیں ان ک
108:4.
Abu Lahab (Father of Flame) was the nickname of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or also because he had a fiery temper. The Surah recalls an incident during the early preaching of the Holy Prophet. On being commanded by God to call together his relatives and to deliver to them the Divine Message, the Holy Prophet, one day, stood on mount Safa and called the different Meccan tribes by name—the tribes of Luwayy, Murrah, Kilab and Qusayy—and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, 'Ruin seize thee, is it for this that thou hast called us together' (Bukhari)? The nickname 'Father of Flame' may either refer particularly to Abu Lahab or to any hot-tempered ene
108:4.
Important Words:
یدان (two hands), is the dual form of ید which among other things means, power, influence; assistance, help, protection; troops, host, army; possession; wealth (Lane). See also 5:65, & 38:46.
تب (perish) means, he suffered loss; he became lost; he perished; he died. تباب , تبیب and تب (tabbun) are all infinitive nouns meaning, loss; death; destruction; perdition. They say تباله i.e. may he perish; may perdition be his lot. تبت یدہ also means, may he perish (Lane & Aqrab).
Commentary:
ابولھب (Father of Flame) was the nick name of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or because he had a fiery temper. The Surah recalls an incident during the early preachings of the Holy Prophet. On being informed by God to call together his relatives and to deliver to them the Divine Message the Holy Prophet stood on the Mount Safa and called the different Meccan tribes by name—the tribes of Lawwi, Murra, Kilab and Qussayy, and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, تبالک ألھذا جمعتنا ھذا الیوم i.e. ruin seize thee, is it for this that thou hast called us together (Bukhari).
The sobriquet "Father of Flame" may either refer to the Holy Prophet’s uncle or to any hot tempered enemy of Islam or better still it may apply to the western powers of the latter days who own and control atomic and nuclear weapons—one group of them repudiating God altogether, and the other denying His Unity but both being equally opposed to Islam. In this sense "the two hands" would signify these two groups.
The verse purports to say that all endeavours and machinations of the enemies of Islam, particularly of the two groups of western powers and their satellites, would utterly fail and all their nefarious designs would recoil on their own heads; they would burn with rage at seeing Islam progressing, and their own wealth, power and possessions (أید) perishing before their very eyes.
b
108:4.
1812
阿布•拉赫卜 (اَبُوْ لَهَب, Abū Lahab,火焰之父) 是穆圣的叔父阿布杜勒•乌扎(عَبْدُ الْعُزَّی, ‘Abdul-‘Uzza) 的外号, 他是穆圣的宿敌和迫害者。他有这样的称号既是因为他的肤色和头发是红色的, 也因为他脾气暴躁。这一章使人想起穆圣早年传教的一件事。当时穆圣得到安拉的命令, 召集他的亲戚, 并向他们传播安拉的启示, 于是有一天他站在萨法山 (صَفَا, Safa) 上, 点了麦加不同宗族的名字--------卢怀 (لُؤی, Luwayy) 族、穆拉 (مُرَّة, Murrah) 族、凯拉布 (كِلَاب, Kilab) 族和古塞 (قُصَی, Qusayy) 族--------还有他们的近亲。他对他们说, 他是安拉的使者, 并且说, 如果他们不接受他传达的启示, 不放弃他们邪恶的行径, 他们将遭到安拉的惩罚。穆圣还没有把话说完, 阿布•拉赫卜就站起来说: “但愿你灭亡吧! 你召集我们就是为了这个吗?” («布哈里圣训实录») “火焰之父” 这个外号既可特指阿布•拉赫卜, 也可指任何脾气暴躁的伊斯兰教的敌人, 更可以指 “近代” 西方国家, 因为它们拥有并控制原子武器和核武器--------其中一个集团完全弃绝安拉, 另一个否认安拉的独一性, 可是两者同样反对伊斯兰教。在这个意义上, “双手” 的意思指这两个集团。这节经文的含义是, 伊斯兰教的敌人--------特别是西方强国及其卫星国--------的一切努力和计谋将彻底失败, 他们的一切邪恶计划反而害了他们自己; 他们会暴跳如雷, 因为眼看伊斯兰教蒸蒸日上, 而他们自己的财富、权力和他们占有的东西就在他们的眼前毁灭。
1
یا تو اَبُوْلَھَب کے رنگ کی طرف اشارہ ہے جو بہت سفید تھا یا اس کی طبیعت کی طرف اشارہ ہے جو بہت غصیلی تھی۔ یا ہر دشمن اسلام کی طرف اس کی باطنی حالت کی وجہ سے اشارہ ہے۔ یا امریکہ اور روس کی طرف اشارہ ہے‘ جن دونوں نے اپنے دو دو حلیف بنا چھوڑے ہیں تاکہ بوقتِ جنگ کام آئیں۔ اور حلیف ہاتھ کا ترجمہ بھی ہو سکتا ہے کیونکہ ہاتھ سے بھی مدد یا دفاع کا کام لیا جاتا ہے۔ اللہ تعالیٰ فرماتا ہے کہ چونکہ یہ دونوں فریق غلطی پر ہوں گے۔ ایک فریق تثلیث پر قائم ہوگا اور دوسرا فریق دہر ّیت پر‘ اس لئے ہم نے ان دونوں فریق کے دونوں ہاتھوں کو شل کر دیا ہے۔ یعنی ان کے جودو بڑے بڑے ساتھی ہیں ان ک
b
108:4.
4863
Important Words:
یدان (two hands), is the dual form of ید which among other things means, power, influence; assistance, help, protection; troops, host, army; possession; wealth (Lane). See also 5:65, & 38:46.
تب (perish) means, he suffered loss; he became lost; he perished; he died. تباب , تبیب and تب (tabbun) are all infinitive nouns meaning, loss; death; destruction; perdition. They say تباله i.e. may he perish; may perdition be his lot. تبت یدہ also means, may he perish (Lane & Aqrab).
Commentary:
ابولھب (Father of Flame) was the nick name of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or because he had a fiery temper. The Surah recalls an incident during the early preachings of the Holy Prophet. On being informed by God to call together his relatives and to deliver to them the Divine Message the Holy Prophet stood on the Mount Safa and called the different Meccan tribes by name—the tribes of Lawwi, Murra, Kilab and Qussayy, and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, تبالک ألھذا جمعتنا ھذا الیوم i.e. ruin seize thee, is it for this that thou hast called us together (Bukhari).
The sobriquet "Father of Flame" may either refer to the Holy Prophet’s uncle or to any hot tempered enemy of Islam or better still it may apply to the western powers of the latter days who own and control atomic and nuclear weapons—one group of them repudiating God altogether, and the other denying His Unity but both being equally opposed to Islam. In this sense "the two hands" would signify these two groups.
The verse purports to say that all endeavours and machinations of the enemies of Islam, particularly of the two groups of western powers and their satellites, would utterly fail and all their nefarious designs would recoil on their own heads; they would burn with rage at seeing Islam progressing, and their own wealth, power and possessions (أید) perishing before their very eyes.
b
108:4.
3458
Abu Lahab (Father of Flame) was the nickname of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or also because he had a fiery temper. The Surah recalls an incident during the early preaching of the Holy Prophet. On being commanded by God to call together his relatives and to deliver to them the Divine Message, the Holy Prophet, one day, stood on mount Safa and called the different Meccan tribes by name—the tribes of Luwayy, Murrah, Kilab and Qusayy—and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, 'Ruin seize thee, is it for this that thou hast called us together' (Bukhari)? The nickname 'Father of Flame' may either refer particularly to Abu Lahab or to any hot-tempered ene