تُصِبْهُمْ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "تُصِبْهُمْ".
أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِ ٱللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِكَ ۚ قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ ۖ فَمَالِ هَٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا
62:9.
62:9.
The words either refer to the general physical law about the inevitability of death, or they may be taken as particularly addressed to the Hypocrites, who disobeyed the Divine command to fight, thinking that in this way they could avoid death.
The expression, All is from Allah, is true in this sense that God is the Final Controlling Power in the universe and whatever good or evil befalls man is attributable either to a general law of nature or to one or other of His special decrees.
62:9.
Important Words:
مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).
Commentary:
The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.
It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.
The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.
e
62:9.
e
62:9.
547
Important Words:
مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).
Commentary:
The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.
It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.
The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.
a
62:9.
635
The words either refer to the general physical law about the inevitability of death, or they may be taken as particularly addressed to the Hypocrites, who disobeyed the Divine command to fight, thinking that in this way they could avoid death.
636
The expression, All is from Allah, is true in this sense that God is the Final Controlling Power in the universe and whatever good or evil befalls man is attributable either to a general law of nature or to one or other of His special decrees.
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً فَرِحُوا۟ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ
10:22; 41:51, 52; 42:49.
10:22; 41:51, 52; 42:49.
10:22; 41:51-52; 42:49.
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
d
10:22; 41:51, 52; 42:49.
c
10:22; 41:51-52; 42:49.
3016
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
c
10:22; 41:51, 52; 42:49.
فَإِذَا جَآءَتْهُمُ ٱلْحَسَنَةُ قَالُوا۟ لَنَا هَٰذِهِۦ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا۟ بِمُوسَىٰ وَمَن مَّعَهُۥٓ ۗ أَلَآ إِنَّمَا طَٰٓئِرُهُمْ عِندَ ٱللَّهِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
27:48; 36:19.
27:48; 36:19.
Ta’ir means, an omen, a bodement of good or of evil; an evil fortune or ill-luck (Lane).
27:48; 36:19.
Important Words:
یطیروا (ascribed the evil fortune) is really یتطیروا which is derived from طار, from which also the word طائر (evil fortune ) is derived. They say, طار الطائر i.e. the bird flew or moved in the air by means of its wings. تطیربالشیء means, he augured evil from the thing, because it was the custom among the Arabs to take augury from the flight of birds, طائر meaning a bird. An Arab would say جری له الطائربامرکذا i.e. the bird, viz. fortune brought to him such an event. طائر therefore, means, a bird; a thing from which one augurs either good or evil; an omen, a bodement of good or of evil; an evil fortune or ill-luck; actions; the means of subsistence; the brain. The words انما طائر ھم عند الله mean, their evil fortune is with God; or the cause of their good and evil is with God; or the cause of their evil fortune is with God, i.e. their actions which are the real cause of their evil fortune have reached God and lie in store there (Lane & Lisan). See also 3:50.
Commentary:
The people of Pharaoh ascribed to Moses the evils and misfortunes that befell them. They pretended to think that the miseries with which they had been afflicted were due to the inauspicious advent of Moses. Such has always been the practice of disbelievers. When, at the advent of a heavenly Messenger, misfortunes befall the people in consequence of their misdeeds, they, instead of repenting of their sins, ascribe them to the inauspicious advent of the heavenly Messenger.
Since the word طائر (lit. a bird) signifies an action or evil fortune, the verse constitutes a severe rebuke administered to the people of Pharaoh. They are told that the misfortunes which had befallen them were due not to what they called the "inauspicious" advent of Moses, but to their own sins and iniquitous deeds. Thus the expression, the cause of their evil fortune is with Allah, means that the evil and malicious words which they uttered concerning Moses would be preserved with God and they would be duly punished for their insolence.
b
27:48; 36:19.
a
27:48; 36:19.
1021
Important Words:
یطیروا (ascribed the evil fortune) is really یتطیروا which is derived from طار, from which also the word طائر (evil fortune ) is derived. They say, طار الطائر i.e. the bird flew or moved in the air by means of its wings. تطیربالشیء means, he augured evil from the thing, because it was the custom among the Arabs to take augury from the flight of birds, طائر meaning a bird. An Arab would say جری له الطائربامرکذا i.e. the bird, viz. fortune brought to him such an event. طائر therefore, means, a bird; a thing from which one augurs either good or evil; an omen, a bodement of good or of evil; an evil fortune or ill-luck; actions; the means of subsistence; the brain. The words انما طائر ھم عند الله mean, their evil fortune is with God; or the cause of their good and evil is with God; or the cause of their evil fortune is with God, i.e. their actions which are the real cause of their evil fortune have reached God and lie in store there (Lane & Lisan). See also 3:50.
Commentary:
The people of Pharaoh ascribed to Moses the evils and misfortunes that befell them. They pretended to think that the miseries with which they had been afflicted were due to the inauspicious advent of Moses. Such has always been the practice of disbelievers. When, at the advent of a heavenly Messenger, misfortunes befall the people in consequence of their misdeeds, they, instead of repenting of their sins, ascribe them to the inauspicious advent of the heavenly Messenger.
Since the word طائر (lit. a bird) signifies an action or evil fortune, the verse constitutes a severe rebuke administered to the people of Pharaoh. They are told that the misfortunes which had befallen them were due not to what they called the "inauspicious" advent of Moses, but to their own sins and iniquitous deeds. Thus the expression, the cause of their evil fortune is with Allah, means that the evil and malicious words which they uttered concerning Moses would be preserved with God and they would be duly punished for their insolence.
b
27:48; 36:19.
1039
Ta’ir means, an omen, a bodement of good or of evil; an evil fortune or ill-luck (Lane).
فَإِنْ أَعْرَضُوا۟ فَمَآ أَرْسَلْنَٰكَ عَلَيْهِمْ حَفِيظًا ۖ إِنْ عَلَيْكَ إِلَّا ٱلْبَلَٰغُ ۗ وَإِنَّآ إِذَآ أَذَقْنَا ٱلْإِنسَٰنَ مِنَّا رَحْمَةً فَرِحَ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ ٱلْإِنسَٰنَ كَفُورٌ
11:11.
11:11.
17:84; 30:34; 39:9.
a
11:11.
b
17:84; 30:34; 39:9.
a
11:11.