رَجِیۡم
Appears 2 times in Quran
📖 Lane's Lexicon
Classical definitions for root رجم
Derived Stems (28)
Derived Words (2)
Words derived from the lemma "رَجِیۡم".
Occurrences in Quran
Found 2 verses containing "رَجِیۡم".
قَالَ فَاخۡرُجۡ مِنۡہَا فَاِنَّکَ رَجِیۡمٌ
7:14, 19; 38:78.
The pronoun ha in the expression min-ha does not refer to the post- mortal Heaven because Heaven is a place where Satan could not possibly enter and tempt Adam and from where no one is ever turned out (15:49). It refers to that state of apparent bliss in this world in which men happen to be before the advent of a Prophet when, though they might be victim to wrong beliefs, yet, not having rejected a Prophet, they are not altogether deprived of
7:14,19; 38:78.
Commentary:
Iblis or the Arch-Satan may not be deserving of punishment because it is, as it were, part of his being to incite men to evil deeds; but his manifestations and embodiments among human beings certainly are. It appears from the Quran that the person who opposed Adam was not Iblis himself but only his mani-festation, for we are told that he came to Adam and talked with him. If he was the very Iblis who, as the Quran says, was from among the jinn, he might as well become visible to us and hence talk with us for, being the progeny of Adam, we are subject to all those influences to which Adam was. But such a thing has never happened. The fact that Iblis does not come to us shows that the person who had a talk with Adam was not the Iblis who was created of fire, but only his human manifestation whom Iblis used as a tool to put Adam into trouble. This is what happens in the case of every Prophet and, in fact, in that of every human being.
The pronoun ھا in the expression منھا (hence) does not refer to the post-mortal Heaven as supposed by some commentators, because Heaven is a place where Satan could not possibly visit and tempt Adam. Nor could Adam be turned out of it; nor can the pronoun refer to the earthly garden in which Adam was placed; for when once Satan was turned out of it, he could not possibly enter it again. So the pronoun refers to that gate of apparent bliss in which men happen to live before the advent of a Prophet when, though they might be prey to many errors, yet, not having rejected a Prophet they are not deprived of divine favours which are here represented in the form of a جنة or garden.
g
7:14, 19; 38:78.
664
مِنْهَا (Min-ha) 这一用语中, 代词 هَا (ha) 不是指死后的天园。因为天园不是恶魔能够进去诱惑阿丹的地方。从来没有人从这里被撵出去过 (15:49)。它是指今世里显而易见的极乐状况。在先知降生之前, 人们也生存在世上。那时, 虽然他们是错误信仰的受骗者, 但没有抵制过先知。他们完全没有剥夺安拉赐于的恩惠。这些恩惠在 «古兰经» 中, 以 جَنَّة (Jannah, 天园) 来表示。
a
7:14,19; 38:78.
1739
Commentary:
Iblis or the Arch-Satan may not be deserving of punishment because it is, as it were, part of his being to incite men to evil deeds; but his manifestations and embodiments among human beings certainly are. It appears from the Quran that the person who opposed Adam was not Iblis himself but only his mani-festation, for we are told that he came to Adam and talked with him. If he was the very Iblis who, as the Quran says, was from among the jinn, he might as well become visible to us and hence talk with us for, being the progeny of Adam, we are subject to all those influences to which Adam was. But such a thing has never happened. The fact that Iblis does not come to us shows that the person who had a talk with Adam was not the Iblis who was created of fire, but only his human manifestation whom Iblis used as a tool to put Adam into trouble. This is what happens in the case of every Prophet and, in fact, in that of every human being.
The pronoun ھا in the expression منھا (hence) does not refer to the post-mortal Heaven as supposed by some commentators, because Heaven is a place where Satan could not possibly visit and tempt Adam. Nor could Adam be turned out of it; nor can the pronoun refer to the earthly garden in which Adam was placed; for when once Satan was turned out of it, he could not possibly enter it again. So the pronoun refers to that gate of apparent bliss in which men happen to live before the advent of a Prophet when, though they might be prey to many errors, yet, not having rejected a Prophet they are not deprived of divine favours which are here represented in the form of a جنة or garden.
e
7:14, 19; 38:78.
1497
The pronoun ha in the expression min-ha does not refer to the post- mortal Heaven because Heaven is a place where Satan could not possibly enter and tempt Adam and from where no one is ever turned out (15:49). It refers to that state of apparent bliss in this world in which men happen to be before the advent of a Prophet when, though they might be victim to wrong beliefs, yet, not having rejected a Prophet, they are not altogether deprived of
قَالَ فَاخۡرُجۡ مِنۡہَا فَاِنَّکَ رَجِیۡمٌ
7:14; 15:35.
7:14; 15:35.
The pronoun ha in the expression, min-ha, does not refer to post- mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). It refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Qur’an as Jannah.
7:14; 15:35.
Commentary:
The pronoun ھا in the expression منھا (from hence) does not refer to post-mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). In fact the pronoun refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Quran as جنة (garden).
c
7:14; 15:35.
c
7:14; 15:35.
3432
Commentary:
The pronoun ھا in the expression منھا (from hence) does not refer to post-mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). In fact the pronoun refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Quran as جنة (garden).
b
7:14; 15:35.
2557
The pronoun ha in the expression, min-ha, does not refer to post- mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). It refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Qur’an as Jannah.