غَنَم
Appears 3 times in Quran
📖 Lane's Lexicon
Classical definitions for root غنم
Derived Stems (28)
Derived Words (3)
Words derived from the lemma "غَنَم".
Occurrences in Quran
Found 3 verses containing "غَنَم".
وَعَلَى ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا كُلَّ ذِى ظُفُرٍ ۖ وَمِنَ ٱلْبَقَرِ وَٱلْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ إِلَّا مَا حَمَلَتْ ظُهُورُهُمَآ أَوِ ٱلْحَوَايَآ أَوْ مَا ٱخْتَلَطَ بِعَظْمٍ ۚ ذَٰلِكَ جَزَيْنَٰهُم بِبَغْيِهِمْ ۖ وَإِنَّا لَصَٰدِقُونَ
16:119.
یعنی شکاری جانور۔
دیکھیئے احبار باب۳ آیت ۱۴ تا ۱۷
16:119.
See Lev. 3: 17 and 7: 23. In the Talmud, exception is made of the fat that sticks to the ribs.
These things were forbidden to the Jews as a punishment for their transgression.
16:119.
Commentary:
The reader is referred to the Bible (Lev. 3:17) where it is said, "Ye eat neither fat nor blood." Again, in Lev. 7:23 it is said "Ye shall eat no manner of fat of ox or of sheep or of goat." In the Talmud, exception is made of the fat that sticks to the ribs. Similarly, the Jews regard as lawful any fat that cannot be separated from the intestines and the flesh (Enc. Bib., cols. 1544-45). This corroborates the Quran which says, and of the oxen and the sheep and goats did We forbid them their fats, save that which their backs bear or the intestines, or that which is mixed with a bone.
It is declared in the previous verse that the only things forbidden in Islam are (1) carrion, (2) blood poured forth, (3) flesh of swine, and (4) the slaughtered animal on which the name of anyone other than God is pronounced. The Jews might, however, say that there are other things beside the above which are also forbidden them by God. The Quran, therefore, adds that it is true that there are other foods which are forbidden to Jews, but they have not been included in the prohibited things here enumerated; for, these things had been forbidden them not because they were unclean but as a punishment for their transgression. So the declaration of the previous verse still remains true.
c
16:119.
2
یعنی شکاری جانور۔
3
دیکھیئے احبار باب۳ آیت ۱۴ تا ۱۷
a
16:119.
886
Commentary:
The reader is referred to the Bible (Lev. 3:17) where it is said, "Ye eat neither fat nor blood." Again, in Lev. 7:23 it is said "Ye shall eat no manner of fat of ox or of sheep or of goat." In the Talmud, exception is made of the fat that sticks to the ribs. Similarly, the Jews regard as lawful any fat that cannot be separated from the intestines and the flesh (Enc. Bib., cols. 1544-45). This corroborates the Quran which says, and of the oxen and the sheep and goats did We forbid them their fats, save that which their backs bear or the intestines, or that which is mixed with a bone.
It is declared in the previous verse that the only things forbidden in Islam are (1) carrion, (2) blood poured forth, (3) flesh of swine, and (4) the slaughtered animal on which the name of anyone other than God is pronounced. The Jews might, however, say that there are other things beside the above which are also forbidden them by God. The Quran, therefore, adds that it is true that there are other foods which are forbidden to Jews, but they have not been included in the prohibited things here enumerated; for, these things had been forbidden them not because they were unclean but as a punishment for their transgression. So the declaration of the previous verse still remains true.
a
16:119.
925
See Lev. 3: 17 and 7: 23. In the Talmud, exception is made of the fat that sticks to the ribs.
926
These things were forbidden to the Jews as a punishment for their transgression.
قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا۟ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِى وَلِىَ فِيهَا مَـَٔارِبُ أُخْرَىٰ
Ma’arib (uses) is the plural of Ma’ribah, which is derived from ariba. They say Ariba Ilaihi, i.e. he wanted it and sought it; and Ma’arib means, wants, uses, needs, requirements, purposes (Lane).
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matters of common concern. عصا means, a rod strong enough to support the weight of a man; communal and family life; a community; the shin-bone. شق العصا means, he separated himself from the community. شقوا عصا المسلمین means, they caused a split in the ranks of the Muslim community (Aqrab & Lane).
مآرب (uses) is the plural of مأربة which is derived from أرب (ariba). They say أرب بالشیء i.e. he became devoted to the thing. أرب الیه او به means, he wanted it and sought it. أربة means, want; intellect. غیر اولی الاربة means, idiots; persons deficient in intellect; persons such as have no need of women. مآرب means, wants, uses, needs, requirements, purposes (Lane & Aqrab).
Commentary:
God had only asked Moses what was in his hand. Moses did not confine himself to giving a direct reply, viz. that it was only a rod that he had held in his hand but also went on to enumerate some of its uses. It may be that taking advantage of his communion with the Divine Being, Moses desired to prolong the blessed talk.
As stated above it was a vision that Moses had seen and "rod" in the language of visions signifies a Prophet’s own community or people and "sheep" signifies those who do not actually belong to his community but only are under his care and protection. Moses’s reply meant that he not only invited and welcomed the help of his own people and relied upon their support in the furtherance of his own cause but also looked after the interests of other people who were under his protection but did not actually belong to his community.
2251
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matters of common concern. عصا means, a rod strong enough to support the weight of a man; communal and family life; a community; the shin-bone. شق العصا means, he separated himself from the community. شقوا عصا المسلمین means, they caused a split in the ranks of the Muslim community (Aqrab & Lane).
مآرب (uses) is the plural of مأربة which is derived from أرب (ariba). They say أرب بالشیء i.e. he became devoted to the thing. أرب الیه او به means, he wanted it and sought it. أربة means, want; intellect. غیر اولی الاربة means, idiots; persons deficient in intellect; persons such as have no need of women. مآرب means, wants, uses, needs, requirements, purposes (Lane & Aqrab).
Commentary:
God had only asked Moses what was in his hand. Moses did not confine himself to giving a direct reply, viz. that it was only a rod that he had held in his hand but also went on to enumerate some of its uses. It may be that taking advantage of his communion with the Divine Being, Moses desired to prolong the blessed talk.
As stated above it was a vision that Moses had seen and "rod" in the language of visions signifies a Prophet’s own community or people and "sheep" signifies those who do not actually belong to his community but only are under his care and protection. Moses’s reply meant that he not only invited and welcomed the help of his own people and relied upon their support in the furtherance of his own cause but also looked after the interests of other people who were under his protection but did not actually belong to his community.
1816
Ma’arib (uses) is the plural of Ma’ribah, which is derived from ariba. They say Ariba Ilaihi, i.e. he wanted it and sought it; and Ma’arib means, wants, uses, needs, requirements, purposes (Lane).
وَدَاوُۥدَ وَسُلَيْمَٰنَ إِذْ يَحْكُمَانِ فِى ٱلْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ ٱلْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَٰهِدِينَ
یعنی ہمسایہ قوم کے ڈاکوؤں وغیرہ نے ان کے ملک کو نقصان پہنچایا تھا۔ یہاں غَنَمٌ کا لفظ ہے جس کے معنے مفسر بکریاں کرتے ہیں۔ لیکن درحقیقت غَنَمُ الْقَوْمِ سے مراد ہمسایہ قوم کے عوام ہیں۔ جو سلیمانؑ اور داؤدؑ کے ملک کے لوگوں کو نقصان پہنچاتے تھے۔ اردو میں بھی قوم کے عوام کو بھیڑ بکری کہتے ہیں۔
In order to add to the beauty of expression, use has been made of metaphorical language in this and the following few verses. Al-Harth may signify Solomon’s country and the words Ghanamul-Qaum may represent those wild and predatory neighbouring tribes who raided Solomon’s country. The reference is to the policy which David and Solomon adopted to repel and defeat the depredations of those savage tribes. David was a great warrior and as such was in favour of adopting a strong policy. Solomon, however, wished to pursue a milder policy and to win over those tribes by entering into treaties of friendship with them.
Important Words:
حرث (crop) is infinitive noun from حرث (haratha) which means, he ploughed or tilled the soil; he sowed seeds or planted plants in it. حرث means, a tilth or a piece of land ploughed for sowing or land actually sown with some crop; land under crop; crop or produce of land (Lane & Aqrab). See also 2:206.
نفشت (strayed therein) is derived from نفش . They say نفش القطن i.e. he corded the cotton.نفشت الغنم means, the sheep pastured at night without a shepherd. نفش الراعی الابل means, the shepherd left the camel at night that it may pasture (Aqrab).
Commentary:
In order to add to the beauty of expression use has been made of metaphorical language in this and the following few verses. الحرث in this verse may signify Solomon’s country and the words غنم القوم may be taken as standing for those wild and predatory neighbouring tribes who raided Solomon’s country. The reference is to the policy which David and Solomon adopted to repel and defeat the depredations of these savage tribes. David was a great warrior and as such was in favour of adopting a strong policy. Solomon, however, wished to pursue a milder policy and to win over these tribes by entering into treaties of friendship with them. Taken literally the verse would signify that even very ordinary people had ready access and could submit their cases to these great Prophets of God who were very powerful rulers. See also 6:85; 34:11-14 & 38:18-21.
The verse may also signify that when a nation rises to power and prosperity, ambitious persons, in order to win power and influence, seek to weaken the hands of the constituted authority by creating dissensions and discord. The expression غنم القوم i.e. "persons of beastly nature" may refer to such people.
2
یعنی ہمسایہ قوم کے ڈاکوؤں وغیرہ نے ان کے ملک کو نقصان پہنچایا تھا۔ یہاں غَنَمٌ کا لفظ ہے جس کے معنے مفسر بکریاں کرتے ہیں۔ لیکن درحقیقت غَنَمُ الْقَوْمِ سے مراد ہمسایہ قوم کے عوام ہیں۔ جو سلیمانؑ اور داؤدؑ کے ملک کے لوگوں کو نقصان پہنچاتے تھے۔ اردو میں بھی قوم کے عوام کو بھیڑ بکری کہتے ہیں۔
2409
Important Words:
حرث (crop) is infinitive noun from حرث (haratha) which means, he ploughed or tilled the soil; he sowed seeds or planted plants in it. حرث means, a tilth or a piece of land ploughed for sowing or land actually sown with some crop; land under crop; crop or produce of land (Lane & Aqrab). See also 2:206.
نفشت (strayed therein) is derived from نفش . They say نفش القطن i.e. he corded the cotton.نفشت الغنم means, the sheep pastured at night without a shepherd. نفش الراعی الابل means, the shepherd left the camel at night that it may pasture (Aqrab).
Commentary:
In order to add to the beauty of expression use has been made of metaphorical language in this and the following few verses. الحرث in this verse may signify Solomon’s country and the words غنم القوم may be taken as standing for those wild and predatory neighbouring tribes who raided Solomon’s country. The reference is to the policy which David and Solomon adopted to repel and defeat the depredations of these savage tribes. David was a great warrior and as such was in favour of adopting a strong policy. Solomon, however, wished to pursue a milder policy and to win over these tribes by entering into treaties of friendship with them. Taken literally the verse would signify that even very ordinary people had ready access and could submit their cases to these great Prophets of God who were very powerful rulers. See also 6:85; 34:11-14 & 38:18-21.
The verse may also signify that when a nation rises to power and prosperity, ambitious persons, in order to win power and influence, seek to weaken the hands of the constituted authority by creating dissensions and discord. The expression غنم القوم i.e. "persons of beastly nature" may refer to such people.
1905
In order to add to the beauty of expression, use has been made of metaphorical language in this and the following few verses. Al-Harth may signify Solomon’s country and the words Ghanamul-Qaum may represent those wild and predatory neighbouring tribes who raided Solomon’s country. The reference is to the policy which David and Solomon adopted to repel and defeat the depredations of those savage tribes. David was a great warrior and as such was in favour of adopting a strong policy. Solomon, however, wished to pursue a milder policy and to win over those tribes by entering into treaties of friendship with them.