عَدَد
Appears 6 times in Quran
📖 Lane's Lexicon
Classical definitions for root عدد
Derived Stems (24)
Derived Words (3)
Words derived from the lemma "عَدَد".
Occurrences in Quran
Found 6 verses containing "عَدَد".
ہُوَ الَّذِیۡ جَعَلَ الشَّمۡسَ ضِیَآءً وَّالۡقَمَرَ نُوۡرًا وَّقَدَّرَہٗ مَنَازِلَ لِتَعۡلَمُوۡا عَدَدَ السِّنِیۡنَ وَالۡحِسَابَ ۚ مَا خَلَقَ اللّٰہُ ذٰلِکَ اِلَّا بِالۡحَقِّ ۚ یُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّعۡلَمُوۡنَ
25:62; 71:17.
17:13.
Diya’ means, light; bright or brilliant light. The word is synonymous with Nur though, according to some, it has a more intensive signification than Nur. Some lexicologists consider Diya’ as signifying the rays that are diffused by what is termed Nur. According to others Diya’ signifies that light which subsists by itself as that of the sun or of fire, and Nur that which subsists by some other thing as the light of the moon, i.e. reflected light (Lane & Aqrab). The fact appears to be that whereas Diya’ signifies strong light, Nur is a more general term denoting light as opposed to darkness. This is why Nur is one of the names of God. It is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
The verse points to a very wise natural law. We can judge the size of space traversed by a body only by the change of its position relative to other bodies. God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measures of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.
25:62; 71:17.
17:13
Important Words:
ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
Commentary:
The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.
The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.
The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.
a
25:62; 71:17.
b
17:13.
a
25:62; 71:17.
b
17:13
1281
Important Words:
ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
Commentary:
The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.
The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.
The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.
a
25:62; 71:17.
b
17:13.
1236
Diya’ means, light; bright or brilliant light. The word is synonymous with Nur though, according to some, it has a more intensive signification than Nur. Some lexicologists consider Diya’ as signifying the rays that are diffused by what is termed Nur. According to others Diya’ signifies that light which subsists by itself as that of the sun or of fire, and Nur that which subsists by some other thing as the light of the moon, i.e. reflected light (Lane & Aqrab). The fact appears to be that whereas Diya’ signifies strong light, Nur is a more general term denoting light as opposed to darkness. This is why Nur is one of the names of God. It is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
1237
The verse points to a very wise natural law. We can judge the size of space traversed by a body only by the change of its position relative to other bodies. God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measures of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.
وَجَعَلۡنَا الَّیۡلَ وَالنَّہَارَ اٰیَتَیۡنِ ۖ فَمَحَوۡنَاۤ اٰیَۃَ الَّیۡلِ وَجَعَلۡنَاۤ اٰیَۃَ النَّہَارِ مُبۡصِرَۃً لِّتَبۡتَغُوۡا فَضۡلًا مِّنۡ رَّبِّکُمۡ وَلِتَعۡلَمُوۡا عَدَدَ السِّنِیۡنَ وَالۡحِسَابَ ۚ وَکُلَّ شَیۡءٍ فَصَّلۡنٰہُ تَفۡصِیۡلًا
یعنی اندھیرا بنایا ہے۔
36:38; 40:62; 41:38.
10:6.
Both night and day have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest. The verse may also signify that the natural phenomenon of the alternation of night and day helps man to determine dates of the year and to prepare calendars. This phenomenon has also led to the development and progress of the science of mathematics.
36:38; 40:62; 41:38.
10:6.
Commentary:
The verse should not be understood to mean that God first made both night and day and then the one was displaced by the other. It only means that God has made night and day such that both have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest.
Similarly, the natural phenomenon of the alternation of night and day helps man in determining the dates of the year and in preparing calendars. It has also led to the development and progress of the science of mathematics. See also 10:6.
'Day' being the symbol of happiness and prosperity and 'night' that of grief and sorrow, the verse points to two kinds of signs: (a) those that lead to a people’s prosperity and advance; and (b) those that lead to their misery and destruction. We are exhorted here to pray that we may only be shown the first kind of signs. By inference we are also exhorted to make both the time of our distress and misery and the period of our progress and prosperity means of our spiritual advancement, just as God has made both night and day as a source of great material benefits for us.
d
36:38; 40:62; 41:38.
e
10:6.
703
昼夜对人类都有益处; 不过, 夜晚的益处是微妙而看不见的, 而白天的益处是显而易见的。这节经文可能也意指昼夜交替的自然现象可以使人定出每年的日期并制定日历。这一现象也导致数学这门科学的发展和进步。
2
یعنی اندھیرا بنایا ہے۔
a
36:38; 40:62; 41:38.
b
10:6.
1942
Commentary:
The verse should not be understood to mean that God first made both night and day and then the one was displaced by the other. It only means that God has made night and day such that both have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest.
Similarly, the natural phenomenon of the alternation of night and day helps man in determining the dates of the year and in preparing calendars. It has also led to the development and progress of the science of mathematics. See also 10:6.
'Day' being the symbol of happiness and prosperity and 'night' that of grief and sorrow, the verse points to two kinds of signs: (a) those that lead to a people’s prosperity and advance; and (b) those that lead to their misery and destruction. We are exhorted here to pray that we may only be shown the first kind of signs. By inference we are also exhorted to make both the time of our distress and misery and the period of our progress and prosperity means of our spiritual advancement, just as God has made both night and day as a source of great material benefits for us.
b
36:38; 40:62; 41:38.
c
10:6.
1598
Both night and day have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest. The verse may also signify that the natural phenomenon of the alternation of night and day helps man to determine dates of the year and to prepare calendars. This phenomenon has also led to the development and progress of the science of mathematics.
فَضَرَبۡنَا عَلٰۤی اٰذَانِہِمۡ فِی الۡکَہۡفِ سِنِیۡنَ عَدَدًا
The Arabic expression Daraba‘ala Udhnihi means, he prevented him from hearing. The Quranic expression means, 'We prevented them from hearing.' It also means, 'We made them sleep by preventing any sound from penetrating into their ears in consequence of which they would have awakened' (Lane). Literally, the verse means, 'We prevented any sound from penetrating into their ears,' i.e. for a number of years they remained wholly isolated from the affairs of the outside world and did not know what was happening there.
Important Words:
ضربنا علی اذانھم (We sealed up their ears). The word ضرب has a vast variety of meanings. They say ضرب علی یدہ i.e. he prevented him from doing a thing that he had begun. ضرب علی اذنه means, he prevented him from hearing. So the Quranic expression ضربنا علی اذانھم means, We prevented them from hearing. It also means, We made them sleep by preventing any sound from penetrating into their ears in consequence of which they would have awoke (Lane & Aqrab). See also 2:274 & 4:35.
Commentary:
Literally the verse means, We prevented any sound from penetrating into their ears, i.e. for a number of years they remained wholly cut off from the affairs of the outside world and did not know what was happening there.
2052
Important Words:
ضربنا علی اذانھم (We sealed up their ears). The word ضرب has a vast variety of meanings. They say ضرب علی یدہ i.e. he prevented him from doing a thing that he had begun. ضرب علی اذنه means, he prevented him from hearing. So the Quranic expression ضربنا علی اذانھم means, We prevented them from hearing. It also means, We made them sleep by preventing any sound from penetrating into their ears in consequence of which they would have awoke (Lane & Aqrab). See also 2:274 & 4:35.
Commentary:
Literally the verse means, We prevented any sound from penetrating into their ears, i.e. for a number of years they remained wholly cut off from the affairs of the outside world and did not know what was happening there.
1668
The Arabic expression Daraba‘ala Udhnihi means, he prevented him from hearing. The Quranic expression means, 'We prevented them from hearing.' It also means, 'We made them sleep by preventing any sound from penetrating into their ears in consequence of which they would have awakened' (Lane). Literally, the verse means, 'We prevented any sound from penetrating into their ears,' i.e. for a number of years they remained wholly isolated from the affairs of the outside world and did not know what was happening there.
قٰلَ کَمۡ لَبِثۡتُمۡ فِی الۡاَرۡضِ عَدَدَ سِنِیۡنَ
حَتّٰۤی اِذَا رَاَوۡا مَا یُوۡعَدُوۡنَ فَسَیَعۡلَمُوۡنَ مَنۡ اَضۡعَفُ نَاصِرًا وَّاَقَلُّ عَدَدًا
19:76.
(۱) یہاں حَتّٰی ہے‘ جو نحو کے لحاظ سے کبھی ابتدائیہ بھی ہوتا ہے۔ یعنی اس کے معنے کوئی نہیں ہوتے صرف حُسنِ کلام کے لئے آتا ہے۔(مغنی اللبیب)
یعنی فیصلہ کے وقت کے آتے ہی محمد رسول اللہ صلی اللہ علیہ وسلم کے ماننے والوں کی تعداد بڑھ جائے گی اور کافروں کی گھٹ جائے گی۔ جیسا کہ فی الواقعہ ہوا۔ یہ ایک بہت بڑی پیشگوئی تھی۔ جو اپنے وقت پر پوری ہوئی۔ خصوصاً جب یہ دیکھا جائے کہ یہ سورۃ مکی ہے۔ جب مسلمان کمزور اور تھوڑے تھے۔
19:76.
19:76.
Commentary:
Relying on their power, prestige and great numbers the Meccans rejected the Divine Message. They are warned here that when punishment will come upon them, these things will not in the least avail them. The punishment took the form of the Fall of Mecca.
c
19:76.
1
(۱) یہاں حَتّٰی ہے‘ جو نحو کے لحاظ سے کبھی ابتدائیہ بھی ہوتا ہے۔ یعنی اس کے معنے کوئی نہیں ہوتے صرف حُسنِ کلام کے لئے آتا ہے۔(مغنی اللبیب)
2
یعنی فیصلہ کے وقت کے آتے ہی محمد رسول اللہ صلی اللہ علیہ وسلم کے ماننے والوں کی تعداد بڑھ جائے گی اور کافروں کی گھٹ جائے گی۔ جیسا کہ فی الواقعہ ہوا۔ یہ ایک بہت بڑی پیشگوئی تھی۔ جو اپنے وقت پر پوری ہوئی۔ خصوصاً جب یہ دیکھا جائے کہ یہ سورۃ مکی ہے۔ جب مسلمان کمزور اور تھوڑے تھے۔
a
19:76.
4409
Commentary:
Relying on their power, prestige and great numbers the Meccans rejected the Divine Message. They are warned here that when punishment will come upon them, these things will not in the least avail them. The punishment took the form of the Fall of Mecca.
b
19:76.
لِّیَعۡلَمَ اَنۡ قَدۡ اَبۡلَغُوۡا رِسٰلٰتِ رَبِّہِمۡ وَاَحَاطَ بِمَا لَدَیۡہِمۡ وَاَحۡصٰی کُلَّ شَیۡءٍ عَدَدًۢا
真主的使者所得到的启示安全而不会遭到歪曲或窜改, 因为他们有安拉的一大使命要完成, 还有安拉的重大消息要传播。
یہاں جمع کا صیغہ ہے مگر مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں۔ جو سب نبیوں کے جامع ہیں۔ چنانچہ پہلی آیت میں رسول کا لفظ مفرد ہی ہے۔
The revelation of Divine Messengers is granted security against being distorted or tampered with because they have a great Divine mission to fulfil and a great Heavenly Message to deliver.
Commentary:
The revelation of Divine Messengers is granted security against being distorted or tampered with, because they have a great divine mission to fulfil and a great heavenly Message to deliver. It is also intended that people should realize that the Prophets would succeed in their mission and that obstacles and impediments placed in their way by disbelievers could not arrest or retard its progress.
1509
真主的使者所得到的启示安全而不会遭到歪曲或窜改, 因为他们有安拉的一大使命要完成, 还有安拉的重大消息要传播。
2
یہاں جمع کا صیغہ ہے مگر مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں۔ جو سب نبیوں کے جامع ہیں۔ چنانچہ پہلی آیت میں رسول کا لفظ مفرد ہی ہے۔
4413
Commentary:
The revelation of Divine Messengers is granted security against being distorted or tampered with, because they have a great divine mission to fulfil and a great heavenly Message to deliver. It is also intended that people should realize that the Prophets would succeed in their mission and that obstacles and impediments placed in their way by disbelievers could not arrest or retard its progress.
3149
The revelation of Divine Messengers is granted security against being distorted or tampered with because they have a great Divine mission to fulfil and a great Heavenly Message to deliver.