ROOT ض ح و
7 verses • 5 derived words
📖 Lane's Lexicon
Classical definitions for root ضحو
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 7 verses containing words derived from "D H w".
أَوَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ
7:5.
ہندوستان میں دوپہر کے وقت بازاروں اور برآمدوں میں لوگ چوسر کھیلتے ہیں معلوم ہوتا ہے چونکہ یہ قوم بھی تاجر تھی۔ ان میں بھی ایسا ہی کوئی رواج تھا۔
7:5.
The words "these towns" refer to Mecca and its sister towns of Hijaz. The meaning is "Do not the people of Mecca, etc. take a lesson from the fate of ‘Ad, Thamud, the people of Lot and from that of the people of Shu‘aib?
7:5.
Commentary:
Whereas the preceding verse mentioned the time of night and sleep, the present one refers to the time of forenoon and play—both times of extreme negligence and forgetfulness.
b
7:5.
2
ہندوستان میں دوپہر کے وقت بازاروں اور برآمدوں میں لوگ چوسر کھیلتے ہیں معلوم ہوتا ہے چونکہ یہ قوم بھی تاجر تھی۔ ان میں بھی ایسا ہی کوئی رواج تھا۔
a
7:5.
995
Commentary:
Whereas the preceding verse mentioned the time of night and sleep, the present one refers to the time of forenoon and play—both times of extreme negligence and forgetfulness.
b
7:5.
1016
The words "these towns" refer to Mecca and its sister towns of Hijaz. The meaning is "Do not the people of Mecca, etc. take a lesson from the fate of ‘Ad, Thamud, the people of Lot and from that of the people of Shu‘aib?
قَالَ مَوْعِدُكُمْ يَوْمُ ٱلزِّينَةِ وَأَن يُحْشَرَ ٱلنَّاسُ ضُحًى
26:39.
26:39.
There seems a curious analogy here between Moses and the Holy Prophet, viz. that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of Duha, the Holy Prophet also entered Mecca as conqueror at the time of Duha which marked the final defeat of disbelief and idolatry in Arabia.
26:39.
Commentary:
It seems a curious analogy that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of ضحی, the Holy Prophet also entered Mecca as a conqueror at the time of ضحی which marked the final defeat of disbelief and idolatry in Arabia.
The day of festival seemed to be the holy day of the people of Pharaoh when they were expected to assemble in large numbers and to behave with unusual dignity and decorum.
e
26:39.
a
26:39.
2279
Commentary:
It seems a curious analogy that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of ضحی, the Holy Prophet also entered Mecca as a conqueror at the time of ضحی which marked the final defeat of disbelief and idolatry in Arabia.
The day of festival seemed to be the holy day of the people of Pharaoh when they were expected to assemble in large numbers and to behave with unusual dignity and decorum.
d
26:39.
1829
There seems a curious analogy here between Moses and the Holy Prophet, viz. that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of Duha, the Holy Prophet also entered Mecca as conqueror at the time of Duha which marked the final defeat of disbelief and idolatry in Arabia.
وَأَنَّكَ لَا تَظْمَؤُا۟ فِيهَا وَلَا تَضْحَىٰ
这节与上节经文似乎是谈及欢乐与舒适--------文明生活的相伴物。这里指出为本国人民提供食物、衣服与住所等这些人类生活的起码必需品, 是文明政府的首要职责; 也只有在全体成员都能充分地获得这类必需品时, 才称得上是文明社会。某些社会阶层的财富滚滚而来; 而另一些人则由于饥饿而死去。这种严重的、经济上的不平等不根除的话, 人类社会就会动乱不止, 人类社会的道德意识也不可能真正改善。这里阿丹被告知, 他将在一个地方生活, 那里所有居民都能充分得到许多愉快的事情与生活必需品。上述情况在 «古兰经» 中的另一处也曾提到过, 是这样说的: 不论你在何地都有充足的食品 (2:36)。现在注释中的这节经文, 也说明从阿丹起开始出现新的社会秩序, 而且他为创建人类社会进步的新纪元奠定了基础。
Reference in this and the preceding verse seems to be to the amenities and comforts which are the concomitants of civilized life. These two verses point to the fact that to provide food, clothing and shelter to its people—their primary necessities of life—is the first duty of a civilized government and that a society can only be called civilized when all its members are adequately provided with these necessities. Mankind will continue to suffer from social upheavals, and the moral tone of human society will never really improve unless economic inequalities of such a serious nature, that some sections of society roll in wealth and others die of starvation, are done away with. Adam is told here that he will live in a place where amenities and necessities of life will be adequately available to all its inhabitants. This state of affairs has been described elsewhere in the Qur’an in the words, and eat therefrom plentifully wherever you will (2:36). The verse under comment also shows that with Adam
Commentary:
The reference in this and the preceding verse seems to be to the amenities and comforts which are the concomitants of civilized life. These two verses point to the fact that to provide food, clothing and housing to its people which are their primary necessities of life is the first duty of a civilized government and that a society can only be called civilized when all its members are provided with these necessities. Mankind will continue to suffer from social upheavals and the moral tone of human society will never really improve unless economic inequalities of such a serious nature that some sections of society roll in wealth and others die of starvation, are done away with. Adam is told in these verses that he will live in a place where amenities and necessities of life will be adequately available to all its inhabitants. This state of affairs has been described elsewhere in the Quran in the words, And eat therefrom plentifully wherever you will (2:36). The verse under comment also shows that with Adam began a new social order and that he laid the foundations of a kingdom which ushered in the era of social progress of man.
823
这节与上节经文似乎是谈及欢乐与舒适--------文明生活的相伴物。这里指出为本国人民提供食物、衣服与住所等这些人类生活的起码必需品, 是文明政府的首要职责; 也只有在全体成员都能充分地获得这类必需品时, 才称得上是文明社会。某些社会阶层的财富滚滚而来; 而另一些人则由于饥饿而死去。这种严重的、经济上的不平等不根除的话, 人类社会就会动乱不止, 人类社会的道德意识也不可能真正改善。这里阿丹被告知, 他将在一个地方生活, 那里所有居民都能充分得到许多愉快的事情与生活必需品。上述情况在 «古兰经» 中的另一处也曾提到过, 是这样说的: 不论你在何地都有充足的食品 (2:36)。现在注释中的这节经文, 也说明从阿丹起开始出现新的社会秩序, 而且他为创建人类社会进步的新纪元奠定了基础。
2328
Commentary:
The reference in this and the preceding verse seems to be to the amenities and comforts which are the concomitants of civilized life. These two verses point to the fact that to provide food, clothing and housing to its people which are their primary necessities of life is the first duty of a civilized government and that a society can only be called civilized when all its members are provided with these necessities. Mankind will continue to suffer from social upheavals and the moral tone of human society will never really improve unless economic inequalities of such a serious nature that some sections of society roll in wealth and others die of starvation, are done away with. Adam is told in these verses that he will live in a place where amenities and necessities of life will be adequately available to all its inhabitants. This state of affairs has been described elsewhere in the Quran in the words, And eat therefrom plentifully wherever you will (2:36). The verse under comment also shows that with Adam began a new social order and that he laid the foundations of a kingdom which ushered in the era of social progress of man.
1858
Reference in this and the preceding verse seems to be to the amenities and comforts which are the concomitants of civilized life. These two verses point to the fact that to provide food, clothing and shelter to its people—their primary necessities of life—is the first duty of a civilized government and that a society can only be called civilized when all its members are adequately provided with these necessities. Mankind will continue to suffer from social upheavals, and the moral tone of human society will never really improve unless economic inequalities of such a serious nature, that some sections of society roll in wealth and others die of starvation, are done away with. Adam is told here that he will live in a place where amenities and necessities of life will be adequately available to all its inhabitants. This state of affairs has been described elsewhere in the Qur’an in the words, and eat therefrom plentifully wherever you will (2:36). The verse under comment also shows that with Adam
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَىٰهَا
d
78:11, 12.
1594
日夜是属于地球的自然现象, 在这节经中: 我们把它归因于太阳是因为太阳系的作用, 我们才有日夜。
b
17:13.
4566
Commentary:
The phenomenon of night and day, which pertains to the earth, has been attributed to the heaven because it is due to the working of the solar system that we have day and night.
b
78:11, 12.
3246
The phenomenon of night and day, which pertains to the earth, has been attributed to the heaven in this verse because it is due to the working of the solar system that we have day and night.
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوٓا۟ إِلَّا عَشِيَّةً أَوْ ضُحَىٰهَا
10:46; 30:56; 46:36.
It is not the time, the place, the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment in the world was of a very short duration—only an evening or a morning.
10:46; 30:56; 46:36; 79:47.
Commentary:
It is disbelievers’ way that whenever they are warned that they will be overtaken by Divine punishment if they rejected the Divine Message they impudently demand from their Prophet, half mockingly and half in doubt, that he should let them know the exact time when the punishment will take place. In verses 43-46 they are told that knowledge of the time when they would render themselves deserving of God’s punishment is within God’s own special prerogative; the Prophet’s duty is only to administer a warning to them. But, says the verse, it is not the time, or the place or the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment was of a very short duration, and that the punishment had come too soon. This seems to be the purport of vv. 43-47.
a
10:46; 30:56; 46:36.
1597
有关系的并不是惩罚的时间、地点、方式和形式。有关系的是, 不信者应当认识到, 当真主的惩罚来临的时候, 是那么的神速、突然而严厉, 所以他们只感觉到他们在人世的富贵和享乐十分短促--------旦夕而已。
c
10:46; 30:56; 46:36; 79:47.
4570A
Commentary:
It is disbelievers’ way that whenever they are warned that they will be overtaken by Divine punishment if they rejected the Divine Message they impudently demand from their Prophet, half mockingly and half in doubt, that he should let them know the exact time when the punishment will take place. In verses 43-46 they are told that knowledge of the time when they would render themselves deserving of God’s punishment is within God’s own special prerogative; the Prophet’s duty is only to administer a warning to them. But, says the verse, it is not the time, or the place or the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment was of a very short duration, and that the punishment had come too soon. This seems to be the purport of vv. 43-47.
c
10:46; 30:56; 46:36.
3249
It is not the time, the place, the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment in the world was of a very short duration—only an evening or a morning.
وَٱلشَّمْسِ وَضُحَىٰهَا
«古兰经» 中的誓言有着深刻的潜在意义。安拉的经典启示了安拉的作为有两方面, 即明显的和推理的。前者容易理解; 后者就有可能领会错误。在安拉的誓言中, 须注意从其明显的作为中领悟其推理的作为。在经文 2-7节中所提到的誓言中, 太阳和月亮、白天和黑夜、诸天和大地, 这些是属于 “明显的”--------在这几节经文中所提到的它们的性质是众所周知而得到承认的。但是在人的灵魂中所发现的同样的性质是不明显的。要推理出灵魂中存在着这些性质, 安拉号召他们目睹他们明显的作为。另见注释1079。
这节经文中的 “太阳” 可指精神界的太阳--------穆圣--------他是一切精神之光的源泉, 他将继续普照全世界, 直到复生日。
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کو اسلام کی سچائی کا گواہ پیش کرتا ہوں کیونکہ وہ اپنے طلوع کے بعد ادنیٰ حالت سے بہت اعلیٰ حالت تک پہنچ جائیں گے اور ایک مستقل کتاب دنیا کے سامنے پیش کرکے اپنے آپ کو سورج ثابت کریں گے۔
The Quranic oaths have deep meaning underlying them. Divine laws reveal two aspects of the works of God viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In His oaths God has called attention to what may be inferred from what is obvious. In the oaths mentioned in verses, 2-7, the sun and the moon, the day and the night, the heavens and the earth belong to the "obvious"—their properties, referred to in these verses being universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the human soul God has called to witness His obvious works. See also {2465}.
"The sun" in the verse may refer to the sun of the spiritual universe— the Holy Prophet—who is the source of all spiritual light and who will continue to enlighten the world till the end of time.
Important Words:
واو is a particle of swearing, meaning 'by' or 'I swear' or 'I cite as witness or call to witness' (Lane & Aqrab). See also 37:2.
الشمس (the sun), is a substantive noun from شـمس (shamasa). They say شـمس الرجل i.e. the man abstained from and refused to obey because he considered himself too big to give allegiance to anyone. شـمس الفرس means, the horse refused to be ridden or became rebellious against its rider and ran away refusing to be ridden by reason of the vehemence of its force of resistance. شـمس لی فلان means, such a one showed enmity to me (Lane & Aqrab).
Commentary:
God’s swearing by His creatures is a method adopted by the Quran. The Quranic oaths have deep meaning underlying them. In ordinary transactions when a person takes an oath, his object is to supply the deficiency of insufficient testimony. The object and meaning of God’s oaths must, however, be distinguished from those of the oaths of mortals. Divine laws reveal two aspects of the works of God, viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In the taking of oaths God has called attention to what may be inferred from what is obvious.
Taking the oaths mentioned in the following verses, we see that the sun and the moon, the day and the night, heavens and earth belong to the "obvious;" their properties as referred to in these verses are universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the soul of man God has called to witness His obvious works.
"The sun" in the verse may refer to the sun of the spiritual universe—the Holy Prophet—who is the source of all light and who will continue to enlighten the world till the end of time. For a detailed note on this and the following five verses see v. 7.
1699
«古兰经» 中的誓言有着深刻的潜在意义。安拉的经典启示了安拉的作为有两方面, 即明显的和推理的。前者容易理解; 后者就有可能领会错误。在安拉的誓言中, 须注意从其明显的作为中领悟其推理的作为。在经文 2-7节中所提到的誓言中, 太阳和月亮、白天和黑夜、诸天和大地, 这些是属于 “明显的”--------在这几节经文中所提到的它们的性质是众所周知而得到承认的。但是在人的灵魂中所发现的同样的性质是不明显的。要推理出灵魂中存在着这些性质, 安拉号召他们目睹他们明显的作为。另见注释1079。
1700
这节经文中的 “太阳” 可指精神界的太阳--------穆圣--------他是一切精神之光的源泉, 他将继续普照全世界, 直到复生日。
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کو اسلام کی سچائی کا گواہ پیش کرتا ہوں کیونکہ وہ اپنے طلوع کے بعد ادنیٰ حالت سے بہت اعلیٰ حالت تک پہنچ جائیں گے اور ایک مستقل کتاب دنیا کے سامنے پیش کرکے اپنے آپ کو سورج ثابت کریں گے۔
4737
Important Words:
واو is a particle of swearing, meaning 'by' or 'I swear' or 'I cite as witness or call to witness' (Lane & Aqrab). See also 37:2.
الشمس (the sun), is a substantive noun from شـمس (shamasa). They say شـمس الرجل i.e. the man abstained from and refused to obey because he considered himself too big to give allegiance to anyone. شـمس الفرس means, the horse refused to be ridden or became rebellious against its rider and ran away refusing to be ridden by reason of the vehemence of its force of resistance. شـمس لی فلان means, such a one showed enmity to me (Lane & Aqrab).
Commentary:
God’s swearing by His creatures is a method adopted by the Quran. The Quranic oaths have deep meaning underlying them. In ordinary transactions when a person takes an oath, his object is to supply the deficiency of insufficient testimony. The object and meaning of God’s oaths must, however, be distinguished from those of the oaths of mortals. Divine laws reveal two aspects of the works of God, viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In the taking of oaths God has called attention to what may be inferred from what is obvious.
Taking the oaths mentioned in the following verses, we see that the sun and the moon, the day and the night, heavens and earth belong to the "obvious;" their properties as referred to in these verses are universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the soul of man God has called to witness His obvious works.
"The sun" in the verse may refer to the sun of the spiritual universe—the Holy Prophet—who is the source of all light and who will continue to enlighten the world till the end of time. For a detailed note on this and the following five verses see v. 7.
3354
The Quranic oaths have deep meaning underlying them. Divine laws reveal two aspects of the works of God viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In His oaths God has called attention to what may be inferred from what is obvious. In the oaths mentioned in verses, 2-7, the sun and the moon, the day and the night, the heavens and the earth belong to the "obvious"—their properties, referred to in these verses being universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the human soul God has called to witness His obvious works. See also {2465}.
3355
"The sun" in the verse may refer to the sun of the spiritual universe— the Holy Prophet—who is the source of all spiritual light and who will continue to enlighten the world till the end of time.
وَٱلضُّحَىٰ
“午前的光明” 可以表示伊斯兰教的兴起和进步。它也可以指那个特殊的 “午前”, 那时穆圣率领一万名圣战者进入麦加, 并清除了天房中的偶像。
یعنی جب بھی اسلام کو ترقی حاصل ہوگی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ظاہر ہو جائے گی۔
'The brightness of the forenoon' may signify the rise and progress of Islam. It may also refer to the particular "forenoon" when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
Commentary:
"The brightness of the Forenoon" signifies the rise and progress of Islam. The verse, therefore, purports to say that the phenomenal use of Islam will establish the truth of the Holy Prophet. الضحـیٰ may also refer to the particular forenoon when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
1720
“午前的光明” 可以表示伊斯兰教的兴起和进步。它也可以指那个特殊的 “午前”, 那时穆圣率领一万名圣战者进入麦加, 并清除了天房中的偶像。
1
یعنی جب بھی اسلام کو ترقی حاصل ہوگی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ظاہر ہو جائے گی۔
4762
Commentary:
"The brightness of the Forenoon" signifies the rise and progress of Islam. The verse, therefore, purports to say that the phenomenal use of Islam will establish the truth of the Holy Prophet. الضحـیٰ may also refer to the particular forenoon when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
3372
'The brightness of the forenoon' may signify the rise and progress of Islam. It may also refer to the particular "forenoon" when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.