ROOT ع ش و
13 verses • 6 derived words
📖 Lane's Lexicon
Classical definitions for root عشو
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 13 verses containing words derived from "E s h w".
قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً ۖ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَةَ أَيَّامٍ إِلَّا رَمْزًا ۗ وَٱذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِٱلْعَشِىِّ وَٱلْإِبْكَٰرِ
19:12.
19:11.
Zachariah was to abstain from speaking for three days, and, then, was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege, as a punishment for his not believing the words of God (Luke, 1: 20-22).
The commandment about keeping silent was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in attracting Divine mercy and grace. Refraining from speech has also been found helpful, in some cases, in making one regain one’s lost vitality and physical strength. This practice seems to have been in vogue among the Jews of those times.
19:11.
19:12.
Commentary:
It appears from the Bible that tokens or signs for the fulfilment of certain prophecies used to be fixed in former times. Sometimes certain phenomena of nature were fixed as such tokens. For instance, Gen. 9:17 fixes the rainbow as a token for the fulfilment of God’s promise that there shall be no more flood to destroy the earth. God also appointed the observance of circumcision as a token for the bestowal of the blessings which He promised to Abraham and his seed (Gen. 17:11). Again, the observance of the Sabbath was fixed as a sign for the divine covenant made with the Israelites (Exod. 31:13-17). Similarly, at Zachariah’s request God appointed a token for the fulfilment of His promise. Zachariah was to abstain from speaking for three days, and then was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege as a punishment for his not believing the words of God (Luke 1:20-22).
As to the question why the token of keeping silent and refraining from the use of the tongue was fixed for Zachariah, it may be briefly noted that, firstly, it was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in drawing Divine mercy and grace. Secondly, refraining from speech has also been found helpful, in some cases, in making one regain lost vitality and health. The practice seems to have been in vogue among the Jews of those times (19:27) and is even now resorted to by certain people among Hindus and others. Islam does not recognize such practices as tend to suspend the useful activities of man, but it certainly discourages talkativeness (Tirmidhi, ch. on Birri Was-Silah)
b
19:11.
c
19:12.
a
19:11.
b
19:12.
332
Commentary:
It appears from the Bible that tokens or signs for the fulfilment of certain prophecies used to be fixed in former times. Sometimes certain phenomena of nature were fixed as such tokens. For instance, Gen. 9:17 fixes the rainbow as a token for the fulfilment of God’s promise that there shall be no more flood to destroy the earth. God also appointed the observance of circumcision as a token for the bestowal of the blessings which He promised to Abraham and his seed (Gen. 17:11). Again, the observance of the Sabbath was fixed as a sign for the divine covenant made with the Israelites (Exod. 31:13-17). Similarly, at Zachariah’s request God appointed a token for the fulfilment of His promise. Zachariah was to abstain from speaking for three days, and then was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege as a punishment for his not believing the words of God (Luke 1:20-22).
As to the question why the token of keeping silent and refraining from the use of the tongue was fixed for Zachariah, it may be briefly noted that, firstly, it was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in drawing Divine mercy and grace. Secondly, refraining from speech has also been found helpful, in some cases, in making one regain lost vitality and health. The practice seems to have been in vogue among the Jews of those times (19:27) and is even now resorted to by certain people among Hindus and others. Islam does not recognize such practices as tend to suspend the useful activities of man, but it certainly discourages talkativeness (Tirmidhi, ch. on Birri Was-Silah)
a
19:12.
e
19:11.
409
Zachariah was to abstain from speaking for three days, and, then, was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege, as a punishment for his not believing the words of God (Luke, 1: 20-22).
410
The commandment about keeping silent was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in attracting Divine mercy and grace. Refraining from speech has also been found helpful, in some cases, in making one regain one’s lost vitality and physical strength. This practice seems to have been in vogue among the Jews of those times.
وَلَا تَطْرُدِ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَىْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَىْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ ٱلظَّٰلِمِينَ
11:30.
18:29.
Wajh means, pleasure; countenance; the thing itself (2:113).
11:30.
18:29.
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
c
11:30.
d
18:29.
a
11:30.
b
18:29.
798
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
e
11:30.
f
18:29.
852
Wajh means, pleasure; countenance; the thing itself (2:113).
وَجَآءُوٓ أَبَاهُمْ عِشَآءً يَبْكُونَ
Important Words:
عشاء (in the evening). عشاء (‘isha’) means, the time of nightfall or the first or beginning of the darkness of night; also the time from the declining of the sun (from the meridian) to the rising of the dawn (Lane).
1520
Important Words:
عشاء (in the evening). عشاء (‘isha’) means, the time of nightfall or the first or beginning of the darkness of night; also the time from the declining of the sun (from the meridian) to the rising of the dawn (Lane).
وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًا
6:53; 7:206.
یعنی صحابہ ؓ کی قربانیوں کو بھولیو نہیں۔
6:53; 7:206.
6:53; 7:206.
Commentary:
This verse lends further support to the fact that the preceding verses embody some very important prophecies. In fact, we are here told that at the time of the predominance and ascendancy of Christian nations there will be living in the world a people who, as true representatives of Islam, will be engaged night and day in prayer and Divine worship. The so-called Muslims will, at that time—the time of Imam Mahdi—pin all their hopes about the future political glory and greatness of Islam on the employment of material means and will look down upon the poor and politically unimportant followers of the Imam Mahdi for concentrating on prayer and worship. The verse warns Muslims that on prayer and Divine worship alone will depend the eventual salvation and success of Islam.
The verse further mentions the following three main causes of the misfortunes and miseries of Muslims at that time: (a) they will be neglectful of prayer and Divine worship; (b) love of the world will be their overpowering passion; and (c) they will be wholly lost in the pursuit of material comforts and a life of luxury. But their deliverance will lie in a complete change of their outlook and the programme of their life.
b
6:53; 7:206.
1
یعنی صحابہ ؓ کی قربانیوں کو بھولیو نہیں۔
c
6:53; 7:206.
2069
Commentary:
This verse lends further support to the fact that the preceding verses embody some very important prophecies. In fact, we are here told that at the time of the predominance and ascendancy of Christian nations there will be living in the world a people who, as true representatives of Islam, will be engaged night and day in prayer and Divine worship. The so-called Muslims will, at that time—the time of Imam Mahdi—pin all their hopes about the future political glory and greatness of Islam on the employment of material means and will look down upon the poor and politically unimportant followers of the Imam Mahdi for concentrating on prayer and worship. The verse warns Muslims that on prayer and Divine worship alone will depend the eventual salvation and success of Islam.
The verse further mentions the following three main causes of the misfortunes and miseries of Muslims at that time: (a) they will be neglectful of prayer and Divine worship; (b) love of the world will be their overpowering passion; and (c) they will be wholly lost in the pursuit of material comforts and a life of luxury. But their deliverance will lie in a complete change of their outlook and the programme of their life.
a
6:53; 7:206.
فَخَرَجَ عَلَىٰ قَوْمِهِۦ مِنَ ٱلْمِحْرَابِ فَأَوْحَىٰٓ إِلَيْهِمْ أَن سَبِّحُوا۟ بُكْرَةً وَعَشِيًّا
3:42; 33:43.
3:42; 33:43.
Auha ila fulanin means, he communicated to such a one or gave order or made a request by gesture or sign, or he talked to him in such a way that others could not hear him (Aqrab). In 3:42 the word Ramz, which means to communicate by means of movements of the lips and not by using one’s throat, has been used to express the same sense.
3:42; 33:43.
Important Words:
اوحی (asked in a low voice) is derived from وحی. They say وحی الی فلان or اوحی i.e. he communicated to him or gave order or made a request by gesture or sign; he talked to him in secret or he talked to him in such a way that others may not hear him; اوحی اللّٰه الیه means, God sent revelation to him. The real sense of وحی (wahy) which is inf. noun from وحی (waha) is to convey one’s intention or wish by means of quick signs which may be done by gesture, writing, etc. They say اوحی العمل i.e. he did the thing quickly. اوحی الدواء الموت means, medicine precipitated his death (Lane & Aqrab). See also 5:112.
For محراب (chamber) see 3:38.
Commentary:
When Zachariah was commanded by God not to speak to his people for three consecutive nights, he made up his mind to devote himself fully and completely to the remembrance of God. During this time when he had to speak to anyone he spoke so low as to be heard only by those very near him. In 3:42 the word رمزا has been used to express the same sense, for رمز means to communicate by means of movements of the lips and not to use one’s throat. So the Quran repudiates the Biblical suggestion that Zachariah was struck dumb. What actually happened was that he told his people in very low tones that he had been commanded by God to remember and glorify Him and that they should also do the same and not disturb him.
d
3:42; 33:43.
a
3:42; 33:43.
2156
Important Words:
اوحی (asked in a low voice) is derived from وحی. They say وحی الی فلان or اوحی i.e. he communicated to him or gave order or made a request by gesture or sign; he talked to him in secret or he talked to him in such a way that others may not hear him; اوحی اللّٰه الیه means, God sent revelation to him. The real sense of وحی (wahy) which is inf. noun from وحی (waha) is to convey one’s intention or wish by means of quick signs which may be done by gesture, writing, etc. They say اوحی العمل i.e. he did the thing quickly. اوحی الدواء الموت means, medicine precipitated his death (Lane & Aqrab). See also 5:112.
For محراب (chamber) see 3:38.
Commentary:
When Zachariah was commanded by God not to speak to his people for three consecutive nights, he made up his mind to devote himself fully and completely to the remembrance of God. During this time when he had to speak to anyone he spoke so low as to be heard only by those very near him. In 3:42 the word رمزا has been used to express the same sense, for رمز means to communicate by means of movements of the lips and not to use one’s throat. So the Quran repudiates the Biblical suggestion that Zachariah was struck dumb. What actually happened was that he told his people in very low tones that he had been commanded by God to remember and glorify Him and that they should also do the same and not disturb him.
b
3:42; 33:43.
1745
Auha ila fulanin means, he communicated to such a one or gave order or made a request by gesture or sign, or he talked to him in such a way that others could not hear him (Aqrab). In 3:42 the word Ramz, which means to communicate by means of movements of the lips and not by using one’s throat, has been used to express the same sense.
لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَٰمًا ۖ وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا
52:24; 56:26; 78:36.
52:24; 56:26; 78:36.
52:24; 56:26; 78:36.
Commentary:
الا (but) is used here either as استثناء متصل or استثناء منقطع. In the former case the verse would mean that the apparently superfluous talk would also be productive of peace and will result in something useful and beneficial. In the latter case it would mean that the believers will hear nothing vain and useless but will live in perfect peace because there will be peace all round them. They will live in the presence of God Who is peace (59:24) and reside in the abode of peace (6:128) and angels will enter upon them with greetings of peace (13:25). For a full discussion about استثناء منقطع see 2:35.
The verse may also signify that the believers will attain such a high stage of righteousness in the gardens of eternity that they will hear no disparaging talk about one another i.e. there will be found absolutely no suspicion of any kind.
The sentence, They will have their sustenance therein, morning and evening, means that the believers will constantly hear the sweet voice of God, enjoy His sight and will receive the message of eternal peace. The word "sustenance" covers and applies to all these things.
f
52:24; 56:26; 78:36.
a
52:24; 56:26; 78:36.
2204
Commentary:
الا (but) is used here either as استثناء متصل or استثناء منقطع. In the former case the verse would mean that the apparently superfluous talk would also be productive of peace and will result in something useful and beneficial. In the latter case it would mean that the believers will hear nothing vain and useless but will live in perfect peace because there will be peace all round them. They will live in the presence of God Who is peace (59:24) and reside in the abode of peace (6:128) and angels will enter upon them with greetings of peace (13:25). For a full discussion about استثناء منقطع see 2:35.
The verse may also signify that the believers will attain such a high stage of righteousness in the gardens of eternity that they will hear no disparaging talk about one another i.e. there will be found absolutely no suspicion of any kind.
The sentence, They will have their sustenance therein, morning and evening, means that the believers will constantly hear the sweet voice of God, enjoy His sight and will receive the message of eternal peace. The word "sustenance" covers and applies to all these things.
b
52:24; 56:26; 78:36.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِيَسْتَـْٔذِنكُمُ ٱلَّذِينَ مَلَكَتْ أَيْمَٰنُكُمْ وَٱلَّذِينَ لَمْ يَبْلُغُوا۟ ٱلْحُلُمَ مِنكُمْ ثَلَٰثَ مَرَّٰتٍ ۚ مِّن قَبْلِ صَلَوٰةِ ٱلْفَجْرِ وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ ٱلظَّهِيرَةِ وَمِنۢ بَعْدِ صَلَوٰةِ ٱلْعِشَآءِ ۚ ثَلَٰثُ عَوْرَٰتٍ لَّكُمْ ۚ لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌۢ بَعْدَهُنَّ ۚ طَوَّٰفُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ بَعْضٍ ۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
The subject of "Pardah," as stated under v. 32 above, has been referred to at four different places in the Qur’an. Whereas 24:32 deals with "Pardah" primarily within the four walls of the house, v. 33:60 discusses "Pardah" outside the house and on thoroughfares, while vv. 33:33, 34 speak of a restricted kind of "Pardah," particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "Pardah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission. Zahirah means, vehement heat of the midday, the period from a little before to a little after midday in summer (Lane).
Important Words:
مراة (times) is the plural of مرة which is infinitive noun from مر which means, he or it passed. مر الدھر means, the time passed. مرة means, a time; one time; one action; a single action or act; turn; also an occasion. فعلته مرة means, I did it once (Lane & Aqrab).
Commentary:
The subject of "purdah," as stated under v. 32 above has been referred to at four different places in the Quran. Whereas 24:32 deals with "purdah" primarily within four walls of the house, v. 33:60 discusses "purdah" outside the house and on thoroughfares while vv. 33:33-34 speak of a restricted kind of "purdah", particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "purdah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission.
2633
Important Words:
مراة (times) is the plural of مرة which is infinitive noun from مر which means, he or it passed. مر الدھر means, the time passed. مرة means, a time; one time; one action; a single action or act; turn; also an occasion. فعلته مرة means, I did it once (Lane & Aqrab).
Commentary:
The subject of "purdah," as stated under v. 32 above has been referred to at four different places in the Quran. Whereas 24:32 deals with "purdah" primarily within four walls of the house, v. 33:60 discusses "purdah" outside the house and on thoroughfares while vv. 33:33-34 speak of a restricted kind of "purdah", particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "purdah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission.
2058
The subject of "Pardah," as stated under v. 32 above, has been referred to at four different places in the Qur’an. Whereas 24:32 deals with "Pardah" primarily within the four walls of the house, v. 33:60 discusses "Pardah" outside the house and on thoroughfares, while vv. 33:33, 34 speak of a restricted kind of "Pardah," particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "Pardah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission. Zahirah means, vehement heat of the midday, the period from a little before to a little after midday in summer (Lane).
وَلَهُ ٱلْحَمْدُ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ
When one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound spontaneously to exclaim 'Glory be to Allah, the great Creator of heavens and earth and all that is between them.'
Commentary:
After one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound involuntarily to exclaim "glory be to Allah, the Great Creator of heavens and earth and all that is between them."
3001
Commentary:
After one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound involuntarily to exclaim "glory be to Allah, the Great Creator of heavens and earth and all that is between them."
2276
When one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound spontaneously to exclaim 'Glory be to Allah, the great Creator of heavens and earth and all that is between them.'
إِنَّا سَخَّرْنَا ٱلْجِبَالَ مَعَهُۥ يُسَبِّحْنَ بِٱلْعَشِىِّ وَٱلْإِشْرَاقِ
21:80; 34:11.
21:80; 34:11.
d
21:80; 34:11.
a
21:80; 34:11.
3389
Commentary:
For a detailed explanation of this and the next verse see 21:80 & 34:11.
a
21:80; 34:11.
إِذْ عُرِضَ عَلَيْهِ بِٱلْعَشِىِّ ٱلصَّٰفِنَٰتُ ٱلْجِيَادُ
Safinat (steeds) is the plural of Safinah which is feminine of Safin which means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses.
Jiyad (swift-footed horses) is the plural of Jawad, and the expression, Farasun Jawadun means, a quick-footed horse (Lane).
Important Words:
صافنات (steeds) is the plural of صافنة which is fem. of صافن which is active participle from صفن. They say صفن الفرس i.e. the horse stood on three legs, the hoof of the fourth slightly touching the ground. صافن means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses. The word صافن would therefore mean, horses of the noblest breed (Lane & Aqrab).
جیاد (swift-footed horses) is the plural of جواد which is derived from جاد. They say جاد الفرس i.e. the horse became swift-footed. جاد فی عدوہ means, he became swift and excellent. فرس جواد means, a quick-footed horse (Lane & Aqrab).
3402
Important Words:
صافنات (steeds) is the plural of صافنة which is fem. of صافن which is active participle from صفن. They say صفن الفرس i.e. the horse stood on three legs, the hoof of the fourth slightly touching the ground. صافن means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses. The word صافن would therefore mean, horses of the noblest breed (Lane & Aqrab).
جیاد (swift-footed horses) is the plural of جواد which is derived from جاد. They say جاد الفرس i.e. the horse became swift-footed. جاد فی عدوہ means, he became swift and excellent. فرس جواد means, a quick-footed horse (Lane & Aqrab).
2528
Safinat (steeds) is the plural of Safinah which is feminine of Safin which means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses.
2528A
Jiyad (swift-footed horses) is the plural of Jawad, and the expression, Farasun Jawadun means, a quick-footed horse (Lane).