ROOT ع ت و
7 verses • 6 derived words
📖 Lane's Lexicon
Classical definitions for root عتو
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 7 verses containing words derived from "E t w".
فَعَقَرُوا۟ ٱلنَّاقَةَ وَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا۟ يَٰصَٰلِحُ ٱئْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلْمُرْسَلِينَ
7:74.
اصل بات یہ ہے کہ اونٹنی سے ان لوگوں کو کوئی بغض نہ تھا۔ نہ اونٹنی کا مارنا کوئی اتنا گناہ ہے۔ صالحؑ اس اونٹنی پر چڑھ کر ملک میں تبلیغ کرتے تھے۔ انہوں نے اونٹنی کو اس لئے مارا کہ صالحؑ کی تبلیغ ختم ہو جائے اور لوگوں میں وہ بدنام ہو جائے۔ اس وجہ سے ان پر عذاب آیا۔
See 7:74.
See 7:74.
Important Words:
عقروا (hamstrung) is derived from عقر. They say عقره i.e. he wounded him, or he wounded him much; he hacked or hamstrung it (a beast); he struck or cut its (an animal’s) leg with a sword, etc.; he stabbed an animal, etc.; he killed, slew or destroyed. عقربی means, he detained or restrained me. عقر and عقرت mean, he or she was barren and produced no issue (Lane).
Commentary:
The reference in the pronoun "that" in the clause, bring us that, is to the punishment mentioned in 7:74 above. The she-camel was held out as a sign, and that sign was to be witnessed on her being obstructed by disbelievers. They not only hindered the free movement of the she-camel but even wounded and killed her which amounted to an open challenge to Salih to do his worst,—to call upon his God to send down the threatened punishment upon them.
d
7:74.
1
اصل بات یہ ہے کہ اونٹنی سے ان لوگوں کو کوئی بغض نہ تھا۔ نہ اونٹنی کا مارنا کوئی اتنا گناہ ہے۔ صالحؑ اس اونٹنی پر چڑھ کر ملک میں تبلیغ کرتے تھے۔ انہوں نے اونٹنی کو اس لئے مارا کہ صالحؑ کی تبلیغ ختم ہو جائے اور لوگوں میں وہ بدنام ہو جائے۔ اس وجہ سے ان پر عذاب آیا۔
a
See 7:74.
976
Important Words:
عقروا (hamstrung) is derived from عقر. They say عقره i.e. he wounded him, or he wounded him much; he hacked or hamstrung it (a beast); he struck or cut its (an animal’s) leg with a sword, etc.; he stabbed an animal, etc.; he killed, slew or destroyed. عقربی means, he detained or restrained me. عقر and عقرت mean, he or she was barren and produced no issue (Lane).
Commentary:
The reference in the pronoun "that" in the clause, bring us that, is to the punishment mentioned in 7:74 above. The she-camel was held out as a sign, and that sign was to be witnessed on her being obstructed by disbelievers. They not only hindered the free movement of the she-camel but even wounded and killed her which amounted to an open challenge to Salih to do his worst,—to call upon his God to send down the threatened punishment upon them.
a
See 7:74.
فَلَمَّا عَتَوْا۟ عَن مَّا نُهُوا۟ عَنْهُ قُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ
2:66; 5:61.
بندر ہو جاؤ سے یہ مرادنہیں جیسا کہ مفسرین نے لکھا ہے کہ وہ مسخ ہو کر بندر ہو گئے تھے بلکہ مراد یہ ہے کہ دل ناپاک ہو جائیں اور بندروں والی نقالی کی حرکات کرنے لگ جائیں۔ اس جگہ بندر کے لفظ کی صفت وہی رکھی ہے جو انسان کے لئے استعمال کی جاتی ہے جس سے ثابت ہے کہ یہاں اصلی بندر مرادنہیں بلکہ بندر صفت انسان مراد ہے چنانچہ سورہ مائدہ آیت ۶۱و۶۲ میں لکھا ہے کہ یہ یہودی جو بندر بن گئے تھے رسول کریم صلی اللہ علیہ وسلم اور مومنوں کے پاس بھی آتے تھے۔ حالانکہ سب حدیثیں اور تاریخ بتاتی ہے کہ آپ کے پاس بندر صفت یہودی تو ضرور آتے تھے مگر بندر بنے ہوئے یہودی کبھی نہیں آئے تھے۔
b
2:66; 5:61.
3
بندر ہو جاؤ سے یہ مرادنہیں جیسا کہ مفسرین نے لکھا ہے کہ وہ مسخ ہو کر بندر ہو گئے تھے بلکہ مراد یہ ہے کہ دل ناپاک ہو جائیں اور بندروں والی نقالی کی حرکات کرنے لگ جائیں۔ اس جگہ بندر کے لفظ کی صفت وہی رکھی ہے جو انسان کے لئے استعمال کی جاتی ہے جس سے ثابت ہے کہ یہاں اصلی بندر مرادنہیں بلکہ بندر صفت انسان مراد ہے چنانچہ سورہ مائدہ آیت ۶۱و۶۲ میں لکھا ہے کہ یہ یہودی جو بندر بن گئے تھے رسول کریم صلی اللہ علیہ وسلم اور مومنوں کے پاس بھی آتے تھے۔ حالانکہ سب حدیثیں اور تاریخ بتاتی ہے کہ آپ کے پاس بندر صفت یہودی تو ضرور آتے تھے مگر بندر بنے ہوئے یہودی کبھی نہیں آئے تھے۔
a
2:66; 5:61.
1056
Commentary:
The expression, Be ye apes despised, explains the "severe punishment" mentioned in the previous verse. See also 2:66.
b
2:66; 5:61.
1065
See {107}.
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَكَانَتِ ٱمْرَأَتِى عَاقِرًا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّا
3:41; 21:91.
The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received.
3:41; 21:91.
Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received.
a
3:41; 21:91.
797
这节经文表达了扎格里亚天真而自然的惊奇心情, 安拉将赐给他的恩惠是多么地巨大。每一个人处在扎格里亚的地位, 自然对他得到的特殊喜讯都会感到惊奇。
a
3:41; 21:91.
2153
Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received.
c
3:41; 21:91.
1743
The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received.
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَٰنِ عِتِيًّا
Thumma meaning, then, i.e. afterwards, is a particle or conjunction denoting order and delay. Sometimes it is used to denote the order of enunciation, not the virtual order. It also has the meaning of 'and' and 'so' (Lane).
Important Words:
ثم meaning then, i.e. afterward or afterwards, is a particle or conjunction denoting order and delay. Sometimes it is used to denote the order of enunciation, not the virtual order. It also has the meaning of و (and) and ف (so) (Lane).
In the present verse ثم shows order i.e. this thing will happen after the thing that has been mentioned before. Some commentators of the Quran think that this verse can be explained by reading it as: ثم لننزعن من کل شیعة الذین یقال فیھم ایھم اشد علی الرحمان عتیاً i.e. then shall We certainly pick out from every group those about whom it will be said that they were most stubborn in rebellion against the Gracious God. Others are of the view that the expression ایھم اشد علی الرحمان عتیا is an independent and separate sentence and forms an answer to the words من ھم (who are they) which are understood before this sentence, and means, "they are those who were most stubborn in rebellion against the Gracious God. The words علی الرحمان mean against or in opposition to the Gracious God.
2210
Important Words:
ثم meaning then, i.e. afterward or afterwards, is a particle or conjunction denoting order and delay. Sometimes it is used to denote the order of enunciation, not the virtual order. It also has the meaning of و (and) and ف (so) (Lane).
In the present verse ثم shows order i.e. this thing will happen after the thing that has been mentioned before. Some commentators of the Quran think that this verse can be explained by reading it as: ثم لننزعن من کل شیعة الذین یقال فیھم ایھم اشد علی الرحمان عتیاً i.e. then shall We certainly pick out from every group those about whom it will be said that they were most stubborn in rebellion against the Gracious God. Others are of the view that the expression ایھم اشد علی الرحمان عتیا is an independent and separate sentence and forms an answer to the words من ھم (who are they) which are understood before this sentence, and means, "they are those who were most stubborn in rebellion against the Gracious God. The words علی الرحمان mean against or in opposition to the Gracious God.
1791
Thumma meaning, then, i.e. afterwards, is a particle or conjunction denoting order and delay. Sometimes it is used to denote the order of enunciation, not the virtual order. It also has the meaning of 'and' and 'so' (Lane).
فَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ ٱلصَّٰعِقَةُ وَهُمْ يَنظُرُونَ
11:68.
11:68.
11:68.
d
11:68.
b
11:68.
d
11:68.
وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِۦ فَحَاسَبْنَٰهَا حِسَابًا شَدِيدًا وَعَذَّبْنَٰهَا عَذَابًا نُّكْرًا
7:5, 6; 17:18; 21:12; 22:46.
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
7:5-6; 17:18; 21:12; 22:46.
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
c
7:5, 6; 17:18; 21:12; 22:46.
1442
以上几节谈了离婚的题目, 这一节经文进而谈蔑视天命, 因为那些蔑视天命的人事实上失去安拉的恩宠。
b
7:5-6; 17:18; 21:12; 22:46.
4274
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
b
7:5, 6; 17:18; 21:12; 22:46.
3069
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
أَمَّنْ هَٰذَا ٱلَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُۥ ۚ بَل لَّجُّوا۟ فِى عُتُوٍّ وَنُفُورٍ
10:32; 34:25.
10:32; 34:25.
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also {2694}.
10:32; 34:25.
Commentary:
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also 44:13.
b
10:32; 34:25.
a
10:32; 34:25.
4300
Commentary:
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also 44:13.
b
10:32; 34:25.
3084
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also {2694}.