ROOT ط ر ف
10 verses • 8 derived words
📖 Lane's Lexicon
Classical definitions for root طرف
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 10 verses containing words derived from "T r f".
لِيَقْطَعَ طَرَفًا مِّنَ ٱلَّذِينَ كَفَرُوٓا۟ أَوْ يَكْبِتَهُمْ فَيَنقَلِبُوا۟ خَآئِبِينَ
When the Holy Prophet learnt that the Meccans were contemplating an immediate attack on Medina, he marched against them. The Meccans fled in disgrace and abasement.
Important Words:
یکبت (abase) is derived from کبت. They say کبته i.e. (1) he overthrew or prostrated him; (2) he humbled or abased him; (3) he turned him away; (4) he turned him back with his fury; (5) he destroyed him or caused him to perish (Aqrab).
Commentary:
The words, or abase them, mean that if the disbelievers attacked the Muslims, they would be punished and a part of them killed, and if they did not attack the Muslims, they would retreat in abasement and disgrace. Actually, it was the lesser of the two alternatives that came to pass; for when the Holy Prophet, learning that the Meccans were contemplating an immediate attack on Medina, marched out with his followers, the Meccans fled in disgrace and abasement (see note on 3:126).
The verse also shows that God sometimes makes conditional prophecies, i.e. He predicts two alternative events of which only one is to occur, according as circumstances demand. In the present case, God knew that only the latter alternative would come to pass, yet He did not foretell it definitely. The coming of the angels, it may be noted further, was meant as a guarantee of the punishment or disgrace of the enemy, as the case might be.
412
Important Words:
یکبت (abase) is derived from کبت. They say کبته i.e. (1) he overthrew or prostrated him; (2) he humbled or abased him; (3) he turned him away; (4) he turned him back with his fury; (5) he destroyed him or caused him to perish (Aqrab).
Commentary:
The words, or abase them, mean that if the disbelievers attacked the Muslims, they would be punished and a part of them killed, and if they did not attack the Muslims, they would retreat in abasement and disgrace. Actually, it was the lesser of the two alternatives that came to pass; for when the Holy Prophet, learning that the Meccans were contemplating an immediate attack on Medina, marched out with his followers, the Meccans fled in disgrace and abasement (see note on 3:126).
The verse also shows that God sometimes makes conditional prophecies, i.e. He predicts two alternative events of which only one is to occur, according as circumstances demand. In the present case, God knew that only the latter alternative would come to pass, yet He did not foretell it definitely. The coming of the angels, it may be noted further, was meant as a guarantee of the punishment or disgrace of the enemy, as the case might be.
475
When the Holy Prophet learnt that the Meccans were contemplating an immediate attack on Medina, he marched against them. The Meccans fled in disgrace and abasement.
وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَىِ ٱلنَّهَارِ وَزُلَفًا مِّنَ ٱلَّيْلِ ۚ إِنَّ ٱلْحَسَنَٰتِ يُذْهِبْنَ ٱلسَّيِّـَٔاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّٰكِرِينَ
17:79.
17:79.
17:79.
Important Words:
طرفی النھار (two ends of the day). طرف means, the extremity or end of anything; a side; a lateral, or an outward, or adjacent part or portion of a thing; a region, district, quarter or tract; a part, portion, piece or bit of a thing. کریم الطرفین means, generous or noble in respect of both male and female ancestors. اطراف (plural of طرف) means a man’s father and mother and brothers and paternal uncles and any near relations whom it is unlawful for him to marry; noble or exalted men. اطراف الارض means, the noble or exalted men or the learned men of the earth or land. طرفی النھار means, two ends of the day i.e. morning and afternoon or the morning as well as afternoon and late afternoon (Lane & Aqrab).
زلفا من اللیل (hours of the night that are nearer the day). زلفا is derived from زلف. They say زلف الشیء i.e. he did the thing previously or beforehand. ازلفه means, he made or brought or drew him or it near. They say ازلف الاشیاء i.e. he collected the things together. زلفا which is the plural of زلفة means, nearness with respect to rank, degree or station; or simply rank or grade; a portion of the first part of the night, whether small or large. It also means, hours or periods of the night commencing from the daytime, and the hours or periods of the daytime commencing from the night; or hour or period joining day and night at both ends (Lane & Aqrab).
Commentary:
The preceding verse spoke of the responsibilities of the Holy Prophet and those of his followers. As full acquittal of such heavy and onerous responsibilities is beyond human power, the verse under comment suggests some methods which can help a Muslim successfully to discharge them. The first method suggested is Prayer and worship of God, because one urgently needs God’s help for discharging such heavy tasks. By Prayer favourable Divine decrees come into operation.
The words, Surely good works drive away the evil ones, suggest effective ways by which evils can be overcome and eradicated. The setting of a good example is one of them. It wins the hearts of men and makes them copy it. In this way the emulation of good makes evil gradually disappear. It is actions and not words that can overcome evil and efface it. Very few persons follow an independent line of action. A vast majority of them only follow and imitate others. Therefore a good example is an excellent way of establishing virtue in the world.
Another method implied in these words is that we should exhort people to virtue. The proper preaching of good greatly helps men to shun evil ways.
The doing of good to people and treating them with kindness is yet another method which goes a long way to inclining the hearts of men to good works. A kindly and beneficent deed done to a person in need makes him give ear to advice. This is the third way suggested in this verse.
In addition to these methods for the preaching and propagation of good, the words, Surely good works drive away the evil ones, also contain a sure guidance for the spiritual progress of the workers themselves. If a person desires to get rid of an evil habit, he should begin to practise a corresponding virtue. In this way he will soon get rid of his evil habit. The words also tell us that to avoid the evil consequences of our misdeeds we should practise more and more virtue. The more virtue we practise, the more secure will we become from the consequences of our evil deeds.
Incidentally, the verse also hints at the different times of Prayer prescribed for the Faithful. They are deducible from the words طرفی النھار (two ends of the day) and زلفا من اللیل (hours of the night that are nearer the day).
a
17:79.
a
17:79.
1495
Important Words:
طرفی النھار (two ends of the day). طرف means, the extremity or end of anything; a side; a lateral, or an outward, or adjacent part or portion of a thing; a region, district, quarter or tract; a part, portion, piece or bit of a thing. کریم الطرفین means, generous or noble in respect of both male and female ancestors. اطراف (plural of طرف) means a man’s father and mother and brothers and paternal uncles and any near relations whom it is unlawful for him to marry; noble or exalted men. اطراف الارض means, the noble or exalted men or the learned men of the earth or land. طرفی النھار means, two ends of the day i.e. morning and afternoon or the morning as well as afternoon and late afternoon (Lane & Aqrab).
زلفا من اللیل (hours of the night that are nearer the day). زلفا is derived from زلف. They say زلف الشیء i.e. he did the thing previously or beforehand. ازلفه means, he made or brought or drew him or it near. They say ازلف الاشیاء i.e. he collected the things together. زلفا which is the plural of زلفة means, nearness with respect to rank, degree or station; or simply rank or grade; a portion of the first part of the night, whether small or large. It also means, hours or periods of the night commencing from the daytime, and the hours or periods of the daytime commencing from the night; or hour or period joining day and night at both ends (Lane & Aqrab).
Commentary:
The preceding verse spoke of the responsibilities of the Holy Prophet and those of his followers. As full acquittal of such heavy and onerous responsibilities is beyond human power, the verse under comment suggests some methods which can help a Muslim successfully to discharge them. The first method suggested is Prayer and worship of God, because one urgently needs God’s help for discharging such heavy tasks. By Prayer favourable Divine decrees come into operation.
The words, Surely good works drive away the evil ones, suggest effective ways by which evils can be overcome and eradicated. The setting of a good example is one of them. It wins the hearts of men and makes them copy it. In this way the emulation of good makes evil gradually disappear. It is actions and not words that can overcome evil and efface it. Very few persons follow an independent line of action. A vast majority of them only follow and imitate others. Therefore a good example is an excellent way of establishing virtue in the world.
Another method implied in these words is that we should exhort people to virtue. The proper preaching of good greatly helps men to shun evil ways.
The doing of good to people and treating them with kindness is yet another method which goes a long way to inclining the hearts of men to good works. A kindly and beneficent deed done to a person in need makes him give ear to advice. This is the third way suggested in this verse.
In addition to these methods for the preaching and propagation of good, the words, Surely good works drive away the evil ones, also contain a sure guidance for the spiritual progress of the workers themselves. If a person desires to get rid of an evil habit, he should begin to practise a corresponding virtue. In this way he will soon get rid of his evil habit. The words also tell us that to avoid the evil consequences of our misdeeds we should practise more and more virtue. The more virtue we practise, the more secure will we become from the consequences of our evil deeds.
Incidentally, the verse also hints at the different times of Prayer prescribed for the Faithful. They are deducible from the words طرفی النھار (two ends of the day) and زلفا من اللیل (hours of the night that are nearer the day).
c
17:79.
أَوَلَمْ يَرَوْا۟ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَٱللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ وَهُوَ سَرِيعُ ٱلْحِسَابِ
یعنی ایک طرف تو ملک کے کنارے مسلمانوں کے ہاتھ آرہے ہیں۔ دوسری طرف صاحب اقتدار خاندانوں کے نوجوان اسلام لا رہے ہیں۔ جیسے عمرو بن عاصؓ‘۔ خالد بن ولیدؓ‘۔ حضرت عمرؓ‘ اور حضرت علیؓ وغیرہ۔
21:45.
Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master.
21:45.
Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so.
f
21:45.
644
اَطْرَافْ (Atraf) 的意思是善良和慷慨, (也可指) 身份低微的人。本节经文的意思是, ‘难道他们没看见安拉正在从四面八方渐渐地缩小大地?’ 也就是说, 伊斯兰教正在阿拉伯半岛的四面八方传播, 进入到每个家庭, 进入到社会的一切阶层--------有地位的人和没有地位的人; 穷人和富人; 奴隶和奴隶主。
1
یعنی ایک طرف تو ملک کے کنارے مسلمانوں کے ہاتھ آرہے ہیں۔ دوسری طرف صاحب اقتدار خاندانوں کے نوجوان اسلام لا رہے ہیں۔ جیسے عمرو بن عاصؓ‘۔ خالد بن ولیدؓ‘۔ حضرت عمرؓ‘ اور حضرت علیؓ وغیرہ۔
b
21:45.
1652
Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so.
a
21:45.
1451
Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master.
مُهْطِعِينَ مُقْنِعِى رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ ۖ وَأَفْـِٔدَتُهُمْ هَوَآءٌ
This and the preceding verse give a graphic description of the bewilderment and consternation of the Meccans when they suddenly found the Holy Prophet at the gates of Mecca with an army ten thousand strong, without their having the least inkling of his coming.
Important Words:
مھطعین (hurrying on in fright) is derived from اھطع which is derived from ھطع. They say ھطع الرجل i.e. the man came running in fright; or the man advanced with his eyes fixed on something from which he did not raise them. اھطع البعیر means, the camel stretched forth its neck and lowered its head. اھطع الرجل also means, the man looked with humility and humbleness (Aqrab).
مقنعی (raising up) is derived from اقنع which is derived from قنع. They say قنع الجبل i.e. he mounted the hill. اقنع رأسه means, he raised up his head and fixed it straight, turning neither to the right nor to the left (Aqrab). ھواء (utterly void) is derived from ھوی which means, it fell from a high level to a low level; or contrarily, it rose and went up. الھواء means, the firmament; an empty thing; a void; coward, because his heart is, as it were, empty, having no courage (Aqrab).
Commentary:
What a graphic picture of the Fall of Mecca! The great prophecy of the final triumph of the Holy Prophet and the utter discomfiture of his enemies was wonderfully fulfilled by the Fall of Mecca when the Sacred House of God passed into the hands of the Muslims for all time. This verse gives a graphic description of the bewilderment and consternation of the Meccans when they suddenly found the Holy Prophet at the very gates of Mecca with an army ten thousand strong, without their having the least inkling of his coming. For proof of the fact that the eyes of the Meccans became actually fixed in a stare and their minds were literally void and they ran about in fright with their heads raised in bewilderment, one has only to turn to any book of history about the Fall of Mecca.
1698
Important Words:
مھطعین (hurrying on in fright) is derived from اھطع which is derived from ھطع. They say ھطع الرجل i.e. the man came running in fright; or the man advanced with his eyes fixed on something from which he did not raise them. اھطع البعیر means, the camel stretched forth its neck and lowered its head. اھطع الرجل also means, the man looked with humility and humbleness (Aqrab).
مقنعی (raising up) is derived from اقنع which is derived from قنع. They say قنع الجبل i.e. he mounted the hill. اقنع رأسه means, he raised up his head and fixed it straight, turning neither to the right nor to the left (Aqrab). ھواء (utterly void) is derived from ھوی which means, it fell from a high level to a low level; or contrarily, it rose and went up. الھواء means, the firmament; an empty thing; a void; coward, because his heart is, as it were, empty, having no courage (Aqrab).
Commentary:
What a graphic picture of the Fall of Mecca! The great prophecy of the final triumph of the Holy Prophet and the utter discomfiture of his enemies was wonderfully fulfilled by the Fall of Mecca when the Sacred House of God passed into the hands of the Muslims for all time. This verse gives a graphic description of the bewilderment and consternation of the Meccans when they suddenly found the Holy Prophet at the very gates of Mecca with an army ten thousand strong, without their having the least inkling of his coming. For proof of the fact that the eyes of the Meccans became actually fixed in a stare and their minds were literally void and they ran about in fright with their heads raised in bewilderment, one has only to turn to any book of history about the Fall of Mecca.
1473
This and the preceding verse give a graphic description of the bewilderment and consternation of the Meccans when they suddenly found the Holy Prophet at the gates of Mecca with an army ten thousand strong, without their having the least inkling of his coming.
فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرْضَىٰ
17:79, 80; 30:18, 19; 50:40, 41.
17:79, 80; 30:18, 19; 50:40, 41.
The glorification of God at the hours mentioned in the verse may signify the hours of the five daily Prayers; the words, before the rising of the sun, signifying the Morning (Fajr) Prayer; and the words, before its setting, the Late-afternoon (‘Asr) Prayer; and the expression, and glorify Him in the hours of the night, signifying the Evening Prayer (Maghrib) and Night Prayer (‘Isha’), while the words, parts of the day, signifying the Afternoon (Zuhr) Prayer.
17:79-80; 30:18-19; 50:40-41.
Important Words:
آناء (hours) is the plural of إنی (inyun) and إنی (inan) and أنی (anyun). All these are derived from أنی (ana) which means, its time came; it was or became or drew near; it attained to its full state. إنی (inyun) means, an hour or a short portion of time, or an indefinite time; a time of the night; any hour of the night. مضی إنو من اللیل means, a time of the night passed (Lane & Aqrab).
اطراف is the plural of طرف and means, sides of the day; parts of the day (Aqrab).
Commentary:
Some commentators of the Quran are of the view that by the glorification of God at the hours mentioned in the verse are meant the hours of the five daily Prayers; the words "before the rising of the sun" signifying the morning Prayer; and the words "before its setting" the late afternoon (‘Asr) Prayer; and the expression "and glorify Him in the hours of the night" signifying the evening (Maghrib) and night Prayer (‘Isha), while the words "at the sides of the day" signifying afternoon (Zuhr) Prayer. But whatever the words of the verse may mean it is quite clear that in order to obtain success in life and satisfaction of the mind it is very essential to remember God and glorify Him. God’s constant remembrance is specifically suited to illumine the soul and to bring about peace of mind.
b
17:79, 80; 30:18, 19; 50:40, 41.
a
17:79-80; 30:18-19; 50:40-41.
2337
Important Words:
آناء (hours) is the plural of إنی (inyun) and إنی (inan) and أنی (anyun). All these are derived from أنی (ana) which means, its time came; it was or became or drew near; it attained to its full state. إنی (inyun) means, an hour or a short portion of time, or an indefinite time; a time of the night; any hour of the night. مضی إنو من اللیل means, a time of the night passed (Lane & Aqrab).
اطراف is the plural of طرف and means, sides of the day; parts of the day (Aqrab).
Commentary:
Some commentators of the Quran are of the view that by the glorification of God at the hours mentioned in the verse are meant the hours of the five daily Prayers; the words "before the rising of the sun" signifying the morning Prayer; and the words "before its setting" the late afternoon (‘Asr) Prayer; and the expression "and glorify Him in the hours of the night" signifying the evening (Maghrib) and night Prayer (‘Isha), while the words "at the sides of the day" signifying afternoon (Zuhr) Prayer. But whatever the words of the verse may mean it is quite clear that in order to obtain success in life and satisfaction of the mind it is very essential to remember God and glorify Him. God’s constant remembrance is specifically suited to illumine the soul and to bring about peace of mind.
b
17:79, 80; 30:18, 19; 50:40, 41.
1867
The glorification of God at the hours mentioned in the verse may signify the hours of the five daily Prayers; the words, before the rising of the sun, signifying the Morning (Fajr) Prayer; and the words, before its setting, the Late-afternoon (‘Asr) Prayer; and the expression, and glorify Him in the hours of the night, signifying the Evening Prayer (Maghrib) and Night Prayer (‘Isha’), while the words, parts of the day, signifying the Afternoon (Zuhr) Prayer.
بَلْ مَتَّعْنَا هَٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ ٱلْعُمُرُ ۗ أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ ۚ أَفَهُمُ ٱلْغَٰلِبُونَ
57:17.
13:42.
一个民族经历长时期的兴旺发达后, 他们开始产生一种错觉, 以为他们的繁荣和发展永远不会衰退, 结果他们变得自负, 他们的心也变得冷酷无情。他们长时期的兴旺发达成为他们垮台的原因。这节经文警告不信的人不要打如意算盘, 不要妄自得意, 以为繁荣和发展会无限 (时期) 地继续下去; 并且告诉他们不要不去看那个显然的事实: 安拉在逐步而肯定地从各方面缩减他们的土地, 也就是说, 伊斯兰教正在进入他们社会的每个家庭、一切部门和阶层。
یعنی ملک کے کنارے اور نئی اولادیں مسلمانوں کے قبضہ میں آتی جاتی ہیں۔
57:17.
13:42.
When the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline and consequently they become arrogant and their hearts are hardened. Thus prolongation of the period of their prosperity becomes the cause of their downfall. The verse warns disbelievers against the wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides, i.e. Islam is making inroads into every home and all sections and strata of their society.
57:17.
13:42.
Commentary:
The verse gives the reason why disbelievers go astray and what leads them to forget and forsake the truth. It is this that when the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline or decay and consequently they become arrogant and their hearts are hardened and they reject the message of their Prophet. Thus prolongation of the period of the prosperity of a people becomes the cause of their downfall. The verse warns disbelievers against wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides i.e. Islam is making inroads into every home and all sections and strata of their society. The high and the low, the rich and the poor, the learned and the illiterate are daily joining its fold. It asks: "Does not this fact alone constitute an irrefutable proof of the truth of Islam? And in view of the sure signs of their decline and fall do they still entertain the false hope that they will continue to enjoy peace, prosperity and progress and will be able to arrest or retard the progress of Islam?" See also 13:42.
b
57:17.
c
13:42.
839
一个民族经历长时期的兴旺发达后, 他们开始产生一种错觉, 以为他们的繁荣和发展永远不会衰退, 结果他们变得自负, 他们的心也变得冷酷无情。他们长时期的兴旺发达成为他们垮台的原因。这节经文警告不信的人不要打如意算盘, 不要妄自得意, 以为繁荣和发展会无限 (时期) 地继续下去; 并且告诉他们不要不去看那个显然的事实: 安拉在逐步而肯定地从各方面缩减他们的土地, 也就是说, 伊斯兰教正在进入他们社会的每个家庭、一切部门和阶层。
1
یعنی ملک کے کنارے اور نئی اولادیں مسلمانوں کے قبضہ میں آتی جاتی ہیں۔
a
57:17.
b
13:42.
2385
Commentary:
The verse gives the reason why disbelievers go astray and what leads them to forget and forsake the truth. It is this that when the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline or decay and consequently they become arrogant and their hearts are hardened and they reject the message of their Prophet. Thus prolongation of the period of the prosperity of a people becomes the cause of their downfall. The verse warns disbelievers against wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides i.e. Islam is making inroads into every home and all sections and strata of their society. The high and the low, the rich and the poor, the learned and the illiterate are daily joining its fold. It asks: "Does not this fact alone constitute an irrefutable proof of the truth of Islam? And in view of the sure signs of their decline and fall do they still entertain the false hope that they will continue to enjoy peace, prosperity and progress and will be able to arrest or retard the progress of Islam?" See also 13:42.
a
57:17.
b
13:42.
1892
When the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline and consequently they become arrogant and their hearts are hardened. Thus prolongation of the period of their prosperity becomes the cause of their downfall. The verse warns disbelievers against the wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides, i.e. Islam is making inroads into every home and all sections and strata of their society.
وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ عِينٌ
55:57.
55:57.
‘In (women having large beautiful eyes) is the plural of ‘Aina’ which means, a woman having large beautiful eyes. The word also means a good or beautiful word or saying. Ardun ‘Aina’u means, green or black earth (Lane). History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, 'God was well-pleased with them and they were well- pleased with Him' (58:23). This was their greatest achievement.
55:57.
Important Words:
عین (women having large beautiful eyes) is the plural of عیناء which means, a woman having large beautiful eyes. It also means a good or beautiful word or saying. ارض عیناء means, green or black earth (Lane & Aqrab).
g
55:57.
b
55:57.
3302
Important Words:
عین (women having large beautiful eyes) is the plural of عیناء which means, a woman having large beautiful eyes. It also means a good or beautiful word or saying. ارض عیناء means, green or black earth (Lane & Aqrab).
d
55:57.
2482
‘In (women having large beautiful eyes) is the plural of ‘Aina’ which means, a woman having large beautiful eyes. The word also means a good or beautiful word or saying. Ardun ‘Aina’u means, green or black earth (Lane). History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, 'God was well-pleased with them and they were well- pleased with Him' (58:23). This was their greatest achievement.
۞ وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ أَتْرَابٌ
55:57.
55:57.
55:57.
Important Words:
اتراب (companions of equal age) is the plural of ترب (tirbun) which means, one born at the same time with another; a contemporary in birth, an equal in age; a match, a peer (Lane & Aqrab).
Commentary:
The present and preceding two verses embody a complete picture of the material benefits and blessings which are bestowed upon believers in this very life and thus furnish a proof that they will also have the blessings promised to them in the life to come.
c
55:57.
b
55:57.
3416
Important Words:
اتراب (companions of equal age) is the plural of ترب (tirbun) which means, one born at the same time with another; a contemporary in birth, an equal in age; a match, a peer (Lane & Aqrab).
Commentary:
The present and preceding two verses embody a complete picture of the material benefits and blessings which are bestowed upon believers in this very life and thus furnish a proof that they will also have the blessings promised to them in the life to come.
b
55:57.
وَتَرَىٰهُمْ يُعْرَضُونَ عَلَيْهَا خَٰشِعِينَ مِنَ ٱلذُّلِّ يَنظُرُونَ مِن طَرْفٍ خَفِىٍّ ۗ وَقَالَ ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ ٱلْخَٰسِرِينَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ ٱلْقِيَٰمَةِ ۗ أَلَآ إِنَّ ٱلظَّٰلِمِينَ فِى عَذَابٍ مُّقِيمٍ
偷看是罪人因自己的罪行被押来听候判刑时的眼色。
The furtive glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
18:30; 25:38.
Commentary:
The stealthy glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
1213
偷看是罪人因自己的罪行被押来听候判刑时的眼色。
b
18:30; 25:38.
3634
Commentary:
The stealthy glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
2663
The furtive glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
فِيهِنَّ قَٰصِرَٰتُ ٱلطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ
اول تو روحانی انعام مراد ہے۔ پھر یہ بات بھی مدنظر رکھنی چاہیے کہ یہاں صرف عورت کہا ہے اور اس سے مراد انسان کی دنیوی بیوی بھی ہو سکتی ہے جسے اگلے جہان میں ُحسن عطا ہوگا۔
کسی سے تعلق نہ رکھا ہوگا کے یہ معنے ہیں کہ کسی غیر مرد سے تعلق نہ رکھا ہوگا اور وہ نیک اور پاکباز ہوں گی۔
37:49; 38:53.
The expression, 'restraining their glances,' signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing besides their Lord and Creator.
Far from their bodies being touched by any man, even impure thoughts will not have found access to their hearts, the word jinn also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again, that according to Islamic conception, the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc. in Paradise, only the nature of these things will be different from that of the things of this world. In fact, they will be the spiritual representations of the good deeds the righteous will have done in this life.
37:49; 38:53.
Commentary:
In the foregoing verses mention was made of gardens, couches, fruits, etc. that believers will get in the "two Gardens." In order to complete their peace and happiness, they will also enjoy the company of good companions. And there can be no better companion for a person than a beautiful and virtuous wife. The Quranic Paradise is not conclusively reserved for righteous men. Righteous women will be equally entitled to it.
It will be noticed that purity of heart of the companions of believers is given precedence over the beauty of their persons referred to in v.59. The expression قاصرات الطرف signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing beside their Lord and Creator, and far from their bodies being touched by any man, even impure thoughts will not find access to their hearts, the word جن also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again that according to Islamic conception the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc., only the nature of these things would be different from that of the things of this world. They would be so highly spiritual that the human mind cannot conceive of them. But their existence cannot be denied. See also 32:18 & 52:21.
Incidentally, the verse repudiates the false idea that women will not go to Paradise.
b
37:49; 38:53.
1364
“害羞的贞节女子” 这意思是他们一颗诚心向安拉, 除了养主和创造者之外不会观望任何其他东西。
1365
她们的身子不被男子接触, 甚至不洁的思想也不会来到她们心中, “精纳” 这词也指那些在心中引起肉欲的视而不见的东西。这里又恰当地谈到, 根据伊斯兰教的观念, 天园的福祉很像人间的欢乐。天园中会有宫殿、花园、江河、树木、水果、妻子、儿女、朋友等, 只是这些东西的性质和今世的不同。实际上这些东西是敬畏的人在今生所作的善举的精神体现。
1
اول تو روحانی انعام مراد ہے۔ پھر یہ بات بھی مدنظر رکھنی چاہیے کہ یہاں صرف عورت کہا ہے اور اس سے مراد انسان کی دنیوی بیوی بھی ہو سکتی ہے جسے اگلے جہان میں ُحسن عطا ہوگا۔
2
کسی سے تعلق نہ رکھا ہوگا کے یہ معنے ہیں کہ کسی غیر مرد سے تعلق نہ رکھا ہوگا اور وہ نیک اور پاکباز ہوں گی۔
a
37:49; 38:53.
4079
Commentary:
In the foregoing verses mention was made of gardens, couches, fruits, etc. that believers will get in the "two Gardens." In order to complete their peace and happiness, they will also enjoy the company of good companions. And there can be no better companion for a person than a beautiful and virtuous wife. The Quranic Paradise is not conclusively reserved for righteous men. Righteous women will be equally entitled to it.
It will be noticed that purity of heart of the companions of believers is given precedence over the beauty of their persons referred to in v.59. The expression قاصرات الطرف signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing beside their Lord and Creator, and far from their bodies being touched by any man, even impure thoughts will not find access to their hearts, the word جن also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again that according to Islamic conception the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc., only the nature of these things would be different from that of the things of this world. They would be so highly spiritual that the human mind cannot conceive of them. But their existence cannot be denied. See also 32:18 & 52:21.
Incidentally, the verse repudiates the false idea that women will not go to Paradise.
a
37:49; 38:53.
2944
The expression, 'restraining their glances,' signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing besides their Lord and Creator.
2945
Far from their bodies being touched by any man, even impure thoughts will not have found access to their hearts, the word jinn also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again, that according to Islamic conception, the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc. in Paradise, only the nature of these things will be different from that of the things of this world. In fact, they will be the spiritual representations of the good deeds the righteous will have done in this life.