ROOT ب ي ض
10 verses • 6 derived words
📖 Lane's Lexicon
Classical definitions for root بيض
Morphology Tree
Lemmas and their derived stems found in the Quran.
أَبْيَض
Lemmaٱبْيَضَّتْ
LemmaOccurrences in Quran
Found 10 verses containing words derived from "b y D".
أُحِلَّ لَكُمْ لَيْلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ ٱللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَٱلْـَٰٔنَ بَٰشِرُوهُنَّ وَٱبْتَغُوا۟ مَا كَتَبَ ٱللَّهُ لَكُمْ ۚ وَكُلُوا۟ وَٱشْرَبُوا۟ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَيْطُ ٱلْأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلْأَسْوَدِ مِنَ ٱلْفَجْرِ ۖ ثُمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَى ٱلَّيْلِ ۚ وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمْ عَٰكِفُونَ فِى ٱلْمَسَٰجِدِ ۗ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ
在这简短的话中 «古兰经» 把妇女的权利和地位、婚姻的目的和意义, 以及夫妇之间的关系描述得多么美好。本节经文大意是说婚姻的真正目的是双方得到舒适、保护和修饰, 因为这就是服装的多种用途 (7:27及16:82)。这肯定不只是性生活的满足。丈夫和妻子还得相互防护邪恶与丑事。
رَفَثَ کے معنے اصل میں جماع کے ذکر کے ہوتے ہیں۔ اس جگہ استعارۃً یہ لفظ جماع کے معنوں میں استعمال کیا گیا ہے۔ مکہ والے سمجھتے تھے کہ روزہ دار کو رات کے وقت بھی اپنی بیوی کے ساتھ تعلق پیدا کرنا جائز نہیں‘ اس کی تردید کی۔
لباس سے یہ مراد ہے کہ خاوند کی وجہ سے لوگ عورت پر الزام لگانے سے ڈرتے ہیں اور عورت کی وجہ سے خاوند پر الزام لگانے سے ڈرتے ہیں پس وہ ایک دوسرے کا لباس ہیں یعنی ایک دوسرے کی حفاظت کرتے ہیں۔
مفسرین کہتے ہیں کہ اس کا مطلب یہ ہے کہ بعض مسلمان باوجود یہ جاننے کے کہ روزہ کی رات میں عورت کے پاس جانا جائز نہیں ایسا کر لیتے تھے۔ پس فرماتا ہے کہ ہم نے یہ حکم اس لئے کھول کر بیان کر دیا ہے کہ تم گناہ میں نہ پڑو۔ لیکن تَخْتَأْ نُوْنَ اَنْفُسَکُمْ کے معنے اپنے نفسوں کی حق تلفی کرنے کے بھی ہوتے ہیں اور وہی معنے ہم نے اس جگہ کیے ہیں کیونکہ وہ صحابہ ؓ کی شان کے مطابق ہیں اور مطلب یہ ہے کہ گو یہ حکم شرعی نہیں تھا مگر پھر بھی تم اپنی جانوں کو تکلیف میں ڈالنے کی کوشش کرتے تھے۔ اب ہم نے شرعی حکم بتا دیا ہے تاکہ تم خواہ مخواہ اپنے آپ کو تکلیف میں نہ ڈالو۔
عَفَا اللّٰہُ عَنْکَ کے معنے ہیں اَصْلَحَکَ اللّٰہُ وَ اَعَزَّکَ یعنی اللہ تیرے کاموں کو درست کرے اور تجھے عزت دے (اقرب) ہم نے اسی محاورہ کے مطابق عَفَا عَنْـکُمْ کے معنے یہ کیے ہیں۔ کہ اللہ نے تمہاری اس حالت کی اصلاح کردی۔
How beautifully in these brief words the Qur’an has described the rights and status of woman and the object and significance of marriage and conjugal relations. The real object of marriage, the verse purports to say, is the comfort, protection and embellishment of the parties, for such are the uses of a garment (7:27 & 16:82). It definitely is not merely the satisfaction of sexual urge. Husband and wife also safeguard each other against evil and scandal.
The expression ‘Afallahu ‘An-hu means, God corrected his mistake and set right his affairs; bestowed honour upon him. It also means, God afforded him relief (Muhit).
At places where days and nights are unusually long (e.g. near the Poles) day and night should be calculated to be of twelve hours’ duration (Muslim, ch. Ashratus-Sa‘ah).
In I‘tikaf which constitutes, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time.
Important Words:
رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).
تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".
عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).
باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).
Commentary:
It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.
Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.
The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.
The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan
and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).
125
在这简短的话中 «古兰经» 把妇女的权利和地位、婚姻的目的和意义, 以及夫妇之间的关系描述得多么美好。本节经文大意是说婚姻的真正目的是双方得到舒适、保护和修饰, 因为这就是服装的多种用途 (7:27及16:82)。这肯定不只是性生活的满足。丈夫和妻子还得相互防护邪恶与丑事。
1
رَفَثَ کے معنے اصل میں جماع کے ذکر کے ہوتے ہیں۔ اس جگہ استعارۃً یہ لفظ جماع کے معنوں میں استعمال کیا گیا ہے۔ مکہ والے سمجھتے تھے کہ روزہ دار کو رات کے وقت بھی اپنی بیوی کے ساتھ تعلق پیدا کرنا جائز نہیں‘ اس کی تردید کی۔
2
لباس سے یہ مراد ہے کہ خاوند کی وجہ سے لوگ عورت پر الزام لگانے سے ڈرتے ہیں اور عورت کی وجہ سے خاوند پر الزام لگانے سے ڈرتے ہیں پس وہ ایک دوسرے کا لباس ہیں یعنی ایک دوسرے کی حفاظت کرتے ہیں۔
3
مفسرین کہتے ہیں کہ اس کا مطلب یہ ہے کہ بعض مسلمان باوجود یہ جاننے کے کہ روزہ کی رات میں عورت کے پاس جانا جائز نہیں ایسا کر لیتے تھے۔ پس فرماتا ہے کہ ہم نے یہ حکم اس لئے کھول کر بیان کر دیا ہے کہ تم گناہ میں نہ پڑو۔ لیکن تَخْتَأْ نُوْنَ اَنْفُسَکُمْ کے معنے اپنے نفسوں کی حق تلفی کرنے کے بھی ہوتے ہیں اور وہی معنے ہم نے اس جگہ کیے ہیں کیونکہ وہ صحابہ ؓ کی شان کے مطابق ہیں اور مطلب یہ ہے کہ گو یہ حکم شرعی نہیں تھا مگر پھر بھی تم اپنی جانوں کو تکلیف میں ڈالنے کی کوشش کرتے تھے۔ اب ہم نے شرعی حکم بتا دیا ہے تاکہ تم خواہ مخواہ اپنے آپ کو تکلیف میں نہ ڈالو۔
4
عَفَا اللّٰہُ عَنْکَ کے معنے ہیں اَصْلَحَکَ اللّٰہُ وَ اَعَزَّکَ یعنی اللہ تیرے کاموں کو درست کرے اور تجھے عزت دے (اقرب) ہم نے اسی محاورہ کے مطابق عَفَا عَنْـکُمْ کے معنے یہ کیے ہیں۔ کہ اللہ نے تمہاری اس حالت کی اصلاح کردی۔
194
Important Words:
رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).
تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".
عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).
باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).
Commentary:
It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.
Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.
The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.
The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan
and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).
212
How beautifully in these brief words the Qur’an has described the rights and status of woman and the object and significance of marriage and conjugal relations. The real object of marriage, the verse purports to say, is the comfort, protection and embellishment of the parties, for such are the uses of a garment (7:27 & 16:82). It definitely is not merely the satisfaction of sexual urge. Husband and wife also safeguard each other against evil and scandal.
213
The expression ‘Afallahu ‘An-hu means, God corrected his mistake and set right his affairs; bestowed honour upon him. It also means, God afforded him relief (Muhit).
214
At places where days and nights are unusually long (e.g. near the Poles) day and night should be calculated to be of twelve hours’ duration (Muslim, ch. Ashratus-Sa‘ah).
215
In I‘tikaf which constitutes, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time.
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا ٱلَّذِينَ ٱسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَٰنِكُمْ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
10:27, 28; 39:61; 80:39-43.
10:27, 28; 39:61; 80:39-43.
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
10:27, 28; 39:61; 80:39-43.
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
d
10:27, 28; 39:61; 80:39-43.
a
10:27, 28; 39:61; 80:39-43.
393
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
c
10:27, 28; 39:61; 80:39-43.
455
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّٰظِرِينَ
26:34; 27:13; 28:33.
大家知道, 精神高超的人们的身上, 根据他们精神发展性质或程度的不同, 会发出各种颜色的光芒。各个先知的身上放的是纯白色的光。同样地, 穆撒那只手上发出的光一定是那种颜色的。这样, 他们都看到了那些光芒, 他的手在观看者面前自然呈现着白光。在安拉派遣的其它先知的时代, 大家知道那些人也具有这样的精神经历。安拉对穆撒说, “把你的手插入怀中, 抽出时它将洁白无疵。” (28:33) 这是用象征性的语言清楚地意示穆撒, 如果他保持和他的门徒紧密地在一起并在他的养护之下, 他们自己也不仅会成为发光的人, 而且还会把光传给别人, 否则, 他们不仅会变成黑色, 而且在道德上会生病。这一奇迹因此不是一个巫师的表现, 而是一种充满深刻精神意义的迹象。
26:34; 27:13; 28:33.
The bodies of highly spiritual men are known to emit rays of various colours according to the degree or nature of their spiritual development. The rays that are emitted by the bodies of Prophets are of pure white colour. Similarly, rays that issued from the hand of Moses must have been of that colour and, when they were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experiences in the times of other Prophets of God as well. God said to Moses: Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves but would also impart light to others, otherwise they would become not only black but also morally diseased. The miracle was not, therefore, the performance of a sorcerer but a Sign full of deep spiritual significance.
26:34; 27:13; 28:33.
Commentary:
The miracle of the white hand has also been mentioned in the Bible (Exod. 4:6), with the difference that whereas in the Bible the hand is represented as "leprous", the Quran represents it as being "without disease" (28:33). Another difference between the two accounts is that the Quran represents Moses as having shown both signs to Pharaoh, while according to the Bible, although Moses is bidden to show this sign to Pharaoh (Exod. 4:8), it does not mention that Moses did actually show the latter sign to him. The Quranic version clearly seems to be the more correct, not only because Moses could not omit to show the sign of the white hand to Pharaoh as he was commanded by God, as admitted by the Bible itself, but also because Pharaoh having failed to profit by the first sign, Moses must have shown him the second Sign also, after the rejection of the first.
The bodies of highly spiritual men are known to emit invisible rays of various colours according to the degree or nature of their spiritual development. The rays that emerge from the bodies of perfectly holy men, such as Prophets, are of pure white colour. So the rays that issued from the hand of Moses must have been of that colour, and when these rays were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experience in the times of other Prophets of God as well. For instance, authentic instances of such spiritual experiences having been felt by certain individuals in the time of Ahmad, the Promised Messiah, are on record (Al-Fadl, vol. 32, No. 217).
Elsewhere the Quran says, God said to Moses Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves, but would also impart light to others, otherwise they would become not only black but also diseased. The miracle was not, therefore, the performance of a magician but a sign full of deep spiritual significance.
f
26:34; 27:13; 28:33.
512
大家知道, 精神高超的人们的身上, 根据他们精神发展性质或程度的不同, 会发出各种颜色的光芒。各个先知的身上放的是纯白色的光。同样地, 穆撒那只手上发出的光一定是那种颜色的。这样, 他们都看到了那些光芒, 他的手在观看者面前自然呈现着白光。在安拉派遣的其它先知的时代, 大家知道那些人也具有这样的精神经历。安拉对穆撒说, “把你的手插入怀中, 抽出时它将洁白无疵。” (28:33) 这是用象征性的语言清楚地意示穆撒, 如果他保持和他的门徒紧密地在一起并在他的养护之下, 他们自己也不仅会成为发光的人, 而且还会把光传给别人, 否则, 他们不仅会变成黑色, 而且在道德上会生病。这一奇迹因此不是一个巫师的表现, 而是一种充满深刻精神意义的迹象。
a
26:34; 27:13; 28:33.
1002
Commentary:
The miracle of the white hand has also been mentioned in the Bible (Exod. 4:6), with the difference that whereas in the Bible the hand is represented as "leprous", the Quran represents it as being "without disease" (28:33). Another difference between the two accounts is that the Quran represents Moses as having shown both signs to Pharaoh, while according to the Bible, although Moses is bidden to show this sign to Pharaoh (Exod. 4:8), it does not mention that Moses did actually show the latter sign to him. The Quranic version clearly seems to be the more correct, not only because Moses could not omit to show the sign of the white hand to Pharaoh as he was commanded by God, as admitted by the Bible itself, but also because Pharaoh having failed to profit by the first sign, Moses must have shown him the second Sign also, after the rejection of the first.
The bodies of highly spiritual men are known to emit invisible rays of various colours according to the degree or nature of their spiritual development. The rays that emerge from the bodies of perfectly holy men, such as Prophets, are of pure white colour. So the rays that issued from the hand of Moses must have been of that colour, and when these rays were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experience in the times of other Prophets of God as well. For instance, authentic instances of such spiritual experiences having been felt by certain individuals in the time of Ahmad, the Promised Messiah, are on record (Al-Fadl, vol. 32, No. 217).
Elsewhere the Quran says, God said to Moses Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves, but would also impart light to others, otherwise they would become not only black but also diseased. The miracle was not, therefore, the performance of a magician but a sign full of deep spiritual significance.
a
26:34; 27:13; 28:33.
1024
The bodies of highly spiritual men are known to emit rays of various colours according to the degree or nature of their spiritual development. The rays that are emitted by the bodies of Prophets are of pure white colour. Similarly, rays that issued from the hand of Moses must have been of that colour and, when they were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experiences in the times of other Prophets of God as well. God said to Moses: Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves but would also impart light to others, otherwise they would become not only black but also morally diseased. The miracle was not, therefore, the performance of a sorcerer but a Sign full of deep spiritual significance.
وَٱضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ءَايَةً أُخْرَىٰ
7:109; 27:13; 28:33.
موسٰیؑ کی کتاب تورات ہے‘ مگر اس نے یہ ظلم کیا ہے کہ ہاتھ کی سفیدی کو کوڑھ کی طرف منسوب کیا ہے (دیکھئے خروج باب۴ آیت۶) لیکن قرآن مجید جو تورات کی مدِّمقابل کتاب ہے اور بنو اسماعیل کے ایک فرد پر نازل ہوئی ہے وہ موسٰیؑ پر سے یہ الزام دور کرتی ہے اور کہتی ہے کہ ہاتھ سفید تو نکلا مگر اس کی سفیدی بیماری کی وجہ سے نہ تھی۔ یہود اور نصاریٰ کو یہ فرق دیکھ کر اور اپنی گندہ د ہنی کو دیکھ کر شرمانا چاہئے۔
7:109; 27:13; 28:33.
Yad means, hand or arm and figuratively signifies favour, beneficence; power, authority; help, protection; community, party (Aqrab).
One of the meanings of Yad (hand) being a community or people, the expression in the text contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all moral evils. Yade Baida’ may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109; and 26:34.
7:109; 27:13; 28:33.
Important Words:
یدک (thy hand). ید is derived from یدی (yada). یدی الرجل means, he hit or hurt the hand of the man; he did a good to him. یدی فلان من فلان (yadiya) means, such a one received a favour or bounty from such a one. ید means, hand or arm; and figuratively means, favour, benefit, bounty or beneficence; power, dominion, control, authority or assistance; help, protection; troop, host, army; shame, disgrace; duration, length; community, party; etc. سقط فی یدیه means, he felt ashamed; he was smitten with remorse; أعطی بیدہ means, he obeyed and submitted; ھذا فی یدی means, this is under my possession or authority. ید الطائرmeans, the wing of the bird; ید الزمان means, the length or duration of the time. یداللّٰه مع الجماعة means, the help or protection of God is with the community (Aqrab).
جناح (arm-pit) means, wing; hand; upper arm or arm from the shoulder to the elbow, edge; side; wing of an army; protection; a part or position of a thing; a community or people (Lane & Aqrab). See also 17:25.
Commentary:
One of the meanings of ید (hand) as stated above under "Important Words" is, a community or people. According to this meaning the expression واضمم یدک الی جناحک contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all evil.
ید بیضاء (white hand) may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109 & 26:33-34.
c
7:109; 27:13; 28:33.
4
موسٰیؑ کی کتاب تورات ہے‘ مگر اس نے یہ ظلم کیا ہے کہ ہاتھ کی سفیدی کو کوڑھ کی طرف منسوب کیا ہے (دیکھئے خروج باب۴ آیت۶) لیکن قرآن مجید جو تورات کی مدِّمقابل کتاب ہے اور بنو اسماعیل کے ایک فرد پر نازل ہوئی ہے وہ موسٰیؑ پر سے یہ الزام دور کرتی ہے اور کہتی ہے کہ ہاتھ سفید تو نکلا مگر اس کی سفیدی بیماری کی وجہ سے نہ تھی۔ یہود اور نصاریٰ کو یہ فرق دیکھ کر اور اپنی گندہ د ہنی کو دیکھ کر شرمانا چاہئے۔
a
7:109; 27:13; 28:33.
2254
Important Words:
یدک (thy hand). ید is derived from یدی (yada). یدی الرجل means, he hit or hurt the hand of the man; he did a good to him. یدی فلان من فلان (yadiya) means, such a one received a favour or bounty from such a one. ید means, hand or arm; and figuratively means, favour, benefit, bounty or beneficence; power, dominion, control, authority or assistance; help, protection; troop, host, army; shame, disgrace; duration, length; community, party; etc. سقط فی یدیه means, he felt ashamed; he was smitten with remorse; أعطی بیدہ means, he obeyed and submitted; ھذا فی یدی means, this is under my possession or authority. ید الطائرmeans, the wing of the bird; ید الزمان means, the length or duration of the time. یداللّٰه مع الجماعة means, the help or protection of God is with the community (Aqrab).
جناح (arm-pit) means, wing; hand; upper arm or arm from the shoulder to the elbow, edge; side; wing of an army; protection; a part or position of a thing; a community or people (Lane & Aqrab). See also 17:25.
Commentary:
One of the meanings of ید (hand) as stated above under "Important Words" is, a community or people. According to this meaning the expression واضمم یدک الی جناحک contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all evil.
ید بیضاء (white hand) may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109 & 26:33-34.
b
7:109; 27:13; 28:33.
1817
Yad means, hand or arm and figuratively signifies favour, beneficence; power, authority; help, protection; community, party (Aqrab).
1818
One of the meanings of Yad (hand) being a community or people, the expression in the text contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all moral evils. Yade Baida’ may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109; and 26:34.
وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّٰظِرِينَ
7:109; 20:23.
7:109; 20:23.
h
7:109; 20:23.
a
7:109; 20:23.
d
7:109; 20:23.
2111
See {1024}.
وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ۖ فِى تِسْعِ ءَايَٰتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِۦٓ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
17:102; 20:23, 24.
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
7:109; 17:102; 20:24.
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
d
17:102; 20:23, 24.
939
关于 “九种迹象” 见 17:102。简短地说, 它们是以下这些迹象: (1)手杖、(2)白手 (7:108-109); (3) 虱子; (4) 青蛙, 意示不平常的持续不断的下雨; (5) 蝗虫; (6) 血, 即使鼻子出血的一种瘟疫; (7) 风暴, 在以色列人安全渡过了海之后而在法老和他的军队渡海时使海水倾覆了他们 (7:134); (8) 以及干旱 (9) 果实的毁灭 (7:131)。
3
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
a
7:109; 17:102; 20:24.
2821
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
c
17:102; 20:23, 24.
2149
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
ٱسْلُكْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ وَٱضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ ٱلرَّهْبِ ۖ فَذَٰنِكَ بُرْهَٰنَانِ مِن رَّبِّكَ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦٓ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
c
7:109; 20:23; 27:13.
c
7:109; 20:23; 27:13.
2898
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
a
7:109; 20:23; 27:13.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ ثَمَرَٰتٍ مُّخْتَلِفًا أَلْوَٰنُهَا ۚ وَمِنَ ٱلْجِبَالِ جُدَدٌۢ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَٰنُهَا وَغَرَابِيبُ سُودٌ
14:33; 22:6; 45:6.
14:33; 22:6; 45:6.
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
14:33; 22:6; 30:51; 45:6.
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
a
14:33; 22:6; 45:6.
a
14:33; 22:6; 30:51; 45:6.
3197
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
f
14:33; 22:6; 45:6.
2418
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
بَيْضَآءَ لَذَّةٍ لِّلشَّٰرِبِينَ
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
55:59.
عرب لوگ سب سے زیادہ خوبصورت رنگ شتر مرغ کے انڈے کا سمجھتے ہیں۔ ڈھکے ہوئے ہونے سے یہ مراد ہے کہ اس پر کوئی میل نہ ہوگی۔ عربی محاورہ کے مطابق یہ رنگ کی انتہائی تعریف ہے۔
55:59.
55:59.
Commentary:
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.
h
55:59.
1
عرب لوگ سب سے زیادہ خوبصورت رنگ شتر مرغ کے انڈے کا سمجھتے ہیں۔ ڈھکے ہوئے ہونے سے یہ مراد ہے کہ اس پر کوئی میل نہ ہوگی۔ عربی محاورہ کے مطابق یہ رنگ کی انتہائی تعریف ہے۔
c
55:59.
3303
Commentary:
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.
e
55:59.