ROOT د ر ا
4 verses • 4 derived words
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 4 verses containing words derived from "d r A".
وَاِذۡ قَتَلۡتُمۡ نَفۡسًا فَادّٰرَءۡتُمۡ فِیۡہَا ۖ وَاللّٰہُ مُخۡرِجٌ مَّا کُنۡتُمۡ تَکۡتُمُوۡنَ
قَتَلْتُمْ (Qataltum) 意思是指你尝试、企图、主张或决心去杀死 (40:29), 或你使他像死去的一样; 你几乎杀死了他。他们说 قَتَلَهٗ (Qatala-hu), 他使他变得像一个肉体上或道德上已被杀死的人 (Lane)。欧麦尔 (عُمَرْ, ‘Umar,) 的名言即 اُقْتُلُوْاسَعْدًا (Uqtulu Sa‘dan) 被认为其含意是, 使 سَعْد (Sa‘d) 塞德变得像一个对一切意图和目的都是幻灭了的人。
نَفْسًا (Nafsan) 用作普通名词, 即在不确定的形式中, 按照阿拉伯语语法可以指一个非常重要的人物 (مُطَوَّلْ, Mutawwal)。在前一节经文中提到了犹太人的某些恶劣行径和罪行。本节经文系指他们的滔天罪行, 即他们企图杀死在十字架上的伊撒并表明, 按照 «圣经» 所说, 他是一个假先知 («申命记» 21:23)。在这一恶毒的企图中他们彻底失败了。伊撒从十字架上被取下时并没死去, 但像死人一样。对伊撒并未死在十字架上而是活着像死人一样被取下的这一历史事实。可参阅889A。
这一字句表明, 伊撒之死真相大白的时刻终得到来, 而如此长久地蒙在这一事件上的伪装终将被摘掉。
وَ اِذْ قَتَلْتُمْ نَفْسًا سے حضرت مسیح ؑ کی صلیب کا واقعہ مراد ہے جس کے متعلق عیسائیوں نے تو یہ کہہ دیا کہ مسیح اپنی مرضی سے صلیب پر چڑھ گیا کیونکہ وہ دنیا کا کفار ہ بننا چاہتا تھا‘ اور یہودیوں نے کہا کہ اِنَّا قَتَلْنَا الْمَسِیْحَ۔ اللہ تعالیٰ فرماتا ہے کہ دونوں جھوٹے ہیں۔ درحقیقت مسیحؑ صلیب پر سے زندہ اتر آئے تھے اور اگر ایسے ہی حالات میں صلیب سے اترنے والوں کے حالات کو دیکھو تو تمہیں معلوم ہو جائے گا کہ تاریخ کے مطابق بھی اور طبّ کے مطابق بھی وہ لوگ زندہ ہی ہوتے ہیں۔ پس مسیحؑ بھی صلیب سے زندہ ہی اترے تھے۔ اور اگر قرآن مجیدنے ان کی نسبت کہا کہ تم نے ایک
Qataltum means, you sought, attempted, claimed, or made up your mind, to kill (40:29), or you made him appear as dead; you almost killed him. They say Qatala-hu, i.e. he rendered him like one killed physically or morally (Lane). The famous saying of ‘Umar, viz. Uqtulu Sa‘dan, has been taken to signify, render Sa‘d like one who is, to all intents and purposes, dead.
Nafsan used as Nakirah, i.e. in an undefined form, according to Arabic grammar may refer to a very important personage (Mutawwal).
In the foregoing verses some of the evil practices and crimes of the Jews were mentioned. This verse refers to their crowning guilt, i.e. they sought to kill Jesus on the Cross and thus to show that according to the Bible he was a false prophet (Deut. 21: 23). In this nefarious attempt they utterly failed. Jesus was taken down from the Cross alive but like one dead. For the historical fact that Jesus did not die on the Cross but was taken down alive like one dead. See {2000}.
The clause signifies that a time will come when the truth about Jesus’s death will come to light and the mask which had so long been hanging over the incident will be lifted.
Important Words:
قتلتم (you slew) is derived from قتل which means: (1) he killed; (2) he attempted to kill; (3) he rendered a person like unto one killed (see also 2:62).
نفساً (a person) has been used here as نکرة i.e. in an indefinite or undefined form. It may, according to the rules of the Arabic language, refer either to an unimportant person that need not be named, or to a very important personage; for sometimes a word used as نکرة denotes a sense of greatness (Mutawwal).
فادارءتم (differed among yourselves) is derived from درأ meaning, he repelled it or he thrust it back. ادارءتم is originally تدارءتمmeaning: (1) you repelled one another by casting blame or responsibility on one another; (2) you disagreed or differed among yourselves (Aqrab & Lane).
تکتمون (you concealed). See 2: 34.
Commentary:
See under next verse.
61
قَتَلْتُمْ (Qataltum) 意思是指你尝试、企图、主张或决心去杀死 (40:29), 或你使他像死去的一样; 你几乎杀死了他。他们说 قَتَلَهٗ (Qatala-hu), 他使他变得像一个肉体上或道德上已被杀死的人 (Lane)。欧麦尔 (عُمَرْ, ‘Umar,) 的名言即 اُقْتُلُوْاسَعْدًا (Uqtulu Sa‘dan) 被认为其含意是, 使 سَعْد (Sa‘d) 塞德变得像一个对一切意图和目的都是幻灭了的人。
62
نَفْسًا (Nafsan) 用作普通名词, 即在不确定的形式中, 按照阿拉伯语语法可以指一个非常重要的人物 (مُطَوَّلْ, Mutawwal)。在前一节经文中提到了犹太人的某些恶劣行径和罪行。本节经文系指他们的滔天罪行, 即他们企图杀死在十字架上的伊撒并表明, 按照 «圣经» 所说, 他是一个假先知 («申命记» 21:23)。在这一恶毒的企图中他们彻底失败了。伊撒从十字架上被取下时并没死去, 但像死人一样。对伊撒并未死在十字架上而是活着像死人一样被取下的这一历史事实。可参阅889A。
63
这一字句表明, 伊撒之死真相大白的时刻终得到来, 而如此长久地蒙在这一事件上的伪装终将被摘掉。
2
وَ اِذْ قَتَلْتُمْ نَفْسًا سے حضرت مسیح ؑ کی صلیب کا واقعہ مراد ہے جس کے متعلق عیسائیوں نے تو یہ کہہ دیا کہ مسیح اپنی مرضی سے صلیب پر چڑھ گیا کیونکہ وہ دنیا کا کفار ہ بننا چاہتا تھا‘ اور یہودیوں نے کہا کہ اِنَّا قَتَلْنَا الْمَسِیْحَ۔ اللہ تعالیٰ فرماتا ہے کہ دونوں جھوٹے ہیں۔ درحقیقت مسیحؑ صلیب پر سے زندہ اتر آئے تھے اور اگر ایسے ہی حالات میں صلیب سے اترنے والوں کے حالات کو دیکھو تو تمہیں معلوم ہو جائے گا کہ تاریخ کے مطابق بھی اور طبّ کے مطابق بھی وہ لوگ زندہ ہی ہوتے ہیں۔ پس مسیحؑ بھی صلیب سے زندہ ہی اترے تھے۔ اور اگر قرآن مجیدنے ان کی نسبت کہا کہ تم نے ایک
79
Important Words:
قتلتم (you slew) is derived from قتل which means: (1) he killed; (2) he attempted to kill; (3) he rendered a person like unto one killed (see also 2:62).
نفساً (a person) has been used here as نکرة i.e. in an indefinite or undefined form. It may, according to the rules of the Arabic language, refer either to an unimportant person that need not be named, or to a very important personage; for sometimes a word used as نکرة denotes a sense of greatness (Mutawwal).
فادارءتم (differed among yourselves) is derived from درأ meaning, he repelled it or he thrust it back. ادارءتم is originally تدارءتمmeaning: (1) you repelled one another by casting blame or responsibility on one another; (2) you disagreed or differed among yourselves (Aqrab & Lane).
تکتمون (you concealed). See 2: 34.
Commentary:
See under next verse.
109
Qataltum means, you sought, attempted, claimed, or made up your mind, to kill (40:29), or you made him appear as dead; you almost killed him. They say Qatala-hu, i.e. he rendered him like one killed physically or morally (Lane). The famous saying of ‘Umar, viz. Uqtulu Sa‘dan, has been taken to signify, render Sa‘d like one who is, to all intents and purposes, dead.
109A
Nafsan used as Nakirah, i.e. in an undefined form, according to Arabic grammar may refer to a very important personage (Mutawwal).
In the foregoing verses some of the evil practices and crimes of the Jews were mentioned. This verse refers to their crowning guilt, i.e. they sought to kill Jesus on the Cross and thus to show that according to the Bible he was a false prophet (Deut. 21: 23). In this nefarious attempt they utterly failed. Jesus was taken down from the Cross alive but like one dead. For the historical fact that Jesus did not die on the Cross but was taken down alive like one dead. See {2000}.
109B
The clause signifies that a time will come when the truth about Jesus’s death will come to light and the mask which had so long been hanging over the incident will be lifted.
اَلَّذِیۡنَ قَالُوۡا لِاِخۡوٰنِہِمۡ وَقَعَدُوۡا لَوۡ اَطَاعُوۡنَا مَا قُتِلُوۡا ۗ قُلۡ فَادۡرَءُوۡا عَنۡ اَنۡفُسِکُمُ الۡمَوۡتَ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
3:155.
4:79.
The words "said of their brethren" may mean "said concerning their brethren," i.e. Muslims; or "talked among themselves about the Muslims."
3:155.
4:79.
Commentary:
The word اخوان (brethren) may refer to both the Muslims and the hypocrites. If taken to refer to the Muslims, the expression قالوا لاخوانھم (said of their brethren) would either mean, "said concerning their brethren, the Muslims", or it would mean, "said to their brethren, the Muslims." If, however, it is taken to refer to the hypocrites, the expression would mean, "said to their own brethren", i.e. talked among themselves.
The expression, Then avert death from yourselves, embodies a prophecy about the destruction of the hypocrites. The clause would thus signify, "You stayed in your homes in order to save yourselves. Now, the time of your destruction has arrived. So protect yourselves if you can."
a
4:79.
d
3:155.
a
3:155.
b
4:79.
451
Commentary:
The word اخوان (brethren) may refer to both the Muslims and the hypocrites. If taken to refer to the Muslims, the expression قالوا لاخوانھم (said of their brethren) would either mean, "said concerning their brethren, the Muslims", or it would mean, "said to their brethren, the Muslims." If, however, it is taken to refer to the hypocrites, the expression would mean, "said to their own brethren", i.e. talked among themselves.
The expression, Then avert death from yourselves, embodies a prophecy about the destruction of the hypocrites. The clause would thus signify, "You stayed in your homes in order to save yourselves. Now, the time of your destruction has arrived. So protect yourselves if you can."
a
3:155.
b
4:79.
526
The words "said of their brethren" may mean "said concerning their brethren," i.e. Muslims; or "talked among themselves about the Muslims."
وَالَّذِیۡنَ صَبَرُوا ابۡتِغَآءَ وَجۡہِ رَبِّہِمۡ وَاَقَامُوا الصَّلٰوۃَ وَاَنۡفَقُوۡا مِمَّا رَزَقۡنٰہُمۡ سِرًّا وَّعَلَانِیَۃً وَّیَدۡرَءُوۡنَ بِالۡحَسَنَۃِ السَّیِّئَۃَ اُولٰٓئِکَ لَہُمۡ عُقۡبَی الدَّارِ
41:35.
2:4; 8:4; 14:32; 27:4.
The believers follow the course best suited for the eradication of evil. They resort to punishment where it serves a useful purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of evil by whatever method is appropriate in the circumstances.
2:4; 8:4; 14:32; 27:4.
41:35.
Important Words:
وجه (favour). See 2:113, 116 & 6:53.
عقبی الدار (reward of the final abode). عقبی is derived from عقب for which see v. 7. عقبی means, end; the last or latter part or state; consequence, result or issue; recompense or requital or reward; that which is given in exchange for something (Lane).
Commentary:
The verse gives four more signs of the men endowed with understanding referred to in v. 20: (1) They observe صبر i.e. they abstain from sin, are steadfast in virtue and do not give way to impatience and wailing, which, as explained under 2:156, is the meaning of this word. They do all this with a view to winning the favour and pleasure of God, and not in the pursuit of any selfish or sectional interest, or from natural weakness i.e. their patience is not born of cowardice, but is due to a desire to please God even when they have the power to take revenge. (2) They observe Prayers regularly and with all the necessary conditions, which means that their connection with God does not lack permanence and constancy. (3) They spend out of what God has given them openly and in secret to meet the needs of the poor and the destitute. (4) They repel evil with good, which means that they do good deeds so that others may imitate their example and forsake evil. They are not content with the mere preaching of good, but themselves set a good example and thus seek to undermine evil. An alternative meaning is that they preach the doing of good, and in this way make evil die and disappear.
The words, repel evil with good, also mean that men of understanding do "good" deeds with the object of removing "evil" i.e. they neither insist on retaliation regardless of the nature of the offence or the suitability of the punishment nor do they persist in unqualified forgiveness but follow the course best suited for the eradication of evil. They resort to retaliation if it serves the purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of "evil" by whatever method is "good" in the circumstances. The words repel evil with good, may also mean that they do not meet "evil" with "evil," but always observe justice and never forsake the path of equity and justice in dealing with evil.
The word عقبی (reward) is generally used in a good sense. The word الدار (the abode) refers to the next world; for it is the next world that is the real abode of man, the present world being only a temporary place of residence. Hence the expression لھم عقبی الدار means, "they shall have a good end in the life to come."
b
2:4; 8:4; 14:32; 27:4.
c
41:35.
a
2:4; 8:4; 14:32; 27:4.
b
41:35.
1634
Important Words:
وجه (favour). See 2:113, 116 & 6:53.
عقبی الدار (reward of the final abode). عقبی is derived from عقب for which see v. 7. عقبی means, end; the last or latter part or state; consequence, result or issue; recompense or requital or reward; that which is given in exchange for something (Lane).
Commentary:
The verse gives four more signs of the men endowed with understanding referred to in v. 20: (1) They observe صبر i.e. they abstain from sin, are steadfast in virtue and do not give way to impatience and wailing, which, as explained under 2:156, is the meaning of this word. They do all this with a view to winning the favour and pleasure of God, and not in the pursuit of any selfish or sectional interest, or from natural weakness i.e. their patience is not born of cowardice, but is due to a desire to please God even when they have the power to take revenge. (2) They observe Prayers regularly and with all the necessary conditions, which means that their connection with God does not lack permanence and constancy. (3) They spend out of what God has given them openly and in secret to meet the needs of the poor and the destitute. (4) They repel evil with good, which means that they do good deeds so that others may imitate their example and forsake evil. They are not content with the mere preaching of good, but themselves set a good example and thus seek to undermine evil. An alternative meaning is that they preach the doing of good, and in this way make evil die and disappear.
The words, repel evil with good, also mean that men of understanding do "good" deeds with the object of removing "evil" i.e. they neither insist on retaliation regardless of the nature of the offence or the suitability of the punishment nor do they persist in unqualified forgiveness but follow the course best suited for the eradication of evil. They resort to retaliation if it serves the purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of "evil" by whatever method is "good" in the circumstances. The words repel evil with good, may also mean that they do not meet "evil" with "evil," but always observe justice and never forsake the path of equity and justice in dealing with evil.
The word عقبی (reward) is generally used in a good sense. The word الدار (the abode) refers to the next world; for it is the next world that is the real abode of man, the present world being only a temporary place of residence. Hence the expression لھم عقبی الدار means, "they shall have a good end in the life to come."
a
41:35.
c
2:4; 8:4; 14:32; 27:4.
1435
The believers follow the course best suited for the eradication of evil. They resort to punishment where it serves a useful purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of evil by whatever method is appropriate in the circumstances.
وَیَدۡرَؤُا عَنۡہَا الۡعَذَابَ اَنۡ تَشۡہَدَ اَرۡبَعَ شَہٰدٰتٍۭ بِاللّٰہِ ۙ اِنَّہٗ لَمِنَ الۡکٰذِبِیۡنَ
Commentary:
After the accused woman has established her innocence by taking four oaths that her husband has falsely accused her and the fifth oath invoking God’s curse upon herself if her husband’s accusation is true, no punishment is decreed against her and the husband is also not held punishable for accusing her. But after such a serious breach the couple will cease to live as husband and wife, because no chance is then left of the restoration of amicable relations between them.
2598
Commentary:
After the accused woman has established her innocence by taking four oaths that her husband has falsely accused her and the fifth oath invoking God’s curse upon herself if her husband’s accusation is true, no punishment is decreed against her and the husband is also not held punishable for accusing her. But after such a serious breach the couple will cease to live as husband and wife, because no chance is then left of the restoration of amicable relations between them.