ROOT ذ ر ع
4 verses • 4 derived words
📖 Lane's Lexicon
Classical definitions for root ذرع
Morphology Tree
Lemmas and their derived stems found in the Quran.
Other / General
Occurrences in Quran
Found 4 verses containing words derived from "d h r E".
وَلَمَّا جَآءَتۡ رُسُلُنَا لُوۡطًا سِیۡٓءَ بِہِمۡ وَضَاقَ بِہِمۡ ذَرۡعًا وَّقَالَ ہٰذَا یَوۡمٌ عَصِیۡبٌ
29:34.
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
29:34.
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
29:34.
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
a
29:34.
2
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
a
29:34.
1458
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
b
29:34.
1335
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
وَتَحۡسَبُہُمۡ اَیۡقَاظًا وَّہُمۡ رُقُوۡدٌ ۚ وَنُقَلِّبُہُمۡ ذَاتَ الۡیَمِیۡنِ وَذَاتَ الشِّمَالِ ۖ وَکَلۡبُہُمۡ بٰسِطٌ ذِرَاعَیۡہِ بِالۡوَصِیۡدِ ۚ لَوِ اطَّلَعۡتَ عَلَیۡہِمۡ لَوَلَّیۡتَ مِنۡہُمۡ فِرَارًا وَّلَمُلِئۡتَ مِنۡہُمۡ رُعۡبًا
穆斯林在穆圣时代受到事先的警告说, 北方地区的基督教民族正在休眠状态, 不过不久他们将从长时期的熟睡中醒来, 而且将遍及全世界并且将它置于他们的统治之下。
“我将使他们转向右边和左边” 这句话, 看来指的是, 他们走向世界各处, 向所有方面发展, 寻找新的市场以及作出新的征服。
这些话, 除了指西方基督教国家喜受狗以外, 也可以理解为指 (拜占诞) (Byzantine) 帝国而言。这个帝国在玛摩拉海的两侧看守着欧洲, 好像一只狗向两侧伸出两只前腿看守着那样。
这些话指的是西方基督教国家将要得到极大的政治权力的时候。«古兰经» 在几百年前当基督教国家尚在长时期的熟睡时就预言了这一事实, 那时即使是想象力最远大的人也没有能力预见到他们最终能上升到如此大的权力和光荣的地步。这节经文包含一幅西方国家支配东方和南方国家的具有特征性的描写、他们的特殊生活方式以及他们在这些地区人民中间引起的畏惧。
یعنی اَصحابُ الکہف دنیا کی ہر جہت میں پھیل جائیں گے اور یہ پھیلنے والی قوم یورپ کے مسیحی ہیں پس انہی کی طرف اصحاب کہف سے اشارہ ہے۔
پالتو ُکتّے جب گھر کی حفاظت کے لئے باہر بیٹھتے ہیں تو ہاتھ پھیلا کر زمین پر بیٹھتے ہیں اور یورپین لوگ کثرت سے کُتّے رکھتے ہیں۔ اسی کی طرف یہاں اشارہ ہے۔
یعنی مغربی یا شمالی لوگ مشرقیوں یا جنوبیوں سے اس طرح بچ کر رہیں گے کہ ان کے گھروں میں بے اطلاع جانا مشرقیوں کے لئے ناممکن ہوگا۔
The Muslims in the Holy Prophet’s time were forewarned that Christian nations in northern regions were lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway.
The words, 'We shall cause them to turn over to the right and to the left' seem to refer to their going about in the world, spreading in all directions in search of new markets and making new conquests.
The words, besides referring to the great fondness of Western Christian nations for dogs, may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora, and which looks like a dog keeping watch with its forelegs stretched forth on both sides.
These words refer to the time when Christian nations of the West were to acquire great political power. The Qur’an foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose. The verse contains a characteristic picture of the domination of Western nations over Eastern and Southern lands, their peculiar mode of life and the fear and awe they inspire among the peoples of these regions.
Important Words:
ایقاظا (awake) is the plural of یقظ (yaqizun) which is derived fromیقظ (yaqiza) which means, he awoke; he did not sleep. (yaqizun) means, a man waking; a man vigilant, wary, cautious, or in a state of preparation; having his attention roused and possessing knowledge and much intelligence (Lane & Aqrab).
رقود (asleep) is the plural of راقد which is derived from رقد which means, he slept. They say رقد عن الامر i.e. he abstained or held back from the affair; he neglected it. رقدت السوق means, the market became stagnant or dull (Lane & Aqrab).
وصید (threshold) is derived from وصد. They say وصد بالمکان i.e. he remained in the house. اوصد الباب means, he closed the door. وصید means, a court or open space in front of a house; a threshold of a door or entrance; a door or entrance; a fold for sheep or goats; a house of stones made in the mountains for flocks or herds (Lane & Aqrab).
Commentary:
The verse does not refer to the Dwellers of the Cave in the early days of Christianity but to Christian nations in the Holy Prophet’s own time. Muslims of that time were warned that Christian nations in northern regions were then lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway. Before that time Muslims should make effective preparation to protect themselves against their devastating onslaughts. Muslims threw this timely Divine warning to the winds. After Caliph Uthman, internecine dissensions rent them. They became heedless of the danger that existed in the shape of the Byzantine Empire by their side. If they then had attacked and conquered it, for which they had quite legitimate reasons as the Romans had first attacked them, the political map of the world would now be quite different from what it is.
The words, their dog stretching out his forelegs on the threshold, refer to the great fondness of Christian peoples for their dogs. The words may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora. This sea looks like a dog keeping watch with his forelegs stretched forth on both sides. The Turks conquered this country in the 15th century but it was too late. By then a great political awakening had taken place among the Christian nations of the northern regions. If in the day of their power and glory the Moors and the Abbasids had made common cause to subdue and crush these nations, Islam would have spread to these parts and mankind would have been spared much misery and bloodshed.
The expression, If thou had had a look at them, thou wouldst surely have turned away from them in fright, refers to the time when Christian nations will have acquired great political power. Till very recently the nationals of all western countries were treated with great respect and fear all over the East. It constitutes a proof positive of the Divine source of the Quran that it foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose.
744
穆斯林在穆圣时代受到事先的警告说, 北方地区的基督教民族正在休眠状态, 不过不久他们将从长时期的熟睡中醒来, 而且将遍及全世界并且将它置于他们的统治之下。
745
“我将使他们转向右边和左边” 这句话, 看来指的是, 他们走向世界各处, 向所有方面发展, 寻找新的市场以及作出新的征服。
746
这些话, 除了指西方基督教国家喜受狗以外, 也可以理解为指 (拜占诞) (Byzantine) 帝国而言。这个帝国在玛摩拉海的两侧看守着欧洲, 好像一只狗向两侧伸出两只前腿看守着那样。
747
这些话指的是西方基督教国家将要得到极大的政治权力的时候。«古兰经» 在几百年前当基督教国家尚在长时期的熟睡时就预言了这一事实, 那时即使是想象力最远大的人也没有能力预见到他们最终能上升到如此大的权力和光荣的地步。这节经文包含一幅西方国家支配东方和南方国家的具有特征性的描写、他们的特殊生活方式以及他们在这些地区人民中间引起的畏惧。
3
یعنی اَصحابُ الکہف دنیا کی ہر جہت میں پھیل جائیں گے اور یہ پھیلنے والی قوم یورپ کے مسیحی ہیں پس انہی کی طرف اصحاب کہف سے اشارہ ہے۔
4
پالتو ُکتّے جب گھر کی حفاظت کے لئے باہر بیٹھتے ہیں تو ہاتھ پھیلا کر زمین پر بیٹھتے ہیں اور یورپین لوگ کثرت سے کُتّے رکھتے ہیں۔ اسی کی طرف یہاں اشارہ ہے۔
5
یعنی مغربی یا شمالی لوگ مشرقیوں یا جنوبیوں سے اس طرح بچ کر رہیں گے کہ ان کے گھروں میں بے اطلاع جانا مشرقیوں کے لئے ناممکن ہوگا۔
2059
Important Words:
ایقاظا (awake) is the plural of یقظ (yaqizun) which is derived fromیقظ (yaqiza) which means, he awoke; he did not sleep. (yaqizun) means, a man waking; a man vigilant, wary, cautious, or in a state of preparation; having his attention roused and possessing knowledge and much intelligence (Lane & Aqrab).
رقود (asleep) is the plural of راقد which is derived from رقد which means, he slept. They say رقد عن الامر i.e. he abstained or held back from the affair; he neglected it. رقدت السوق means, the market became stagnant or dull (Lane & Aqrab).
وصید (threshold) is derived from وصد. They say وصد بالمکان i.e. he remained in the house. اوصد الباب means, he closed the door. وصید means, a court or open space in front of a house; a threshold of a door or entrance; a door or entrance; a fold for sheep or goats; a house of stones made in the mountains for flocks or herds (Lane & Aqrab).
Commentary:
The verse does not refer to the Dwellers of the Cave in the early days of Christianity but to Christian nations in the Holy Prophet’s own time. Muslims of that time were warned that Christian nations in northern regions were then lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway. Before that time Muslims should make effective preparation to protect themselves against their devastating onslaughts. Muslims threw this timely Divine warning to the winds. After Caliph Uthman, internecine dissensions rent them. They became heedless of the danger that existed in the shape of the Byzantine Empire by their side. If they then had attacked and conquered it, for which they had quite legitimate reasons as the Romans had first attacked them, the political map of the world would now be quite different from what it is.
The words, their dog stretching out his forelegs on the threshold, refer to the great fondness of Christian peoples for their dogs. The words may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora. This sea looks like a dog keeping watch with his forelegs stretched forth on both sides. The Turks conquered this country in the 15th century but it was too late. By then a great political awakening had taken place among the Christian nations of the northern regions. If in the day of their power and glory the Moors and the Abbasids had made common cause to subdue and crush these nations, Islam would have spread to these parts and mankind would have been spared much misery and bloodshed.
The expression, If thou had had a look at them, thou wouldst surely have turned away from them in fright, refers to the time when Christian nations will have acquired great political power. Till very recently the nationals of all western countries were treated with great respect and fear all over the East. It constitutes a proof positive of the Divine source of the Quran that it foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose.
1675
The Muslims in the Holy Prophet’s time were forewarned that Christian nations in northern regions were lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway.
1675A
The words, 'We shall cause them to turn over to the right and to the left' seem to refer to their going about in the world, spreading in all directions in search of new markets and making new conquests.
1676
The words, besides referring to the great fondness of Western Christian nations for dogs, may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora, and which looks like a dog keeping watch with its forelegs stretched forth on both sides.
1677
These words refer to the time when Christian nations of the West were to acquire great political power. The Qur’an foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose. The verse contains a characteristic picture of the domination of Western nations over Eastern and Southern lands, their peculiar mode of life and the fear and awe they inspire among the peoples of these regions.
وَلَمَّاۤ اَنۡ جَآءَتۡ رُسُلُنَا لُوۡطًا سِیۡٓءَ بِہِمۡ وَضَاقَ بِہِمۡ ذَرۡعًا وَّقَالُوۡا لَا تَخَفۡ وَلَا تَحۡزَنۡ ۖ اِنَّا مُنَجُّوۡکَ وَاَہۡلَکَ اِلَّا امۡرَاَتَکَ کَانَتۡ مِنَ الۡغٰبِرِیۡنَ
سِیْٓءَ بِھِمْ وَضَاقَ بِھِمْ ذَرْعًا اس کے یہ معنے نہیں کہ مہمان نوازی کا خیال لوط علیہ السلام کو بُرا لگا۔ بلکہ مطلب یہ ہے کہ چونکہ لوطؑ کی قوم نے ان کو منع کیا تھا کہ وہ غیر معروف مسافروں کو گھر میں نہ لایا کریں۔ اس لئے حضرت لوط علیہ السلام کو یہ رسول دیکھ کر دکھ پہنچا اور ان کا دل تنگ ہوا کہ کہیں ایسا نہ ہو میری قوم مجھے مہمان نوازی سے روکے اور مہمانوں کو دکھ دے چنانچہ قرآن کریم میں آتا ہے اَوَلَمْ نَنْھَکَ عَنِ الْعٰلَمِیْنَ (الحجر: ۷۱) اے لوط! کیا ہم نے تجھے غیر معلوم مسافروں کے گھر میں لانے سے نہیں روکا ہوا؟ اس زمانہ میں شہر چھوٹے چھوٹے اور دور دور ہوت
اِنَّا مُنَجُّوْکَ یہ درحقیقت خداتعالیٰ کا کلام ہے۔ قرآن کریم میں عربی قاعدہ کے مطابق انتشار ضمائر کثرت سے استعمال ہوتا ہے۔ یعنی غائب سے بدل کر حاضر کی ضمیر اور حاضر سے بدل کر غائب کی ضمیر استعمال ہوتی ہے۔ چنانچہ دیکھ لو کہ چند آیتیں نیچے فرماتا ہے ہم نے اس واقعہ کو نشان کے طور پر پچھلی قوموں میں چھوڑا اور اس سے اگلی آیت میں فرمایا کہ مدین کی طرف ہم نے ان کے بھائی شعیبؑ کو رسول کرکے بھیجا تھا۔ یہ دونوں آیتیں رسولوں کی طرف خواہ انہیں فرشتہ سمجھو یا انسان‘ منسوب نہیں ہو سکتیں‘ اللہ تعالیٰ ہی کی طرف منسوب ہو سکتی ہیں۔ پس ’’ہم تجھ کو نجات دینے والے ہیں‘‘ بھی خد
11:78.
7:84; 27:58.
Daqa Bihi Dhar‘an means, he lacked strength or ability or power to do the thing (Lane). Who the messengers mentioned in the verse were and what their mission was has been explained in 11:70, 71 and 15:68-72. Their visit distressed and grieved Prophet Lot because his people, having adopted the calling of the road, did not like strangers to visit their town and therefore they had forbidden Lot to receive outsiders. He feared that his people might humiliate him before his guests.
11:78.
7:84; 21:75; 27:58.
Important Words:
سییء (he was distressed) is passive verb from ساء. They say ساء الامر فلاناً i.e. the affair grieved such a one; or did with him what he hated. ساء به ظنا means, he suspected him (Aqrab).
ضاق بھم ذرعا (felt helpless on their account). ضاق means, it was or became narrow. They say ضاق عن الجواب i.e. he was incapable of replying. The expression ضاق به ذرعاً means, his power or ability was straitened or was inadequate to it or he was unable to do or accomplish the thing or he lacked strength or ability or power to do the thing (Lane).
Commentary:
Who the messengers mentioned in the verse were, what their mission was and why their visit distressed and grieved Prophet Lot has been explained in 11:70-71 & 15:68-72. It is enough for the purpose of the verse under comment to say that the messengers were righteous men of the locality and not angels as popularly believed, and that they had been commissioned by God to convey to Abraham and Lot the warning that Lot’s people were about to be punished on account of their vices and iniquities and to take Lot to a place of safety. Lot was distressed when the messengers arrived because his people being robbers were apprehensive of strangers visiting their city and therefore they had forbidden Lot to receive outsiders. It may further be noted here that "the messengers" brought to Abraham the glad tidings of the birth of a son, and at the same time the tidings that the people of Lot were going to be destroyed, the word البشری being applied to both good and bad news.
c
11:78.
d
7:84; 27:58.
1
سِیْٓءَ بِھِمْ وَضَاقَ بِھِمْ ذَرْعًا اس کے یہ معنے نہیں کہ مہمان نوازی کا خیال لوط علیہ السلام کو بُرا لگا۔ بلکہ مطلب یہ ہے کہ چونکہ لوطؑ کی قوم نے ان کو منع کیا تھا کہ وہ غیر معروف مسافروں کو گھر میں نہ لایا کریں۔ اس لئے حضرت لوط علیہ السلام کو یہ رسول دیکھ کر دکھ پہنچا اور ان کا دل تنگ ہوا کہ کہیں ایسا نہ ہو میری قوم مجھے مہمان نوازی سے روکے اور مہمانوں کو دکھ دے چنانچہ قرآن کریم میں آتا ہے اَوَلَمْ نَنْھَکَ عَنِ الْعٰلَمِیْنَ (الحجر: ۷۱) اے لوط! کیا ہم نے تجھے غیر معلوم مسافروں کے گھر میں لانے سے نہیں روکا ہوا؟ اس زمانہ میں شہر چھوٹے چھوٹے اور دور دور ہوت
2
اِنَّا مُنَجُّوْکَ یہ درحقیقت خداتعالیٰ کا کلام ہے۔ قرآن کریم میں عربی قاعدہ کے مطابق انتشار ضمائر کثرت سے استعمال ہوتا ہے۔ یعنی غائب سے بدل کر حاضر کی ضمیر اور حاضر سے بدل کر غائب کی ضمیر استعمال ہوتی ہے۔ چنانچہ دیکھ لو کہ چند آیتیں نیچے فرماتا ہے ہم نے اس واقعہ کو نشان کے طور پر پچھلی قوموں میں چھوڑا اور اس سے اگلی آیت میں فرمایا کہ مدین کی طرف ہم نے ان کے بھائی شعیبؑ کو رسول کرکے بھیجا تھا۔ یہ دونوں آیتیں رسولوں کی طرف خواہ انہیں فرشتہ سمجھو یا انسان‘ منسوب نہیں ہو سکتیں‘ اللہ تعالیٰ ہی کی طرف منسوب ہو سکتی ہیں۔ پس ’’ہم تجھ کو نجات دینے والے ہیں‘‘ بھی خد
c
11:78.
d
7:84; 21:75; 27:58.
2962
Important Words:
سییء (he was distressed) is passive verb from ساء. They say ساء الامر فلاناً i.e. the affair grieved such a one; or did with him what he hated. ساء به ظنا means, he suspected him (Aqrab).
ضاق بھم ذرعا (felt helpless on their account). ضاق means, it was or became narrow. They say ضاق عن الجواب i.e. he was incapable of replying. The expression ضاق به ذرعاً means, his power or ability was straitened or was inadequate to it or he was unable to do or accomplish the thing or he lacked strength or ability or power to do the thing (Lane).
Commentary:
Who the messengers mentioned in the verse were, what their mission was and why their visit distressed and grieved Prophet Lot has been explained in 11:70-71 & 15:68-72. It is enough for the purpose of the verse under comment to say that the messengers were righteous men of the locality and not angels as popularly believed, and that they had been commissioned by God to convey to Abraham and Lot the warning that Lot’s people were about to be punished on account of their vices and iniquities and to take Lot to a place of safety. Lot was distressed when the messengers arrived because his people being robbers were apprehensive of strangers visiting their city and therefore they had forbidden Lot to receive outsiders. It may further be noted here that "the messengers" brought to Abraham the glad tidings of the birth of a son, and at the same time the tidings that the people of Lot were going to be destroyed, the word البشری being applied to both good and bad news.
d
11:78.
e
7:84; 27:58.
2251
Daqa Bihi Dhar‘an means, he lacked strength or ability or power to do the thing (Lane). Who the messengers mentioned in the verse were and what their mission was has been explained in 11:70, 71 and 15:68-72. Their visit distressed and grieved Prophet Lot because his people, having adopted the calling of the road, did not like strangers to visit their town and therefore they had forbidden Lot to receive outsiders. He feared that his people might humiliate him before his guests.
ثُمَّ فِیۡ سِلۡسِلَۃٍ ذَرۡعُہَا سَبۡعُوۡنَ ذِرَاعًا فَاسۡلُکُوۡہُ
«古兰经» 中一再解说, 死后的人生不是新生, 而只是今生事迹的形象和反映。在这几节经文中, 今世的精神折磨表现为后世的肉体惩罚。比如说, 套在脖子上的链条代表今世的种种欲念, 就是这些欲念构成了后世的脚镣。同样今世的牵连可以看成脚上的链条。今世的苦难同样就像熊熊火焰。人的寿限通常是七十岁, 包括童年和老年期。邪恶的不信者把这七十年的时间浪费于人世的牵连和七情六欲之中。他无意摆脱欲念的锁链, 因此在后世, 他沉溺期间七十年的欲念的锁链体现为长七十腕尺的链条, 每一腕尺代表一年, 将邪恶的不信者加以束缚。
قرآن کریم میں ہے‘ اس کے ستّر حلقے ہیں۔ مگر عربی زبان میں ستّر کا لفظ بے انتہا کے لئے بولا جاتا ہے (لسان العرب) اور وہی ترجمہ ہم نے کیا ہے۔
یعنی اس کی پچھلی بداعمالیاں آئندہ بھی اس کو کفر اور اِباء پر آمادہ کرتی چلی جائیں گی۔ اور یہ ایمان کی طرف لَوٹ نہیں سکے گا۔
It has repeatedly been explained in the Qur’an that Life after death is not a new life but only an image and representation of the facts of the present life. In these verses the spiritual torture of the present world has been represented as the physical punishment in the next. The chain to be put round the neck, for instance, represents the desires of this world and it is these desires that will assume the form of fetters in the life to come. Similarly, the entanglements of this world will be seen as chains on the feet. The heart- burning of this world will, likewise, appear as the flames of burning fire. The limit of man’s age may generally be fixed at seventy, excluding the periods of childhood and decrepitude. These seventy years, the wicked disbeliever wastes away in the entanglements of the world and in satisfying his sensual passions. He does not try to free himself from the chain of desires, and, therefore, in the next world the chain of desires, which he indulged in for seventy years, shall be
Commentary:
It has repeatedly been explained in the Quran that life after death is not a new life but only an image and manifestation of the present one. In these verses the spiritual torture of the present world has been represented as a physical punishment in the next world. The chain to be put round the neck, for instance, represents the desires of this world which keep a man’s head bent upon the earth, and it is these desires that will assume the form of a chain in the life to come. Similarly, the entanglements of this world will be seen as chains on the feet. The heart-burning of this world will likewise appear as the flames of burning fire. The wicked man in fact has in this very world within himself a hell of his passions and inextinguishable desires; he feels the burning of that hell in the failures he meets within this life. When, therefore, he will see a never-ending despair before him in the new world, his desires will assume the shape of burning fire.
The "securing" of the sinful with the chain of a length of seventy cubits reveals the same secret. The limit of man’s age may generally be fixed at seventy, and a wicked person often lives up to that age in his wickedness. Sometimes, he even enjoys seventy years excluding the periods of childhood and decrepitude. These seventy years, during which he could work with honesty, wisdom and zeal he wastes away in the entanglements of the world and in satisfying his sensual passions. He does not try to free himself from the chain of desires, and, therefore, in the next world the chain of desires which he indulged in for seventy years shall be embodied in a chain of a length of seventy cubits, every cubit representing a year, with which the wicked shall be fettered.
1479
«古兰经» 中一再解说, 死后的人生不是新生, 而只是今生事迹的形象和反映。在这几节经文中, 今世的精神折磨表现为后世的肉体惩罚。比如说, 套在脖子上的链条代表今世的种种欲念, 就是这些欲念构成了后世的脚镣。同样今世的牵连可以看成脚上的链条。今世的苦难同样就像熊熊火焰。人的寿限通常是七十岁, 包括童年和老年期。邪恶的不信者把这七十年的时间浪费于人世的牵连和七情六欲之中。他无意摆脱欲念的锁链, 因此在后世, 他沉溺期间七十年的欲念的锁链体现为长七十腕尺的链条, 每一腕尺代表一年, 将邪恶的不信者加以束缚。
1
قرآن کریم میں ہے‘ اس کے ستّر حلقے ہیں۔ مگر عربی زبان میں ستّر کا لفظ بے انتہا کے لئے بولا جاتا ہے (لسان العرب) اور وہی ترجمہ ہم نے کیا ہے۔
2
یعنی اس کی پچھلی بداعمالیاں آئندہ بھی اس کو کفر اور اِباء پر آمادہ کرتی چلی جائیں گی۔ اور یہ ایمان کی طرف لَوٹ نہیں سکے گا۔
4360
Commentary:
It has repeatedly been explained in the Quran that life after death is not a new life but only an image and manifestation of the present one. In these verses the spiritual torture of the present world has been represented as a physical punishment in the next world. The chain to be put round the neck, for instance, represents the desires of this world which keep a man’s head bent upon the earth, and it is these desires that will assume the form of a chain in the life to come. Similarly, the entanglements of this world will be seen as chains on the feet. The heart-burning of this world will likewise appear as the flames of burning fire. The wicked man in fact has in this very world within himself a hell of his passions and inextinguishable desires; he feels the burning of that hell in the failures he meets within this life. When, therefore, he will see a never-ending despair before him in the new world, his desires will assume the shape of burning fire.
The "securing" of the sinful with the chain of a length of seventy cubits reveals the same secret. The limit of man’s age may generally be fixed at seventy, and a wicked person often lives up to that age in his wickedness. Sometimes, he even enjoys seventy years excluding the periods of childhood and decrepitude. These seventy years, during which he could work with honesty, wisdom and zeal he wastes away in the entanglements of the world and in satisfying his sensual passions. He does not try to free himself from the chain of desires, and, therefore, in the next world the chain of desires which he indulged in for seventy years shall be embodied in a chain of a length of seventy cubits, every cubit representing a year, with which the wicked shall be fettered.
3116
It has repeatedly been explained in the Qur’an that Life after death is not a new life but only an image and representation of the facts of the present life. In these verses the spiritual torture of the present world has been represented as the physical punishment in the next. The chain to be put round the neck, for instance, represents the desires of this world and it is these desires that will assume the form of fetters in the life to come. Similarly, the entanglements of this world will be seen as chains on the feet. The heart- burning of this world will, likewise, appear as the flames of burning fire. The limit of man’s age may generally be fixed at seventy, excluding the periods of childhood and decrepitude. These seventy years, the wicked disbeliever wastes away in the entanglements of the world and in satisfying his sensual passions. He does not try to free himself from the chain of desires, and, therefore, in the next world the chain of desires, which he indulged in for seventy years, shall be