ROOT غ ي ث
5 verses • 3 derived words
📖 Lane's Lexicon
Classical definitions for root غيث
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 5 verses containing words derived from "g h y t h".
ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعْصِرُونَ
دوسرے مترجموں نے اس کے یہ معنے کیے ہیں کہ اُن پر بارش نازل ہوگی۔ مسیحی مصنفین یہ اعتراض کرتے ہیں کہ مصر کے اس علاقہ میں تو بارش ہوتی نہیں۔ یہ قرآن کی لاعلمی ہے۔ لیکن اول تو یہ غلط ہے کہ وہاں کبھی بھی بارش نہیں ہوتی۔ کیونکہ تھوڑی بارش وہاں ہو جاتی ہے۔ دوسرے یُغَاثُ کے معنے فریاد سنی جانے کے بھی ہوتے ہیں اور اس پر کوئی اعتراض پڑتا ہی نہیں۔ یہ لوگ دیکھتے نہیں کہ اللہ تعالیٰ کا ایک نام مُسْتَغَاث بھی ہے کیونکہ وہ لوگوں کی فریاد سنتا ہے۔
یہاں یَعْصِرُوْنَ ہے جس کے عام معنے انگور نچوڑنے کے ہوتے ہیں۔ لیکن لغت میں اس کے معنے عطیے دینے کے بھی لکھے ہیں‘ جو خوشی کے موقعہ پر دیئے جاتے ہیں۔ قحط کے بعد فراخی کے سالوں میں سارے ملک نے عید منانی ہی تھی اور ایک دوسرے کو تحفے دینے ہی تھے۔ اس لئے ہم نے یَعْصِرُوْن کے یہ معنے کیے ہیں کہ وہ ایک دوسرے کو تحفے دیں گے۔
In their ignorance of the meaning of the word Yughathu which besides meaning, 'They will be rained upon' also means, 'They will be relieved of their distress' or 'They will be aided and helped,' some Christian writers have objected that as it very seldom rains in Egypt and that the fertility of its soil depends upon the flooding of the Nile, the Quranic statement is against the elementary facts of geography. Obviously, the latter two meanings quite agree with the text of the Qur’an. But if the word be taken in the first-mentioned sense, even then there is no ground for any objection, for though the fertility of the soil of Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on rain on the mountains in which lies its source.
Ya‘sirun is derived from ‘Asira which means, (l) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he aided or succoured or saved or preserved (him); (3) he gave something to someone or did some benefit to someone (Lane).
Important Words:
یغاث (shall be relieved) is derived from غاث (aorist یغیث) and غاث (aorist یغوث) and اغاث. They say غاث الله البلاد (aorist یغیث) i.e. God watered the country with rain; sent down rain on the land. غاثه (aorist یغوث) or اغاثه means, he aided or helped him; he removed from him trouble or affliction. اغاثنا المطر means, the rain gave us relief. (Lane & Aqrab).
یعصرون (give presents) is derived from عصر which means: (1) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he took or collected the produce of the earth; (3) he aided or succoured or saved or preserved (him); (4) he gave something to someone or did some benefit to someone (Lane).
Commentary:
Thinking in their ignorance that the verb is used only in the sense "they shall be rained upon," some Christian critics of the Quran have objected that as it very seldom rains in Egypt and the fertility of its soil depends entirely on the flooding of the Nile, therefore the statement that "the people shall be rained upon" betrays the ignorance of the Revealer of the Quran of even the elementary facts of geography. But these critics, instead of exposing the ignorance of the Quran, have betrayed their own ignorance of the Arabic language. The verb as shown under Important Words is used in three different senses, i.e. (1) sending down rain; (2) helping and aiding; and (3) relieving and removing trouble. Of these the latter two quite agree with the text of the Quran. But even if the word be taken in the first-mentioned sense there is no ground for objection, for though it is true that the fertility of the soil in Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on the rain on the mountains where lies its source. So if Joseph is represented here as saying that after seven years of famine, rains would fall, he obviously meant to say that rains would fall in such parts of the land as would cause the swelling of the Nile, which would bring relief to the famine-stricken people of Egypt.
The objection that the Quran has used an ambiguous and equivocal word is also devoid of all substance. The ambiguity lies in the critics’ own minds. The Quran has every right to use any word in the sense in which it is used in the Arabic language. If the critics of the Quran are not conversant with the particular use of a certain word, they should blame their own ignorance and not the Quran. In fact, the beauty of the Quranic style lies in the fact that it has used a word which applies with equal appropriateness to the times both of Joseph and the Holy Prophet, whose respective peoples were visited with a severe seven-year famine. Of the three meanings of the word یغاث given under Important Words, the first applied to the time of the Holy Prophet and the latter two to that of Joseph. Thus instead of exposing any weakness in the diction of the Quran, the use of this word emphasizes its excellence.
1
دوسرے مترجموں نے اس کے یہ معنے کیے ہیں کہ اُن پر بارش نازل ہوگی۔ مسیحی مصنفین یہ اعتراض کرتے ہیں کہ مصر کے اس علاقہ میں تو بارش ہوتی نہیں۔ یہ قرآن کی لاعلمی ہے۔ لیکن اول تو یہ غلط ہے کہ وہاں کبھی بھی بارش نہیں ہوتی۔ کیونکہ تھوڑی بارش وہاں ہو جاتی ہے۔ دوسرے یُغَاثُ کے معنے فریاد سنی جانے کے بھی ہوتے ہیں اور اس پر کوئی اعتراض پڑتا ہی نہیں۔ یہ لوگ دیکھتے نہیں کہ اللہ تعالیٰ کا ایک نام مُسْتَغَاث بھی ہے کیونکہ وہ لوگوں کی فریاد سنتا ہے۔
2
یہاں یَعْصِرُوْنَ ہے جس کے عام معنے انگور نچوڑنے کے ہوتے ہیں۔ لیکن لغت میں اس کے معنے عطیے دینے کے بھی لکھے ہیں‘ جو خوشی کے موقعہ پر دیئے جاتے ہیں۔ قحط کے بعد فراخی کے سالوں میں سارے ملک نے عید منانی ہی تھی اور ایک دوسرے کو تحفے دینے ہی تھے۔ اس لئے ہم نے یَعْصِرُوْن کے یہ معنے کیے ہیں کہ وہ ایک دوسرے کو تحفے دیں گے۔
1553
Important Words:
یغاث (shall be relieved) is derived from غاث (aorist یغیث) and غاث (aorist یغوث) and اغاث. They say غاث الله البلاد (aorist یغیث) i.e. God watered the country with rain; sent down rain on the land. غاثه (aorist یغوث) or اغاثه means, he aided or helped him; he removed from him trouble or affliction. اغاثنا المطر means, the rain gave us relief. (Lane & Aqrab).
یعصرون (give presents) is derived from عصر which means: (1) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he took or collected the produce of the earth; (3) he aided or succoured or saved or preserved (him); (4) he gave something to someone or did some benefit to someone (Lane).
Commentary:
Thinking in their ignorance that the verb is used only in the sense "they shall be rained upon," some Christian critics of the Quran have objected that as it very seldom rains in Egypt and the fertility of its soil depends entirely on the flooding of the Nile, therefore the statement that "the people shall be rained upon" betrays the ignorance of the Revealer of the Quran of even the elementary facts of geography. But these critics, instead of exposing the ignorance of the Quran, have betrayed their own ignorance of the Arabic language. The verb as shown under Important Words is used in three different senses, i.e. (1) sending down rain; (2) helping and aiding; and (3) relieving and removing trouble. Of these the latter two quite agree with the text of the Quran. But even if the word be taken in the first-mentioned sense there is no ground for objection, for though it is true that the fertility of the soil in Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on the rain on the mountains where lies its source. So if Joseph is represented here as saying that after seven years of famine, rains would fall, he obviously meant to say that rains would fall in such parts of the land as would cause the swelling of the Nile, which would bring relief to the famine-stricken people of Egypt.
The objection that the Quran has used an ambiguous and equivocal word is also devoid of all substance. The ambiguity lies in the critics’ own minds. The Quran has every right to use any word in the sense in which it is used in the Arabic language. If the critics of the Quran are not conversant with the particular use of a certain word, they should blame their own ignorance and not the Quran. In fact, the beauty of the Quranic style lies in the fact that it has used a word which applies with equal appropriateness to the times both of Joseph and the Holy Prophet, whose respective peoples were visited with a severe seven-year famine. Of the three meanings of the word یغاث given under Important Words, the first applied to the time of the Holy Prophet and the latter two to that of Joseph. Thus instead of exposing any weakness in the diction of the Quran, the use of this word emphasizes its excellence.
1385
In their ignorance of the meaning of the word Yughathu which besides meaning, 'They will be rained upon' also means, 'They will be relieved of their distress' or 'They will be aided and helped,' some Christian writers have objected that as it very seldom rains in Egypt and that the fertility of its soil depends upon the flooding of the Nile, the Quranic statement is against the elementary facts of geography. Obviously, the latter two meanings quite agree with the text of the Qur’an. But if the word be taken in the first-mentioned sense, even then there is no ground for any objection, for though the fertility of the soil of Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on rain on the mountains in which lies its source.
1386
Ya‘sirun is derived from ‘Asira which means, (l) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he aided or succoured or saved or preserved (him); (3) he gave something to someone or did some benefit to someone (Lane).
وَقُلِ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ ۚ إِنَّآ أَعْتَدْنَا لِلظَّٰلِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا۟ يُغَاثُوا۟ بِمَآءٍ كَٱلْمُهْلِ يَشْوِى ٱلْوُجُوهَ ۚ بِئْسَ ٱلشَّرَابُ وَسَآءَتْ مُرْتَفَقًا
2:257; 10:100.
25:38; 42:46.
2:257; 10:100.
25:38; 42:46.
Important Words:
سرادقھا (whose tent). سرادق is derived from سردق. They say سردق البیت i.e. he covered the house with an awning over its interior court. سرادق means, an awning extended over the interior court of a house; a tent of cotton or hair-cloth; a tent; smoke rising high and surrounding a thing; dust rising or spreading itself. They say سرادق المجد علیک ممدود i.e. the canopy of glory is extended over thee (Lane & Aqrab).
مرتفقا (resting place) is derived from رفق i.e. he was or became gentle or he acted or behaved gently ارتفق means, he bought or demanded aid or help or he profited by him or it (a thing) or he made use of it; he leaned upon his elbow; and, it was or became full. مرتفقا means, a place or thing upon which one leans, hence a place of rest (Lane & Aqrab).
Commentary:
The words, It is the truth from your Lord, signify that the prophecy, implied in the foregoing verses, that the great material might and glory of Western Christian nations will be reduced to dust and that Islam will emerge triumphant and full of new life shall most surely come to pass.
The words, let him who will, believe, and let him who will, disbelieve, hint that the time of the Imam Mahdi will not be the time for waging jihad by the sword, but for the peaceful preaching of Islam.
The last part of the verse answers a natural question that arises from the first part, viz. if there was to be no jihad by the sword how was Islam to come into its own? To this question the last part of the verse returns the answer that God Himself will see to it that the seemingly irresistible might of western Christian nations is completely broken. Divine punish-ment will overtake these nations in the form of wars which will not end until their power is completely shattered and is reduced to ashes and dust. Molten lead and iron will scorch their faces. They will cry for peace and will get bombs and gun-shots instead. Their beautiful residences will become unfit for human habitation and life will become a veritable hell for them. All their efforts to bring about peace in the world, being insincere and dishonest, will come to nothing.
c
2:257; 10:100.
d
25:38; 42:46.
a
2:257; 10:100.
b
25:38; 42:46.
2070
Important Words:
سرادقھا (whose tent). سرادق is derived from سردق. They say سردق البیت i.e. he covered the house with an awning over its interior court. سرادق means, an awning extended over the interior court of a house; a tent of cotton or hair-cloth; a tent; smoke rising high and surrounding a thing; dust rising or spreading itself. They say سرادق المجد علیک ممدود i.e. the canopy of glory is extended over thee (Lane & Aqrab).
مرتفقا (resting place) is derived from رفق i.e. he was or became gentle or he acted or behaved gently ارتفق means, he bought or demanded aid or help or he profited by him or it (a thing) or he made use of it; he leaned upon his elbow; and, it was or became full. مرتفقا means, a place or thing upon which one leans, hence a place of rest (Lane & Aqrab).
Commentary:
The words, It is the truth from your Lord, signify that the prophecy, implied in the foregoing verses, that the great material might and glory of Western Christian nations will be reduced to dust and that Islam will emerge triumphant and full of new life shall most surely come to pass.
The words, let him who will, believe, and let him who will, disbelieve, hint that the time of the Imam Mahdi will not be the time for waging jihad by the sword, but for the peaceful preaching of Islam.
The last part of the verse answers a natural question that arises from the first part, viz. if there was to be no jihad by the sword how was Islam to come into its own? To this question the last part of the verse returns the answer that God Himself will see to it that the seemingly irresistible might of western Christian nations is completely broken. Divine punish-ment will overtake these nations in the form of wars which will not end until their power is completely shattered and is reduced to ashes and dust. Molten lead and iron will scorch their faces. They will cry for peace and will get bombs and gun-shots instead. Their beautiful residences will become unfit for human habitation and life will become a veritable hell for them. All their efforts to bring about peace in the world, being insincere and dishonest, will come to nothing.
b
2:257; 10:100.
c
25:38; 42:46.
إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِى ٱلْأَرْحَامِ ۖ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِى نَفْسٌۢ بِأَىِّ أَرْضٍ تَمُوتُ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۢ
30:25; 42:29.
这一章以重复它的基本主题--------伊斯兰教的最后胜利--------结束; 而且谈及有关这一主题的几点重要情况: (1) 只有安拉知道不信的人最后失败和伊斯兰教最后胜利的时间。(2) 只有他知道什么情况下一个民族需要他降下启示, 因此他在最适当时机降示了 «古兰经»。(3) 只有他知道是否以后的世世代代会接受伊斯兰教, 还是仍然不信, 那就是说, 是否不信者的首领, 他们目前想尽办法反对伊斯兰教, 而他们的子子孙孙将会加入伊斯兰教的行列而且愿意为保卫它以及发展它的事业而牺牲自己的生命。(4) 不信的人不会知道, 他们为反对伊斯兰教所做出的一切努力终将成为泡影。(5) 不信者的首领, 把穆圣和穆斯林逐出自己的家园, 但他们自己必将死去而永别家园。
30:25; 42:29.
The Surah ends by reverting to its basic theme—the ultimate triumph of Islam; and mentions some important facts concerning it: (1) With God alone rests the knowledge of the hour of the final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Qur’an in the fullness of time. (3) To Him alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. whether the sons and grandsons of the leaders of disbelief, who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) The disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief, who have turned the Holy Prophet and Muslims out of their hearths and homes, will themselves meet death away from their homes.
30:25; 42:29.
Commentary:
The Surah ends by reverting to its basic theme, viz. the ultimate triumph of Islam; and mentions five important facts concerning it: (1) With God alone rests the knowledge of the hour of final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Quran in the fulness of time. (3) To God alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. the sons and grandsons of the leaders of disbelief who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) No one knows what he will earn on the morrow i.e. the disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief who have turned the Holy Prophet and Muslims out of their hearths and homes will themselves meet death away from their homes. The reference in this clause may also be to the propagation of Islam by early Muslims, signifying that they will go to far-off lands to preach the Message of Islam and the end of their earthly lives would come in places far-removed from their homeland.
d
30:25; 42:29.
1012
这一章以重复它的基本主题--------伊斯兰教的最后胜利--------结束; 而且谈及有关这一主题的几点重要情况: (1) 只有安拉知道不信的人最后失败和伊斯兰教最后胜利的时间。(2) 只有他知道什么情况下一个民族需要他降下启示, 因此他在最适当时机降示了 «古兰经»。(3) 只有他知道是否以后的世世代代会接受伊斯兰教, 还是仍然不信, 那就是说, 是否不信者的首领, 他们目前想尽办法反对伊斯兰教, 而他们的子子孙孙将会加入伊斯兰教的行列而且愿意为保卫它以及发展它的事业而牺牲自己的生命。(4) 不信的人不会知道, 他们为反对伊斯兰教所做出的一切努力终将成为泡影。(5) 不信者的首领, 把穆圣和穆斯林逐出自己的家园, 但他们自己必将死去而永别家园。
b
30:25; 42:29.
3057
Commentary:
The Surah ends by reverting to its basic theme, viz. the ultimate triumph of Islam; and mentions five important facts concerning it: (1) With God alone rests the knowledge of the hour of final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Quran in the fulness of time. (3) To God alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. the sons and grandsons of the leaders of disbelief who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) No one knows what he will earn on the morrow i.e. the disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief who have turned the Holy Prophet and Muslims out of their hearths and homes will themselves meet death away from their homes. The reference in this clause may also be to the propagation of Islam by early Muslims, signifying that they will go to far-off lands to preach the Message of Islam and the end of their earthly lives would come in places far-removed from their homeland.
a
30:25; 42:29.
2319
The Surah ends by reverting to its basic theme—the ultimate triumph of Islam; and mentions some important facts concerning it: (1) With God alone rests the knowledge of the hour of the final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Qur’an in the fullness of time. (3) To Him alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. whether the sons and grandsons of the leaders of disbelief, who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) The disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief, who have turned the Holy Prophet and Muslims out of their hearths and homes, will themselves meet death away from their homes.
وَهُوَ ٱلَّذِى يُنَزِّلُ ٱلْغَيْثَ مِنۢ بَعْدِ مَا قَنَطُوا۟ وَيَنشُرُ رَحْمَتَهُۥ ۚ وَهُوَ ٱلْوَلِىُّ ٱلْحَمِيدُ
31:35.
31:35.
30:34; 31:35.
c
31:35.
b
30:34; 31:35.
b
31:35.
ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَٰمًا ۖ وَفِى ٱلْءَاخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرِضْوَٰنٌ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
6:33; 29:65; 47:37.
56:66.
6:33; 29:65; 47:37.
56:66.
Important Words:
الکفار (tillers) is the plural of کافر which is act. part. from کفر. They say کفر الشیء او کفرہ (kaffara), i.e. he concealed, hid or covered the thing. کفر نعمة اللّٰه او بنعمة اللّٰه means, he denied or did not acknowledge the favour of God, he denied and concealed it. The husbandman is called کافر because he concealed the seed under earth, and a disbeliever is so called because he conceals and denies the favour of God (Lane & Aqrab).
Commentary:
Life spent in forgetfulness of God and disregard of its higher values is, as described in the verse under comment, but a sport and a pastime, otherwise man’s life on earth is a most serious fact. It has a great mission and a noble object to fulfil. The verse implies that at the time when the great Promised Reformer to whom reference is impliedly made in the preceding verse would make his appearance, men would neglect the grim and noble purpose of their lives and would give themselves up, body and soul, to the pursuit of petty and paltry pleasures of life and there would be a mad craze and unhealthy competition among them, and vying with one another, for amassing wealth and material resources. But the end of all this competition and rivalry, says the verse, would be like the end of a blooming and blossoming crop over which a scorching wind has blown turning it into broken pieces of straw.
a
6:33; 29:65; 47:37.
b
56:66.
b
6:33; 29:65; 47:37.
c
56:66.
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Important Words:
الکفار (tillers) is the plural of کافر which is act. part. from کفر. They say کفر الشیء او کفرہ (kaffara), i.e. he concealed, hid or covered the thing. کفر نعمة اللّٰه او بنعمة اللّٰه means, he denied or did not acknowledge the favour of God, he denied and concealed it. The husbandman is called کافر because he concealed the seed under earth, and a disbeliever is so called because he conceals and denies the favour of God (Lane & Aqrab).
Commentary:
Life spent in forgetfulness of God and disregard of its higher values is, as described in the verse under comment, but a sport and a pastime, otherwise man’s life on earth is a most serious fact. It has a great mission and a noble object to fulfil. The verse implies that at the time when the great Promised Reformer to whom reference is impliedly made in the preceding verse would make his appearance, men would neglect the grim and noble purpose of their lives and would give themselves up, body and soul, to the pursuit of petty and paltry pleasures of life and there would be a mad craze and unhealthy competition among them, and vying with one another, for amassing wealth and material resources. But the end of all this competition and rivalry, says the verse, would be like the end of a blooming and blossoming crop over which a scorching wind has blown turning it into broken pieces of straw.
c
6:33; 29:65; 47:37.
d
56:66.