ROOT ج ر ح
4 verses • 4 derived words
📖 Lane's Lexicon
Classical definitions for root جرح
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 4 verses containing words derived from "j r H".
يَسْـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمْ ۖ قُلْ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ ۙ وَمَا عَلَّمْتُم مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ ۖ فَكُلُوا۟ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
6:119.
اسلام کا اصل یہ ہے کہ تمام کھانے کی چیزیں حلال ہیں مگر اس شرط کے ساتھ کہ وہ پاکیزہ ہوں۔ یعنی صحت اور اخلاق پر بُرا اثر نہ ڈالتی ہوں‘ یا سوسائٹی میں ان کا کھانا پراگندگی نہ پیدا کرتا ہو۔
یعنی سدھایا ہوا شکاری جانور جو کام کرتا ہے وہ اس کے سکھانے والے کی طرف منسوب ہوگا اور وہ انسان ہے۔ پس سدھے ہوئے شکاری جانور کا مارا ہوا بمنزلہ ذبح کئے ہوئے کے ہے۔ اسی لیے حدیث میں آتا ہے کہ شکاری جانور کو چھوڑنے سے پہلے بسم اللہ پڑھ لو تاکہ اس کا مارا ہوا بمنزلہ ذبیحہ کے ہو جائے۔
6:119.
The forbidden things having been mentioned in the preceding verse, the rest are here declared lawful, provided they are Tayyib (good and pure) and are not harmful to one’s health or morals, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food.
That which is caught by a trained beast or bird of prey is equated with that which is properly slaughtered, inasmuch as it has been killed through an agency trained by man. It is necessary, however, to pronounce the name of God over it to make its eating lawful.
6:119.
Important Words:
جوارح (animals of prey) is the plural of جارحة which is derived from جرح. They say جرحه i.e. he wounded him; or he cut him; or he clove or rent his body. It also means, he gained, acquired or earned. جوارح means, beasts and birds of prey that catch game. The word also means, the limbs of a human being with which things are gained or earned (Lane).
مکلبین (training them for hunting) is the plural of مکلب which is the active participle from کلب Kallaba which is the transitive form of کلب (Kaliba) meaning, he thirsted; he ate voraciously; he was seized with the disease of dogs; he barked. کلب(Kallaba) means, he trained (a dog) to hunt; he trained any beast or bird of prey to take game. مکلب means, one who trains dogs to hunt; or one who trains any beast or bird of prey to take game. مکلب also means, one who possesses dogs trained to hunt and hunts with them. کلب means, a dog or any animal of prey (Lane).
Commentary:
The forbidden things having been described in the preceding verse, the rest are here declared lawful, provided they are طیبات i.e. good and pure, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food. See also 2:174.
The training of animals or birds of prey for catching game has been made lawful. As for the eating of the flesh of the game so hunted, the injunction varies according to circumstances. The more accepted view is as follows: (1) If the hunter finds the game alive, the eating of its flesh is lawful in all circumstances, provided the hunter slaughters the game in the prescribed manner. (2) If the hunter finds the game dead, the eating of its flesh is lawful only in case (a) the animal of prey is trained, and (b) it does not itself eat of the game, and (c) the hunter sends the animal of prey after reciting thereon the name of Allah. (3) If the game dies of sheer fear, before the animal of prey has actually caught and wounded it, the eating of its flesh is unlawful.
e
6:119.
1
اسلام کا اصل یہ ہے کہ تمام کھانے کی چیزیں حلال ہیں مگر اس شرط کے ساتھ کہ وہ پاکیزہ ہوں۔ یعنی صحت اور اخلاق پر بُرا اثر نہ ڈالتی ہوں‘ یا سوسائٹی میں ان کا کھانا پراگندگی نہ پیدا کرتا ہو۔
2
یعنی سدھایا ہوا شکاری جانور جو کام کرتا ہے وہ اس کے سکھانے والے کی طرف منسوب ہوگا اور وہ انسان ہے۔ پس سدھے ہوئے شکاری جانور کا مارا ہوا بمنزلہ ذبح کئے ہوئے کے ہے۔ اسی لیے حدیث میں آتا ہے کہ شکاری جانور کو چھوڑنے سے پہلے بسم اللہ پڑھ لو تاکہ اس کا مارا ہوا بمنزلہ ذبیحہ کے ہو جائے۔
a
6:119.
644
Important Words:
جوارح (animals of prey) is the plural of جارحة which is derived from جرح. They say جرحه i.e. he wounded him; or he cut him; or he clove or rent his body. It also means, he gained, acquired or earned. جوارح means, beasts and birds of prey that catch game. The word also means, the limbs of a human being with which things are gained or earned (Lane).
مکلبین (training them for hunting) is the plural of مکلب which is the active participle from کلب Kallaba which is the transitive form of کلب (Kaliba) meaning, he thirsted; he ate voraciously; he was seized with the disease of dogs; he barked. کلب(Kallaba) means, he trained (a dog) to hunt; he trained any beast or bird of prey to take game. مکلب means, one who trains dogs to hunt; or one who trains any beast or bird of prey to take game. مکلب also means, one who possesses dogs trained to hunt and hunts with them. کلب means, a dog or any animal of prey (Lane).
Commentary:
The forbidden things having been described in the preceding verse, the rest are here declared lawful, provided they are طیبات i.e. good and pure, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food. See also 2:174.
The training of animals or birds of prey for catching game has been made lawful. As for the eating of the flesh of the game so hunted, the injunction varies according to circumstances. The more accepted view is as follows: (1) If the hunter finds the game alive, the eating of its flesh is lawful in all circumstances, provided the hunter slaughters the game in the prescribed manner. (2) If the hunter finds the game dead, the eating of its flesh is lawful only in case (a) the animal of prey is trained, and (b) it does not itself eat of the game, and (c) the hunter sends the animal of prey after reciting thereon the name of Allah. (3) If the game dies of sheer fear, before the animal of prey has actually caught and wounded it, the eating of its flesh is unlawful.
a
6:119.
722
The forbidden things having been mentioned in the preceding verse, the rest are here declared lawful, provided they are Tayyib (good and pure) and are not harmful to one’s health or morals, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food.
722A
That which is caught by a trained beast or bird of prey is equated with that which is properly slaughtered, inasmuch as it has been killed through an agency trained by man. It is necessary, however, to pronounce the name of God over it to make its eating lawful.
وَكَتَبْنَا عَلَيْهِمْ فِيهَآ أَنَّ ٱلنَّفْسَ بِٱلنَّفْسِ وَٱلْعَيْنَ بِٱلْعَيْنِ وَٱلْأَنفَ بِٱلْأَنفِ وَٱلْأُذُنَ بِٱلْأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلْجُرُوحَ قِصَاصٌ ۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٌ لَّهُۥ ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
5:45, 48.
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
5:45, 48.
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
a
5:45, 48.
378
见 «出埃及记» 21:23-25和 «利未记» 24:19-21。“凡放弃这个权利的” 这些字, 指证了一个事实, 即基督徒常自我炫耀的宽恕之道, 并非 «新约书» 所独有。虽然穆撒的教导强调报复, 但是, 正好像伊撒关于宽恕和不抵抗的教导所做的那样, 宽恕也是穆撒教导的一部分。
2
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
a
5:45, 48.
677
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
c
5:45, 48.
751
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
وَهُوَ ٱلَّذِى يَتَوَفَّىٰكُم بِٱلَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِٱلنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰٓ أَجَلٌ مُّسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
39:43.
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
39:43.
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
427
这里所说的 “时期” 是由一个人从他出生时候起被赋予的才能和能力所决定的, 而且按照他正确或错误地使用它而可以延长或缩短。这里并没有述及安拉永恒的知识。
a
39:43.
806
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
855
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
856
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
أَمْ حَسِبَ ٱلَّذِينَ ٱجْتَرَحُوا۟ ٱلسَّيِّـَٔاتِ أَن نَّجْعَلَهُمْ كَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَوَآءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَآءَ مَا يَحْكُمُونَ
32:19; 38:29.
یعنی زندگی میں بھی اور موت میں بھی ان سے ایک سا معاملہ کیا جائے گا۔
32:19; 38:29.
32:19; 38:29; 39:10.
Important Words:
اجترحوا (commit) is derived from جرح which means, he worked or wrought with his hand; he earned. جرحه means, he wounded him. They say بئس ما جرحت یداک i.e. evil is that which thy hands have wrought. اجترح الشیءmeans, he earned the thing. اجترح الاثم means, he committed a sin (Lane & Aqrab).
Commentary:
The verse embodies an infallible criterion to judge between truth and falsehood and between belief and disbelief. It purports to say that believers and disbelievers are never equal in life or in death. While in life disbelievers, being pitted against truth, meet with defeat and discomfiture, when they die they leave behind no one to remember them or perpetuate their memory because their own sons and grandsons eventually come to believe in and accept the truth. On the contrary, the cause that is dear to the believers progresses and prospers and they are remembered with honour and respect after their death. The verse, in fact, gives a miniature description of the conditions of the followers of Islam and of its opponents, in this and the next life.
b
32:19; 38:29.
1
یعنی زندگی میں بھی اور موت میں بھی ان سے ایک سا معاملہ کیا جائے گا۔
d
32:19; 38:29; 39:10.
3745
Important Words:
اجترحوا (commit) is derived from جرح which means, he worked or wrought with his hand; he earned. جرحه means, he wounded him. They say بئس ما جرحت یداک i.e. evil is that which thy hands have wrought. اجترح الشیءmeans, he earned the thing. اجترح الاثم means, he committed a sin (Lane & Aqrab).
Commentary:
The verse embodies an infallible criterion to judge between truth and falsehood and between belief and disbelief. It purports to say that believers and disbelievers are never equal in life or in death. While in life disbelievers, being pitted against truth, meet with defeat and discomfiture, when they die they leave behind no one to remember them or perpetuate their memory because their own sons and grandsons eventually come to believe in and accept the truth. On the contrary, the cause that is dear to the believers progresses and prospers and they are remembered with honour and respect after their death. The verse, in fact, gives a miniature description of the conditions of the followers of Islam and of its opponents, in this and the next life.
d
32:19; 38:29.