ROOT خ ض ر
6 verses • 4 derived words
📖 Lane's Lexicon
Classical definitions for root خضر
Morphology Tree
Lemmas and their derived stems found in the Quran.
خَضِر
Lemmaخُضۡر
Lemmaمُخۡضَرَّۃ
LemmaOther / General
Occurrences in Quran
Found 6 verses containing words derived from "k h D r".
وَہُوَ الَّذِیۡۤ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجۡنَا بِہٖ نَبَاتَ کُلِّ شَیۡءٍ فَاَخۡرَجۡنَا مِنۡہُ خَضِرًا نُّخۡرِجُ مِنۡہُ حَبًّا مُّتَرَاکِبًا وَّمِنَ النَّخۡلِ مِنۡ طَلۡعِہَا قِنۡوَانٌ دَانِیَۃٌ وَّجَنّٰتٍ مِّنۡ اَعۡنَابٍ وَّالزَّیۡتُوۡنَ وَالرُّمَّانَ مُشۡتَبِہًا وَّغَیۡرَ مُتَشٰبِہٍ ۗ اُنۡظُرُوۡۤا اِلٰی ثَمَرِہٖۤ اِذَاۤ اَثۡمَرَ وَیَنۡعِہٖۤ ۚ اِنَّ فِیۡ ذٰلِکُمۡ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
启示在此比作雨水。这节经文回答了这样一个问题: 如果启示确实是一种幸福, 那么, 为什么每当一个先知被选拔出来的时候有不和与斗争呢? 经文说, 正如雨后生长出各种植物那样, 根据埋藏在土里的种籽的情况长出来的东西有好有坏, 同样, 在安拉的一位使者降临时, 那时还混杂在一起的人们, 就开始分成好人和坏人。“有些相似, 也有些是不同的” 这句话, 意示有些果实相似, 有些是彼此不同的。
这可以用於不同种类的果实, 彼此在某此方面相似, 而在另些方面不同, 或者用於同类的果实, 虽然在主要的各点上彼此相似, 而在小的细点上彼此却不相同, 有些味道比另一些甜些, 有些颜色和大小不一。那些接受先知和追随安拉引导的人的情况也是那样。他们在一方面彼此非常相似, 而在另一方面却不相同。有些人在道德和精神上比另一些人要高超。还有, 有些人在精神发展的一个侧面比另一些人要快些, 而另一些人在另一个侧面发展得要快些。他们按照各自天然的能力和气质达到精神完美的不同阶段以及发展着不同的特性。“其成长的情况” 这些字, 指的是果实成熟的相似情况。正如以一只不成熟的果样来判断一种果实那种做法是不公平的那样, 假如因为有些信者尚在精神发展过程中而尚未达到完美的地步就对启示的结果找错误, 那也是不公正的。
عربی زبان میں ضمیریں کثرت سے بدلتی ہیں۔ ایک جگہ ’’وہ‘‘ آتا ہے پھر اس کے بعد ’’میں‘‘ آجاتا ہے اور ایسا اس لئے کیا جاتا ہے تاکہ کچھ پڑھنے والے کی عقل پر بھی چھوڑا جائے۔
عربی میں ’’ہم‘‘ کے لفظ ہیں۔ جو اردو میں زائد ہیں۔ اس لئے ہم نے یہ لفظ حذف کر دیے ہیں۔ اردو میں اس کے بغیر کام چل جاتا ہے۔
قرآن مجید میں مفرد ضمیر ہے مگر اردو میں جمع لانا ضروری ہے قرآن مجید کی آیت کا مفہوم یہ ہے کہ جب ہر قسم کے درخت کو پھل آتا ہے اس طرح درخت مفرد بھی ہو جاتا ہے اور جمع بھی۔
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.
g
14:33; 16:11; 22:64; 35:28.
h
6:142; 13:5.
443
启示在此比作雨水。这节经文回答了这样一个问题: 如果启示确实是一种幸福, 那么, 为什么每当一个先知被选拔出来的时候有不和与斗争呢? 经文说, 正如雨后生长出各种植物那样, 根据埋藏在土里的种籽的情况长出来的东西有好有坏, 同样, 在安拉的一位使者降临时, 那时还混杂在一起的人们, 就开始分成好人和坏人。“有些相似, 也有些是不同的” 这句话, 意示有些果实相似, 有些是彼此不同的。
这可以用於不同种类的果实, 彼此在某此方面相似, 而在另些方面不同, 或者用於同类的果实, 虽然在主要的各点上彼此相似, 而在小的细点上彼此却不相同, 有些味道比另一些甜些, 有些颜色和大小不一。那些接受先知和追随安拉引导的人的情况也是那样。他们在一方面彼此非常相似, 而在另一方面却不相同。有些人在道德和精神上比另一些人要高超。还有, 有些人在精神发展的一个侧面比另一些人要快些, 而另一些人在另一个侧面发展得要快些。他们按照各自天然的能力和气质达到精神完美的不同阶段以及发展着不同的特性。“其成长的情况” 这些字, 指的是果实成熟的相似情况。正如以一只不成熟的果样来判断一种果实那种做法是不公平的那样, 假如因为有些信者尚在精神发展过程中而尚未达到完美的地步就对启示的结果找错误, 那也是不公正的。
2
عربی زبان میں ضمیریں کثرت سے بدلتی ہیں۔ ایک جگہ ’’وہ‘‘ آتا ہے پھر اس کے بعد ’’میں‘‘ آجاتا ہے اور ایسا اس لئے کیا جاتا ہے تاکہ کچھ پڑھنے والے کی عقل پر بھی چھوڑا جائے۔
3
عربی میں ’’ہم‘‘ کے لفظ ہیں۔ جو اردو میں زائد ہیں۔ اس لئے ہم نے یہ لفظ حذف کر دیے ہیں۔ اردو میں اس کے بغیر کام چل جاتا ہے۔
4
قرآن مجید میں مفرد ضمیر ہے مگر اردو میں جمع لانا ضروری ہے قرآن مجید کی آیت کا مفہوم یہ ہے کہ جب ہر قسم کے درخت کو پھل آتا ہے اس طرح درخت مفرد بھی ہو جاتا ہے اور جمع بھی۔
a
14:33; 16:11; 22:64; 35:28.
b
6:142; 13:5.
842
Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.
c
14:33; 16:11; 22:64; 35:28.
d
6:142; 13:5.
884
Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect
وَقَالَ الۡمَلِکُ اِنِّیۡۤ اَرٰی سَبۡعَ بَقَرٰتٍ سِمَانٍ یَّاۡکُلُہُنَّ سَبۡعٌ عِجَافٌ وَّسَبۡعَ سُنۡۢبُلٰتٍ خُضۡرٍ وَّاُخَرَ یَابِسٰتٍ ۖ یّٰۤاَیُّہَا الۡمَلَاُ اَفۡتُوۡنِیۡ فِیۡ رُءۡیٰیَ اِنۡ کُنۡتُمۡ لِلرُّءۡیَا تَعۡبُرُوۡنَ
Important Words:
عجاف (withered) of which the singular is اعجف is derived from عجف i.e. it (a beast) became lean, meagre and emaciated. اعجف means, lean, meagre or emaciated, having lost fatness or plumpness. وجه اعجف means, a face that has little flesh (Lane).
تعبرون (you can interpret a dream) is derived from عبر. They say عبر السبیل (‘abara) i.e. he travelled or passed along the way as though he cut it. عبر النھر (‘abbara) means he conveyed him across the river. عبر الرؤیا means, he interpreted or explained the dream and told its final sequel or result. They say عبر عما فی نفسه i.e. he declared or explained what was in his mind. They say عبرت عن فلان i.e. I spoke for such a one. The Quranic expression ان کنتم للرؤیا تعبرون means, if you be the interpreters of the dream, or if you can interpret a dream (Lane & Aqrab).
Commentary:
It appears from this verse that the King was so fully convinced that his vision was real and true that he not only asked the learned men of his court to interpret it but also wished them to tell him what he should do to escape its evil effects, if any. The vision seemed to be so vivid that the King was deeply affected by it and his fright became the means of Joseph’s deliverance from the prison.
1547
Important Words:
عجاف (withered) of which the singular is اعجف is derived from عجف i.e. it (a beast) became lean, meagre and emaciated. اعجف means, lean, meagre or emaciated, having lost fatness or plumpness. وجه اعجف means, a face that has little flesh (Lane).
تعبرون (you can interpret a dream) is derived from عبر. They say عبر السبیل (‘abara) i.e. he travelled or passed along the way as though he cut it. عبر النھر (‘abbara) means he conveyed him across the river. عبر الرؤیا means, he interpreted or explained the dream and told its final sequel or result. They say عبر عما فی نفسه i.e. he declared or explained what was in his mind. They say عبرت عن فلان i.e. I spoke for such a one. The Quranic expression ان کنتم للرؤیا تعبرون means, if you be the interpreters of the dream, or if you can interpret a dream (Lane & Aqrab).
Commentary:
It appears from this verse that the King was so fully convinced that his vision was real and true that he not only asked the learned men of his court to interpret it but also wished them to tell him what he should do to escape its evil effects, if any. The vision seemed to be so vivid that the King was deeply affected by it and his fright became the means of Joseph’s deliverance from the prison.
یُوۡسُفُ اَیُّہَا الصِّدِّیۡقُ اَفۡتِنَا فِیۡ سَبۡعِ بَقَرٰتٍ سِمَانٍ یَّاۡکُلُہُنَّ سَبۡعٌ عِجَافٌ وَّسَبۡعِ سُنۡۢبُلٰتٍ خُضۡرٍ وَّاُخَرَ یَابِسٰتٍ لَّعَلِّیۡۤ اَرۡجِعُ اِلَی النَّاسِ لَعَلَّہُمۡ یَعۡلَمُوۡنَ
Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself.
1550
Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself.
اُولٰٓئِکَ لَہُمۡ جَنّٰتُ عَدۡنٍ تَجۡرِیۡ مِنۡ تَحۡتِہِمُ الۡاَنۡہٰرُ یُحَلَّوۡنَ فِیۡہَا مِنۡ اَسَاوِرَ مِنۡ ذَہَبٍ وَّیَلۡبَسُوۡنَ ثِیَابًا خُضۡرًا مِّنۡ سُنۡدُسٍ وَّاِسۡتَبۡرَقٍ مُّتَّکِئِیۡنَ فِیۡہَا عَلَی الۡاَرَآئِکِ ۚ نِعۡمَ الثَّوَابُ وَحَسُنَتۡ مُرۡتَفَقًا
15:48; 36:57; 83:24.
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
Gold bracelets being symbols of royalty, the verse may signify that Muslims will become rulers of vast and mighty empires and will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of the illiterate Arabs who used to wear clothes made of coarse skins and of the hair of animals.
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
15:48; 36:57; 83:24.
Important Words:
اساور (bracelets) is the plural of سوار which is derived from سار. They say سار او تسور الحائط i.e. he climbed or scaled the wall. تسورalso means, he put on or decked himself with bracelets. سوار means, a man’s or woman’s bracelet of silver or of gold (Lane & Aqrab).
سندس (fine silk) means, thin or fine دیباج (silk brocade) or thin or fine حریر (silk). It is opposed to استبرق (Lane).
استبرق (heavy brocade) is derived from برق which means, it shone, gleamed or glistened. استبرق means, thick دیباج (silk brocade) or دیباج interwoven with gold; thick silk (Lane & Aqrab).
ارائک (raised couches) is the plural of اریکة which is derived from ارک which means, he persisted or persevered. They say ارک بالمکان i.e. he remained in the house, not quitting it. The Arabs say ارک الامر فی عنقه i.e. he compelled him to do the thing; he made him cleave to it. اریکة means, a raised couch in a tent or chamber decorated and adorned with cloth and curtains for a bride; a bed spread upon the ground to sit upon; anything upon which one reclines; a raised couch (Lane & Aqrab).
Commentary:
The wearing of bracelets of gold may refer either to this life or the next. In the former case, the words, They will be adorned therein with bracelets of gold, mean that gold bracelets being symbols of royalty, Muslims will become rulers of vast and mighty empires. But taken as referring to the next life they connote a spiritual sense, meaning that good works of Muslims in this life would assume an embodied form in the next. Or "bracelets of gold" may signify special marks of honour, i.e. the Faithful will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of so-called illiterate and half-civilized Arabs who wore clothes made of coarse skins and the hair of animals.
The words, how good the reward, imply that these things will not make Muslims lovers of ease and luxury and will not lead to their moral or spiritual death. On the contrary they will prove "a good reward" for them, that is, these things will give them peace and contentment of mind.
The words, and how excellent the place of rest, signify that contacts and friendships formed in accordance with Quranic teaching, being based on sincere and honest motives, will not lead to war and mutual hatred but will bring about real peace and concord in the world.
a
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
b
15:48; 36:57; 83:24.
b
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
c
15:48; 36:57; 83:24.
2072
Important Words:
اساور (bracelets) is the plural of سوار which is derived from سار. They say سار او تسور الحائط i.e. he climbed or scaled the wall. تسورalso means, he put on or decked himself with bracelets. سوار means, a man’s or woman’s bracelet of silver or of gold (Lane & Aqrab).
سندس (fine silk) means, thin or fine دیباج (silk brocade) or thin or fine حریر (silk). It is opposed to استبرق (Lane).
استبرق (heavy brocade) is derived from برق which means, it shone, gleamed or glistened. استبرق means, thick دیباج (silk brocade) or دیباج interwoven with gold; thick silk (Lane & Aqrab).
ارائک (raised couches) is the plural of اریکة which is derived from ارک which means, he persisted or persevered. They say ارک بالمکان i.e. he remained in the house, not quitting it. The Arabs say ارک الامر فی عنقه i.e. he compelled him to do the thing; he made him cleave to it. اریکة means, a raised couch in a tent or chamber decorated and adorned with cloth and curtains for a bride; a bed spread upon the ground to sit upon; anything upon which one reclines; a raised couch (Lane & Aqrab).
Commentary:
The wearing of bracelets of gold may refer either to this life or the next. In the former case, the words, They will be adorned therein with bracelets of gold, mean that gold bracelets being symbols of royalty, Muslims will become rulers of vast and mighty empires. But taken as referring to the next life they connote a spiritual sense, meaning that good works of Muslims in this life would assume an embodied form in the next. Or "bracelets of gold" may signify special marks of honour, i.e. the Faithful will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of so-called illiterate and half-civilized Arabs who wore clothes made of coarse skins and the hair of animals.
The words, how good the reward, imply that these things will not make Muslims lovers of ease and luxury and will not lead to their moral or spiritual death. On the contrary they will prove "a good reward" for them, that is, these things will give them peace and contentment of mind.
The words, and how excellent the place of rest, signify that contacts and friendships formed in accordance with Quranic teaching, being based on sincere and honest motives, will not lead to war and mutual hatred but will bring about real peace and concord in the world.
a
15:48; 36:57; 83:24.
e
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
1688
Gold bracelets being symbols of royalty, the verse may signify that Muslims will become rulers of vast and mighty empires and will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of the illiterate Arabs who used to wear clothes made of coarse skins and of the hair of animals.
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَتُصۡبِحُ الۡاَرۡضُ مُخۡضَرَّۃً ۗ اِنَّ اللّٰہَ لَطِیۡفٌ خَبِیۡرٌ
22:6; 30:51; 35:28; 39:22; 45:6.
22:6; 30:51; 35:28; 39:22; 45:6.
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
22:6; 30:51; 35:28; 39:22; 45:6.
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
e
22:6; 30:51; 35:28; 39:22; 45:6.
c
22:6; 30:51; 35:28; 39:22; 45:6.
2493
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
c
22:6; 30:51; 35:28; 39:22; 45:6.
1970
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
مُتَّکِئِیۡنَ عَلٰی رَفۡرَفٍ خُضۡرٍ وَّعَبۡقَرِیٍّ حِسَانٍ
55:55.
Again the words used in v.55 about believers show that they possess greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between these two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
See 55:55.
Commentary:
عبقری is relative noun from عبقر, a place which the Arabs asserted to be the land of the jinn; hence it is applied as an epithet to anything wondered at or admired, for the skillfulness which it exhibits, or the excellence of its manufacture and its strength; or to any work great in estimation, and delicate. It is both singular and plural and the feminine is عبقریة. They say ثیاب عبقریة i.e. clothes or garments of admirable manufacture, so called in relation to a certain town عبقر in Yemen in which clothes or garments and carpets are figured and variegated and are of the utmost beauty. Thus عبقری means, a kind of carpet variously dyed and figured; perfect or complete applied to anything; a lord or chief of men; one who has none above him and is strong. ھذا عبقری قومmeans, this is a chief or Lord of a people. The word is also applied as an epithet denoting superlativeness of any quality. ظلمعبقری means, an excessive tyranny. The Holy Prophet is reported to have related a dream, mentioning ‘Umar and said: فلم أر عبقریا یفری فریه i.e. I have not seen a chief of a people do his wonderful deed. عبقری حسان means, beautiful variegated carpets (Lane & Aqrab).
Again the words used in v. 55 about believers show that they possess a greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between the two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
a
55:55.
1373
这句经文还用于第55节中的信者, 说明他们要比这节所提到的信者更尊严, 更可敬, 权威更大。在下一经章中特别提到的两类信者--------“最先者” (56:11) 和 “在右边的人” (56:28)--------之间的比较是这一主题的终点。
a
See 55:55.
4088
Commentary:
عبقری is relative noun from عبقر, a place which the Arabs asserted to be the land of the jinn; hence it is applied as an epithet to anything wondered at or admired, for the skillfulness which it exhibits, or the excellence of its manufacture and its strength; or to any work great in estimation, and delicate. It is both singular and plural and the feminine is عبقریة. They say ثیاب عبقریة i.e. clothes or garments of admirable manufacture, so called in relation to a certain town عبقر in Yemen in which clothes or garments and carpets are figured and variegated and are of the utmost beauty. Thus عبقری means, a kind of carpet variously dyed and figured; perfect or complete applied to anything; a lord or chief of men; one who has none above him and is strong. ھذا عبقری قومmeans, this is a chief or Lord of a people. The word is also applied as an epithet denoting superlativeness of any quality. ظلمعبقری means, an excessive tyranny. The Holy Prophet is reported to have related a dream, mentioning ‘Umar and said: فلم أر عبقریا یفری فریه i.e. I have not seen a chief of a people do his wonderful deed. عبقری حسان means, beautiful variegated carpets (Lane & Aqrab).
Again the words used in v. 55 about believers show that they possess a greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between the two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
a
55:55.
2953
Again the words used in v.55 about believers show that they possess greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between these two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.