ROOT ق ص ر
9 verses • 7 derived words
📖 Lane's Lexicon
Classical definitions for root قصر
Morphology Tree
Lemmas and their derived stems found in the Quran.
قَصۡر
Lemmaقٰصِرٰت
Lemmaمُقَصِّرِیۡنۡ
Lemmaمَّقۡصُوۡرٰت
Lemmaیُقۡصِرُ
LemmaOther / General
Occurrences in Quran
Found 9 verses containing words derived from "q S r".
وَاذۡکُرُوۡۤا اِذۡ جَعَلَکُمۡ خُلَفَآءَ مِنۡۢ بَعۡدِ عَادٍ وَّبَوَّاَکُمۡ فِی الۡاَرۡضِ تَتَّخِذُوۡنَ مِنۡ سُہُوۡلِہَا قُصُوۡرًا وَّتَنۡحِتُوۡنَ الۡجِبَالَ بُیُوۡتًا ۖ فَاذۡکُرُوۡۤا اٰلَآءَ اللّٰہِ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
عَثَا۔ یَعْثٰی کے معنے بھی فساد کرنے کے ہوتے ہیں اور عربی کا قاعدہ ہے کہ جب اسی لفظ کو جس کا فعل آیا ہو دہرایا جائے تو ایسا تاکید کے لئے ہوتا ہے۔ پس چونکہ لَا تَعْثَوْ کے معنے بھی تھے ’’فساد مت کرو‘‘ اور اس کے بعد مُفْسِدِیْنَ کا لفظ تاکید کے لئے بڑھایا گیا ہے۔ اس آیت کے معنے ہوئے ’’جان بوجھ کر فساد مت کرو‘‘ یعنی اگر یہ کام بے جانے ہوتا تب بھی بُرا ہوتا۔ مگر تم کو تو خدا کے رسول نے متنبہ کر دیا تھا۔ پھر بھی تم باز نہیں آتے۔ اس لئے سزا کے مستحق ہو۔
6:166; 7:70, 130; 10:15.
15:83; 26:150.
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into dwellings, allude to their summer resorts in the hills. The tribe of Thamud were a cultured people––industrious, wealthy and resourceful. Judged by the standards of their time, they led a luxurious and comfortable life, going up to the hills in the hot season and spending their winter in the plains.
6:166; 7:70,130; 10:15.
15:83; 26:150.
Important Words:
بواکم (assigned you an abode). بوا is derived from باء which means, he returned. بواہ منزلا means, he lodged him in an abode. بوأله منزلا means, he prepared for him an abode and assigned or gave him a place therein (Lane).
Commentary:
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into houses, allude to their summer residences in the hills. The tribe of Thamud were a cultured people—industrious, wealthy and resourceful. Judged by the standards of that time, they led a luxurious and comfortable life, going up the hills in the hot season and spending their winters in the plains.
b
6:166; 7:70, 130; 10:15.
c
15:83; 26:150.
1
عَثَا۔ یَعْثٰی کے معنے بھی فساد کرنے کے ہوتے ہیں اور عربی کا قاعدہ ہے کہ جب اسی لفظ کو جس کا فعل آیا ہو دہرایا جائے تو ایسا تاکید کے لئے ہوتا ہے۔ پس چونکہ لَا تَعْثَوْ کے معنے بھی تھے ’’فساد مت کرو‘‘ اور اس کے بعد مُفْسِدِیْنَ کا لفظ تاکید کے لئے بڑھایا گیا ہے۔ اس آیت کے معنے ہوئے ’’جان بوجھ کر فساد مت کرو‘‘ یعنی اگر یہ کام بے جانے ہوتا تب بھی بُرا ہوتا۔ مگر تم کو تو خدا کے رسول نے متنبہ کر دیا تھا۔ پھر بھی تم باز نہیں آتے۔ اس لئے سزا کے مستحق ہو۔
a
6:166; 7:70,130; 10:15.
b
15:83; 26:150.
973
Important Words:
بواکم (assigned you an abode). بوا is derived from باء which means, he returned. بواہ منزلا means, he lodged him in an abode. بوأله منزلا means, he prepared for him an abode and assigned or gave him a place therein (Lane).
Commentary:
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into houses, allude to their summer residences in the hills. The tribe of Thamud were a cultured people—industrious, wealthy and resourceful. Judged by the standards of that time, they led a luxurious and comfortable life, going up the hills in the hot season and spending their winters in the plains.
b
6:166; 7:70, 130; 10:15.
c
15:83; 26:150.
1002
The words, you build palaces in its plains, refer to the winter residences of the tribe, while the expression, and you hew the mountains into dwellings, allude to their summer resorts in the hills. The tribe of Thamud were a cultured people––industrious, wealthy and resourceful. Judged by the standards of their time, they led a luxurious and comfortable life, going up to the hills in the hot season and spending their winter in the plains.
وَاِخۡوٰنُہُمۡ یَمُدُّوۡنَہُمۡ فِی الۡغَیِّ ثُمَّ لَا یُقۡصِرُوۡنَ
یعنی گمراہ کرنے والے ساتھی۔
Commentary:
The verse may be rendered in two ways: (1) wicked men cause their comrades to increase in error and they continue to aid and abet one another in their evil practices; or (2) wicked men strive to entice the pious into error. According to the latter rendering, the pronoun "them" in the words, make them continue in error, will refer to pious and righteous Muslims. By implication Muslims are exhorted in this verse to be always on their guard against the evil suggestions and evil machinations of wicked and mischievous men.
1
یعنی گمراہ کرنے والے ساتھی۔
1087
Commentary:
The verse may be rendered in two ways: (1) wicked men cause their comrades to increase in error and they continue to aid and abet one another in their evil practices; or (2) wicked men strive to entice the pious into error. According to the latter rendering, the pronoun "them" in the words, make them continue in error, will refer to pious and righteous Muslims. By implication Muslims are exhorted in this verse to be always on their guard against the evil suggestions and evil machinations of wicked and mischievous men.
تَبَارَکَ الَّذِیۡۤ اِنۡ شَآءَ جَعَلَ لَکَ خَیۡرًا مِّنۡ ذٰلِکَ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ وَیَجۡعَل لَّکَ قُصُوۡرًۢا
17:92.
ایسا ہی ہوا۔ قیصر و کسریٰ کے باغات اور محل مسلمانوں کو ملے جو محمد رسول اللہ صلی اللہ علیہ وسلم کے ادنیٰ غلام تھے۔
17:92.
The verse signifies that the disbelievers’ idea of what a Divine Prophet should be like is far removed from reality and betrays their ignorance of the very object and purpose for which Prophets are raised. Prophets are raised, it purports to say, to lead men out of the darkness of doubt and disbelief into the light of certainty and spiritual bliss and not to amass, and roll and revel in, wealth. But although the self-devised criterion of disbelievers, namely, that the Holy Prophet must possess wealth, rank, gardens and palaces, has no weight or substance, yet in order to bring home to them the falsity of their position God will give him and his followers greater wealth and bigger and better gardens and palaces than those of the disbelievers’ demand. And He really gave the Holy Prophet’s followers the palaces and gardens of the Iranian and Byzantine Emperors.
17:92.
Commentary:
The verse continues the theme of its predecessor. The words "exalted is He" signify that the disbelievers’ idea of what a Divine Prophet should be like, is far removed from reality and betrays their ignorance of the very object and purpose for which Prophets are raised. The Prophets are raised to lead men out of the darkness of doubt and disbelief into the light of certainty and spiritual bliss. The disbelievers want to see the Holy Prophet rolling and revelling in wealth. But such an idea is inconsistent with, and casts a reflection on, the Holiness of God.
The verse further signifies that although the self-devised criterion of disbelievers, namely, that to prove the truth of his mission the Holy Prophet must possess wealth, rank, gardens and palaces, has no weight or substance, yet in order to bring home to them the falsity of their position God will give the Holy Prophet and his followers more wealth and bigger and better gardens and palaces than those of the disbelievers’ demand. And was not this demand fully and completely fulfilled? Did not the camel-drivers of Arabia become the owners of the palaces and treasures of the Caesars and the Chosroes and of the fertile plains and gardens of Syria and Iraq? The verse possesses a spiritual significance also. It means to say that worldly gardens wither and dry up for want of water and proper care, and treasures of wealth are used up and come to end, but the treasures of spiritual wealth which will be bestowed upon the Holy Prophet and his followers and the gardens of eternal bliss which will be given into their possession will be everlasting. The Garden of Islam itself will ever remain green. Heavenly Reformers will continue to arise from among Muslims who will make them understand and realise the great object for which man has been created. See next verse.
h
17:92.
2
ایسا ہی ہوا۔ قیصر و کسریٰ کے باغات اور محل مسلمانوں کو ملے جو محمد رسول اللہ صلی اللہ علیہ وسلم کے ادنیٰ غلام تھے۔
b
17:92.
2649
Commentary:
The verse continues the theme of its predecessor. The words "exalted is He" signify that the disbelievers’ idea of what a Divine Prophet should be like, is far removed from reality and betrays their ignorance of the very object and purpose for which Prophets are raised. The Prophets are raised to lead men out of the darkness of doubt and disbelief into the light of certainty and spiritual bliss. The disbelievers want to see the Holy Prophet rolling and revelling in wealth. But such an idea is inconsistent with, and casts a reflection on, the Holiness of God.
The verse further signifies that although the self-devised criterion of disbelievers, namely, that to prove the truth of his mission the Holy Prophet must possess wealth, rank, gardens and palaces, has no weight or substance, yet in order to bring home to them the falsity of their position God will give the Holy Prophet and his followers more wealth and bigger and better gardens and palaces than those of the disbelievers’ demand. And was not this demand fully and completely fulfilled? Did not the camel-drivers of Arabia become the owners of the palaces and treasures of the Caesars and the Chosroes and of the fertile plains and gardens of Syria and Iraq? The verse possesses a spiritual significance also. It means to say that worldly gardens wither and dry up for want of water and proper care, and treasures of wealth are used up and come to end, but the treasures of spiritual wealth which will be bestowed upon the Holy Prophet and his followers and the gardens of eternal bliss which will be given into their possession will be everlasting. The Garden of Islam itself will ever remain green. Heavenly Reformers will continue to arise from among Muslims who will make them understand and realise the great object for which man has been created. See next verse.
f
17:92.
2068
The verse signifies that the disbelievers’ idea of what a Divine Prophet should be like is far removed from reality and betrays their ignorance of the very object and purpose for which Prophets are raised. Prophets are raised, it purports to say, to lead men out of the darkness of doubt and disbelief into the light of certainty and spiritual bliss and not to amass, and roll and revel in, wealth. But although the self-devised criterion of disbelievers, namely, that the Holy Prophet must possess wealth, rank, gardens and palaces, has no weight or substance, yet in order to bring home to them the falsity of their position God will give him and his followers greater wealth and bigger and better gardens and palaces than those of the disbelievers’ demand. And He really gave the Holy Prophet’s followers the palaces and gardens of the Iranian and Byzantine Emperors.
وَعِنۡدَہُمۡ قٰصِرٰتُ الطَّرۡفِ عِیۡنٌ
55:57.
55:57.
‘In (women having large beautiful eyes) is the plural of ‘Aina’ which means, a woman having large beautiful eyes. The word also means a good or beautiful word or saying. Ardun ‘Aina’u means, green or black earth (Lane). History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, 'God was well-pleased with them and they were well- pleased with Him' (58:23). This was their greatest achievement.
55:57.
Important Words:
عین (women having large beautiful eyes) is the plural of عیناء which means, a woman having large beautiful eyes. It also means a good or beautiful word or saying. ارض عیناء means, green or black earth (Lane & Aqrab).
g
55:57.
b
55:57.
3302
Important Words:
عین (women having large beautiful eyes) is the plural of عیناء which means, a woman having large beautiful eyes. It also means a good or beautiful word or saying. ارض عیناء means, green or black earth (Lane & Aqrab).
d
55:57.
2482
‘In (women having large beautiful eyes) is the plural of ‘Aina’ which means, a woman having large beautiful eyes. The word also means a good or beautiful word or saying. Ardun ‘Aina’u means, green or black earth (Lane). History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, 'God was well-pleased with them and they were well- pleased with Him' (58:23). This was their greatest achievement.
۞ وَعِنۡدَہُمۡ قٰصِرٰتُ الطَّرۡفِ اَتۡرَابٌ
55:57.
55:57.
55:57.
Important Words:
اتراب (companions of equal age) is the plural of ترب (tirbun) which means, one born at the same time with another; a contemporary in birth, an equal in age; a match, a peer (Lane & Aqrab).
Commentary:
The present and preceding two verses embody a complete picture of the material benefits and blessings which are bestowed upon believers in this very life and thus furnish a proof that they will also have the blessings promised to them in the life to come.
c
55:57.
b
55:57.
3416
Important Words:
اتراب (companions of equal age) is the plural of ترب (tirbun) which means, one born at the same time with another; a contemporary in birth, an equal in age; a match, a peer (Lane & Aqrab).
Commentary:
The present and preceding two verses embody a complete picture of the material benefits and blessings which are bestowed upon believers in this very life and thus furnish a proof that they will also have the blessings promised to them in the life to come.
b
55:57.
لَّقَدۡ صَدَقَ اللّٰہُ رَسُوۡلَہُ الرُّءۡیَا بِالۡحَقِّ ۖ لَتَدۡخُلُنَّ الۡمَسۡجِدَ الۡحَرَامَ اِنۡ شَآءَ اللّٰہُ اٰمِنِیۡنَ مُحَلِّقِیۡنَ رُءُوۡسَکُمۡ وَمُقَصِّرِیۡنَ لَا تَخَافُوۡنَ ۖ فَعَلِمَ مَا لَمۡ تَعۡلَمُوۡا فَجَعَلَ مِنۡ دُوۡنِ ذٰلِکَ فَتۡحًا قَرِیۡبًا
رسول کریم صلی اللہ علیہ وسلم نے رؤیا میں دیکھا تھا کہ ہم خانہ کعبہ کا طواف کر رہے ہیں۔ اس خواب کو پورا کرنے کے لئے آپ مکہ جانے کے لئے روانہ ہوئے۔ لیکن حدیبیہ کے مقام پر روک دئیے گئے۔ آخر کفار نے درخواست کی کہ اس سال طواف نہ کریں۔ مگر اگلے سال ہم آپ کا راستہ کھلا چھوڑ دیں گے۔ اس وقت طواف کر لیں۔ اس درخواست کو آپ نے منظور کر لیا اور معاہدہ میں شامل کر لیا اسی وعدہ کی طرف اس آیت میں اشارہ ہے۔
یہ پھر خیبر کی فتح کا ذکر ہے۔
The verse refers to the Vision which the Holy Prophet had seen that he was performing the circuit of the Ka‘bah with his Companions (Bukhari). He set out for Mecca with about 1500 of his Companions to perform the Lesser Pilgrimage. He was not allowed access to the Ka‘bah by the Quraish though the Surah was clear and emphatic that the Prophet’s Vision was true and that the Muslims would most certainly enter the Ka‘bah and perform the ceremonies of the Lesser Pilgrimage. The Holy Prophet’s journey, besides serving other useful purposes to which reference is already made, established an important precedent that sometimes even great Prophets of God are liable to place seemingly erroneous interpretations on their visions.
Commentary:
The Holy Prophet had seen a vision that he was performing the circuit of the Ka‘bah with his Companions (Bukhari). The Prophet set out for Mecca with about 1500 of his Companions to perform the Lesser Pilgrimage. It is to this "vision"that the verse under comment refers. The Prophet was not allowed access to the Ka‘bah by the Quraish. On the contrary, he had to sign a treaty of which the terms as mentioned above seemed to be very humiliating and hurtful to the Muslims’ self-respect. They were highly upset, the illustrious ‘Umar, more than anyone else, not only at the terms, but also at the fact that the vision as he understood it had not been fulfilled, could not understand how the Prophet’s journey had served its purpose. He was not quite satisfied with the explanation that the vision did not signify the Pilgrimage would be performed that very year. He was in this frame of mind when, on the way back to Medina, this Surah was revealed and the Prophet called for him and recited it to him. The Surah was clear and emphatic that the Prophet’s vision was true and that the Muslims would most certainly enter the Ka‘bah and perform the ceremonies of the Lesser Pilgrimage. The Prophet’s journey, besides serving other useful purposes to which reference is already made, established an important precedent that sometimes even great Prophets of God are liable to place seemingly erroneous interpretations on their visions.
1
رسول کریم صلی اللہ علیہ وسلم نے رؤیا میں دیکھا تھا کہ ہم خانہ کعبہ کا طواف کر رہے ہیں۔ اس خواب کو پورا کرنے کے لئے آپ مکہ جانے کے لئے روانہ ہوئے۔ لیکن حدیبیہ کے مقام پر روک دئیے گئے۔ آخر کفار نے درخواست کی کہ اس سال طواف نہ کریں۔ مگر اگلے سال ہم آپ کا راستہ کھلا چھوڑ دیں گے۔ اس وقت طواف کر لیں۔ اس درخواست کو آپ نے منظور کر لیا اور معاہدہ میں شامل کر لیا اسی وعدہ کی طرف اس آیت میں اشارہ ہے۔
2
یہ پھر خیبر کی فتح کا ذکر ہے۔
3837
Commentary:
The Holy Prophet had seen a vision that he was performing the circuit of the Ka‘bah with his Companions (Bukhari). The Prophet set out for Mecca with about 1500 of his Companions to perform the Lesser Pilgrimage. It is to this "vision"that the verse under comment refers. The Prophet was not allowed access to the Ka‘bah by the Quraish. On the contrary, he had to sign a treaty of which the terms as mentioned above seemed to be very humiliating and hurtful to the Muslims’ self-respect. They were highly upset, the illustrious ‘Umar, more than anyone else, not only at the terms, but also at the fact that the vision as he understood it had not been fulfilled, could not understand how the Prophet’s journey had served its purpose. He was not quite satisfied with the explanation that the vision did not signify the Pilgrimage would be performed that very year. He was in this frame of mind when, on the way back to Medina, this Surah was revealed and the Prophet called for him and recited it to him. The Surah was clear and emphatic that the Prophet’s vision was true and that the Muslims would most certainly enter the Ka‘bah and perform the ceremonies of the Lesser Pilgrimage. The Prophet’s journey, besides serving other useful purposes to which reference is already made, established an important precedent that sometimes even great Prophets of God are liable to place seemingly erroneous interpretations on their visions.
2783
The verse refers to the Vision which the Holy Prophet had seen that he was performing the circuit of the Ka‘bah with his Companions (Bukhari). He set out for Mecca with about 1500 of his Companions to perform the Lesser Pilgrimage. He was not allowed access to the Ka‘bah by the Quraish though the Surah was clear and emphatic that the Prophet’s Vision was true and that the Muslims would most certainly enter the Ka‘bah and perform the ceremonies of the Lesser Pilgrimage. The Holy Prophet’s journey, besides serving other useful purposes to which reference is already made, established an important precedent that sometimes even great Prophets of God are liable to place seemingly erroneous interpretations on their visions.
فِیۡہِنَّ قٰصِرٰتُ الطَّرۡفِ لَمۡ یَطۡمِثۡہُنَّ اِنۡسٌ قَبۡلَہُمۡ وَلَا جَآنٌّ
اول تو روحانی انعام مراد ہے۔ پھر یہ بات بھی مدنظر رکھنی چاہیے کہ یہاں صرف عورت کہا ہے اور اس سے مراد انسان کی دنیوی بیوی بھی ہو سکتی ہے جسے اگلے جہان میں ُحسن عطا ہوگا۔
کسی سے تعلق نہ رکھا ہوگا کے یہ معنے ہیں کہ کسی غیر مرد سے تعلق نہ رکھا ہوگا اور وہ نیک اور پاکباز ہوں گی۔
37:49; 38:53.
The expression, 'restraining their glances,' signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing besides their Lord and Creator.
Far from their bodies being touched by any man, even impure thoughts will not have found access to their hearts, the word jinn also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again, that according to Islamic conception, the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc. in Paradise, only the nature of these things will be different from that of the things of this world. In fact, they will be the spiritual representations of the good deeds the righteous will have done in this life.
37:49; 38:53.
Commentary:
In the foregoing verses mention was made of gardens, couches, fruits, etc. that believers will get in the "two Gardens." In order to complete their peace and happiness, they will also enjoy the company of good companions. And there can be no better companion for a person than a beautiful and virtuous wife. The Quranic Paradise is not conclusively reserved for righteous men. Righteous women will be equally entitled to it.
It will be noticed that purity of heart of the companions of believers is given precedence over the beauty of their persons referred to in v.59. The expression قاصرات الطرف signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing beside their Lord and Creator, and far from their bodies being touched by any man, even impure thoughts will not find access to their hearts, the word جن also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again that according to Islamic conception the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc., only the nature of these things would be different from that of the things of this world. They would be so highly spiritual that the human mind cannot conceive of them. But their existence cannot be denied. See also 32:18 & 52:21.
Incidentally, the verse repudiates the false idea that women will not go to Paradise.
b
37:49; 38:53.
1364
“害羞的贞节女子” 这意思是他们一颗诚心向安拉, 除了养主和创造者之外不会观望任何其他东西。
1365
她们的身子不被男子接触, 甚至不洁的思想也不会来到她们心中, “精纳” 这词也指那些在心中引起肉欲的视而不见的东西。这里又恰当地谈到, 根据伊斯兰教的观念, 天园的福祉很像人间的欢乐。天园中会有宫殿、花园、江河、树木、水果、妻子、儿女、朋友等, 只是这些东西的性质和今世的不同。实际上这些东西是敬畏的人在今生所作的善举的精神体现。
1
اول تو روحانی انعام مراد ہے۔ پھر یہ بات بھی مدنظر رکھنی چاہیے کہ یہاں صرف عورت کہا ہے اور اس سے مراد انسان کی دنیوی بیوی بھی ہو سکتی ہے جسے اگلے جہان میں ُحسن عطا ہوگا۔
2
کسی سے تعلق نہ رکھا ہوگا کے یہ معنے ہیں کہ کسی غیر مرد سے تعلق نہ رکھا ہوگا اور وہ نیک اور پاکباز ہوں گی۔
a
37:49; 38:53.
4079
Commentary:
In the foregoing verses mention was made of gardens, couches, fruits, etc. that believers will get in the "two Gardens." In order to complete their peace and happiness, they will also enjoy the company of good companions. And there can be no better companion for a person than a beautiful and virtuous wife. The Quranic Paradise is not conclusively reserved for righteous men. Righteous women will be equally entitled to it.
It will be noticed that purity of heart of the companions of believers is given precedence over the beauty of their persons referred to in v.59. The expression قاصرات الطرف signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing beside their Lord and Creator, and far from their bodies being touched by any man, even impure thoughts will not find access to their hearts, the word جن also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again that according to Islamic conception the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc., only the nature of these things would be different from that of the things of this world. They would be so highly spiritual that the human mind cannot conceive of them. But their existence cannot be denied. See also 32:18 & 52:21.
Incidentally, the verse repudiates the false idea that women will not go to Paradise.
a
37:49; 38:53.
2944
The expression, 'restraining their glances,' signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing besides their Lord and Creator.
2945
Far from their bodies being touched by any man, even impure thoughts will not have found access to their hearts, the word jinn also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again, that according to Islamic conception, the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc. in Paradise, only the nature of these things will be different from that of the things of this world. In fact, they will be the spiritual representations of the good deeds the righteous will have done in this life.
حُوۡرٌ مَّقۡصُوۡرٰتٌ فِی الۡخِیَامِ
第57节中的 “害羞的贞节女子” 显然表达了贞节和谦逊, 要比加注的这一节经文中的 “被保护在天幕中” 表达力更高一层。
یعنی جن کا آیت ۷۱ میں ذکر ہے۔
The words 'restraining their glances' in v.57 evidently are expressive of chastity and modesty of a higher degree than the expression "guarded in pavilions" in the verse under comment.
Commentary:
The words قاصرات الطرف (restraining their glances) in v. 57 evidently are expressive of chastity and modesty of a higher degree than the expression مقصورات فی الخیام (confined to pavilions) in the verse under comment.
1372
第57节中的 “害羞的贞节女子” 显然表达了贞节和谦逊, 要比加注的这一节经文中的 “被保护在天幕中” 表达力更高一层。
1
یعنی جن کا آیت ۷۱ میں ذکر ہے۔
4087
Commentary:
The words قاصرات الطرف (restraining their glances) in v. 57 evidently are expressive of chastity and modesty of a higher degree than the expression مقصورات فی الخیام (confined to pavilions) in the verse under comment.
2952
The words 'restraining their glances' in v.57 evidently are expressive of chastity and modesty of a higher degree than the expression "guarded in pavilions" in the verse under comment.
اِنَّہَا تَرۡمِیۡ بِشَرَرٍ کَالۡقَصۡرِ
因为不信者追求安逸, 自豪于华贵的高楼大厦, 他们的罪恶和犯罪将化为高高升腾的火焰, 就像高楼大厦一样。
As disbelievers sought ease and comfort and took pride in castles and stately buildings, their sins and transgressions will take the form of flames of fire rising high like huge castles.
Commentary:
As disbelievers sought ease and comfort and took pride in castles and stately buildings, their sins and transgressions will take the form of flames of fire rising high like huge castles.
1568
因为不信者追求安逸, 自豪于华贵的高楼大厦, 他们的罪恶和犯罪将化为高高升腾的火焰, 就像高楼大厦一样。
4518
Commentary:
As disbelievers sought ease and comfort and took pride in castles and stately buildings, their sins and transgressions will take the form of flames of fire rising high like huge castles.
3218
As disbelievers sought ease and comfort and took pride in castles and stately buildings, their sins and transgressions will take the form of flames of fire rising high like huge castles.