ROOT ر ق ي
3 verses • 4 derived words
📖 Lane's Lexicon
Classical definitions for root رقي
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 3 verses containing words derived from "r q y".
أَوْ يَكُونَ لَكَ بَيْتٌ مِّن زُخْرُفٍ أَوْ تَرْقَىٰ فِى ٱلسَّمَآءِ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيْنَا كِتَٰبًا نَّقْرَؤُهُۥ ۗ قُلْ سُبْحَانَ رَبِّى هَلْ كُنتُ إِلَّا بَشَرًا رَّسُولًا
اس آیت سے واضح ہے کہ معراج کا معجزہ بھی کفار کے لئے کافی نہ تھا۔ وہ اس پر مصر تھے کہ آسمان پر جانے کو ہم تب مانیں گے جب ایک کتاب بھی آپ اتار کر لائیں‘ جسے ہم خود چھو کر دیکھیں اور پڑھیں ورنہ خالی کہہ دینا کہ میں آسمان پر گیا تھا۔ ہمارے لئے کافی نہ ہوگا۔
یعنی بشر رسول آسمان پر نہیں جا سکتا۔ تعجب ہے مسلمانوں پر جو اس کے باوجود مسیح کو آسمان پر مانتے ہیں حالانکہ قرآن مجید کے مطابق وہ بشر رسول تھا۔
In answer to their impudent demands the disbelievers are told that these demands pertain either to God or to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. As for their demands pertaining to the Holy Prophet, they are incompatible with his limited powers as a human being and his mission as a Prophet of God.
Commentary:
The contemptuous tone of the disbelievers’ discourse is continued in this verse. They are represented as saying to the Prophet that if he could not accomplish any of the things they demanded of him, he might at least have some good things for himself. Pharaoh had challenged Moses that he could not be a true Prophet because he possessed no bracelets of gold (43:54); but the Meccan disbelievers went a step further and declared that the Prophet’s claims could only be regarded true if he possessed a house made of gold.
The words, Or thou ascend up into heaven…that we can read, contain a derisive reference to the Mi‘raj or the Ascension of the Prophet. The disbelievers meant to say that they would not believe in his ascension unless he stayed in the heavens and let fall to them a book that they might read. To these foolish demands of the disbelievers the words, Say, Holy is my Lord! I am not but a man sent as a Messenger, embody a crushing reply. They are told that their demands fall under two heads: (a) those that pertain to God; (b) those that pertain to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. These demands have nothing to do with the spiritual development of man for which Divine Messengers are raised. As for their demands pertaining to the Prophet, they are incompatible with his humanity and his mission as a Prophet of God. A human being, even one invested with prophethood, could not and would not indulge in such acrobatic feats.
1
اس آیت سے واضح ہے کہ معراج کا معجزہ بھی کفار کے لئے کافی نہ تھا۔ وہ اس پر مصر تھے کہ آسمان پر جانے کو ہم تب مانیں گے جب ایک کتاب بھی آپ اتار کر لائیں‘ جسے ہم خود چھو کر دیکھیں اور پڑھیں ورنہ خالی کہہ دینا کہ میں آسمان پر گیا تھا۔ ہمارے لئے کافی نہ ہوگا۔
2
یعنی بشر رسول آسمان پر نہیں جا سکتا۔ تعجب ہے مسلمانوں پر جو اس کے باوجود مسیح کو آسمان پر مانتے ہیں حالانکہ قرآن مجید کے مطابق وہ بشر رسول تھا۔
2022
Commentary:
The contemptuous tone of the disbelievers’ discourse is continued in this verse. They are represented as saying to the Prophet that if he could not accomplish any of the things they demanded of him, he might at least have some good things for himself. Pharaoh had challenged Moses that he could not be a true Prophet because he possessed no bracelets of gold (43:54); but the Meccan disbelievers went a step further and declared that the Prophet’s claims could only be regarded true if he possessed a house made of gold.
The words, Or thou ascend up into heaven…that we can read, contain a derisive reference to the Mi‘raj or the Ascension of the Prophet. The disbelievers meant to say that they would not believe in his ascension unless he stayed in the heavens and let fall to them a book that they might read. To these foolish demands of the disbelievers the words, Say, Holy is my Lord! I am not but a man sent as a Messenger, embody a crushing reply. They are told that their demands fall under two heads: (a) those that pertain to God; (b) those that pertain to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. These demands have nothing to do with the spiritual development of man for which Divine Messengers are raised. As for their demands pertaining to the Prophet, they are incompatible with his humanity and his mission as a Prophet of God. A human being, even one invested with prophethood, could not and would not indulge in such acrobatic feats.
1652
In answer to their impudent demands the disbelievers are told that these demands pertain either to God or to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. As for their demands pertaining to the Holy Prophet, they are incompatible with his limited powers as a human being and his mission as a Prophet of God.
أَمْ لَهُم مُّلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۖ فَلْيَرْتَقُوا۟ فِى ٱلْأَسْبَٰبِ
让不信的人聚集一切方法和资源来反对穆圣并且尽他们可能增加他们的方法和资源并用之于反对他吧。
سورۃ بنی اسرائیل میں کفار کے ایسے ہی مطالبہ کا ذکر محمد رسول اللہ صلی اللہ علیہ وآلہٖ وسلم سے کیا گیا ہے (دیکھئے بنی اسرائیل آیات ۹۱تا۹۴)
Let disbelievers collect all their means and resources against the Holy Prophet and multiply them as much as they can and use them against him.
Commentary:
The present verse continues the argument embodied in the preceding verse and purports to say that disbelievers pose as if the kingdom of the heavens and the earth belongs to them. Then let them gather, it says, all their means and resources against the Holy Prophet and multiply them as much as they can and use them against him. They will find to their mortification that they cannot arrest or impede the progress of the new Message.
1105
让不信的人聚集一切方法和资源来反对穆圣并且尽他们可能增加他们的方法和资源并用之于反对他吧。
1
سورۃ بنی اسرائیل میں کفار کے ایسے ہی مطالبہ کا ذکر محمد رسول اللہ صلی اللہ علیہ وآلہٖ وسلم سے کیا گیا ہے (دیکھئے بنی اسرائیل آیات ۹۱تا۹۴)
3381
Commentary:
The present verse continues the argument embodied in the preceding verse and purports to say that disbelievers pose as if the kingdom of the heavens and the earth belongs to them. Then let them gather, it says, all their means and resources against the Holy Prophet and multiply them as much as they can and use them against him. They will find to their mortification that they cannot arrest or impede the progress of the new Message.
2518
Let disbelievers collect all their means and resources against the Holy Prophet and multiply them as much as they can and use them against him.
وَقِيلَ مَنْ ۜ رَاقٍ
这节经文的意思是: (a) 谁将与临死者的灵魂一道上升--------是将他带到天园的仁慈天使, 还是将他带往火狱的惩罚天使? (b) 那位可以避开已临近的死亡或可以解脱临死者痛苦的术士在哪里?
The verse means, (a) who will ascend with the soul of the dying man, the angel of mercy, who will take him to Paradise, or the angel of punishment, who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death, or relieve the dying man of his agony?
Important Words:
راق (wizard) is derived from رقی. They say رقی الجبل i.e. he ascended the mountain. رقاه (raqqa) means, he charmed him or fascinated him by uttering a spell. راق means, one who charms; a charmer; one who ascends (Lane & Aqrab).
Commentary:
The verse may mean: (a) Who will ascend with the soul of the dying man, the angel of mercy who will take him to Paradise or the angel of punishment who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death or relieve the dying man of his agony?
1540
这节经文的意思是: (a) 谁将与临死者的灵魂一道上升--------是将他带到天园的仁慈天使, 还是将他带往火狱的惩罚天使? (b) 那位可以避开已临近的死亡或可以解脱临死者痛苦的术士在哪里?
4473
Important Words:
راق (wizard) is derived from رقی. They say رقی الجبل i.e. he ascended the mountain. رقاه (raqqa) means, he charmed him or fascinated him by uttering a spell. راق means, one who charms; a charmer; one who ascends (Lane & Aqrab).
Commentary:
The verse may mean: (a) Who will ascend with the soul of the dying man, the angel of mercy who will take him to Paradise or the angel of punishment who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death or relieve the dying man of his agony?
3184
The verse means, (a) who will ascend with the soul of the dying man, the angel of mercy, who will take him to Paradise, or the angel of punishment, who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death, or relieve the dying man of his agony?