ROOT س ج ن
11 verses • 8 derived words
📖 Lane's Lexicon
Classical definitions for root سجن
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 11 verses containing words derived from "s j n".
قَالَتۡ فَذٰلِکُنَّ الَّذِیۡ لُمۡتُنَّنِیۡ فِیۡہِ ۖ وَلَقَدۡ رٰوَدتُّہٗ عَنۡ نَّفۡسِہٖ فَاسۡتَعۡصَمَ ۖ وَلَئِنۡ لَّمۡ یَفۡعَلۡ مَاۤ اٰمُرُہٗ لَیُسۡجَنَنَّ وَلَیَکُوۡنًا مِّنَ الصّٰغِرِیۡنَ
Commentary:
Having made the women admit that their suspicions were baseless and that the sinful act had not yet been committed, Potiphar’s wife made an open confession before her guests who were her friends that she had failed in her efforts to tempt Joseph into sin. This unqualified confession of Potiphar’s wife gives the direct lie to the absurd allegation of some commentators that Joseph had become almost inclined towards committing the foul deed.
Strange are the ways of God. The very way by which this woman sought to bring disgrace upon Joseph proved to be the means of his future greatness.
1536
Commentary:
Having made the women admit that their suspicions were baseless and that the sinful act had not yet been committed, Potiphar’s wife made an open confession before her guests who were her friends that she had failed in her efforts to tempt Joseph into sin. This unqualified confession of Potiphar’s wife gives the direct lie to the absurd allegation of some commentators that Joseph had become almost inclined towards committing the foul deed.
Strange are the ways of God. The very way by which this woman sought to bring disgrace upon Joseph proved to be the means of his future greatness.
قَالَ رَبِّ السِّجۡنُ اَحَبُّ اِلَیَّ مِمَّا یَدۡعُوۡنَنِیۡۤ اِلَیۡہِ ۖ وَاِلَّا تَصۡرِفۡ عَنِّیۡ کَیۡدَہُنَّ اَصۡبُ اِلَیۡہِنَّ وَاَکُنۡ مِّنَ الۡجٰہِلِیۡنَ
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
2
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
1537
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
ثُمَّ بَدَا لَہُمۡ مِّنۡۢ بَعۡدِ مَا رَاَوُا الۡاٰیٰتِ لَیَسۡجُنُنَّہٗ حَتّٰی حِیۡنٍ
It appears that as the ill fame of Potiphar’s wife spread, her people thought that the best way to put a stop to this scandal-mongering was to imprison Joseph in order that public opinion might come to regard him as the offender and the blame might be shifted from that guilty woman to him.
Commentary:
The imprisonment of Joseph, as is generally understood, was not the result of the acceptance of his prayer mentioned in the preceding verse. The acceptance of the prayer resulted in the guiles of the women being defeated. The idea of imprisoning Joseph was an afterthought. It had nothing to do with his prayer. It appears that as the ill fame of Potiphar’s wife spread in wider circles, her people thought that the best way to put a stop to this scandal-mongering was to imprison Joseph so that public opinion might come to regard him as the offender and the blame might be shifted from that guilty woman to this innocent man. The seeing of "signs" seems to refer to the incident of the garment and to the fact that the name of Potiphar’s wife began increasingly to come into greater disgrace.
1539
Commentary:
The imprisonment of Joseph, as is generally understood, was not the result of the acceptance of his prayer mentioned in the preceding verse. The acceptance of the prayer resulted in the guiles of the women being defeated. The idea of imprisoning Joseph was an afterthought. It had nothing to do with his prayer. It appears that as the ill fame of Potiphar’s wife spread in wider circles, her people thought that the best way to put a stop to this scandal-mongering was to imprison Joseph so that public opinion might come to regard him as the offender and the blame might be shifted from that guilty woman to this innocent man. The seeing of "signs" seems to refer to the incident of the garment and to the fact that the name of Potiphar’s wife began increasingly to come into greater disgrace.
1381
It appears that as the ill fame of Potiphar’s wife spread, her people thought that the best way to put a stop to this scandal-mongering was to imprison Joseph in order that public opinion might come to regard him as the offender and the blame might be shifted from that guilty woman to him.
وَدَخَلَ مَعَہُ السِّجۡنَ فَتَیَانِ ۖ قَالَ اَحَدُہُمَاۤ اِنِّیۡۤ اَرٰٮنِیۡۤ اَعۡصِرُ خَمۡرًا ۖ وَّقَالَ الۡاٰخَرُ اِنِّیۡۤ اَرٰٮنِیۡۤ اَحۡمِلُ فَوۡقَ رَاۡسِیۡ خُبۡزًا تَاۡکُلُ الطَّیۡرُ مِنۡہُ ۖ نَبِّئۡنَا بِتَاۡوِیۡلِہٖۤ ۖ اِنَّا نَرٰٮکَ مِنَ الۡمُحۡسِنِیۡنَ
For the dreams of the butler and the baker see Gen. ch. 40.
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1540
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1382
For the dreams of the butler and the baker see Gen. ch. 40.
یٰصٰٮحِبَیِ السِّجۡنِ ءَاَرۡبَابٌ مُّتَفَرِّقُوۡنَ خَیۡرٌ اَمِ اللّٰہُ الۡوٰحِدُ الۡقَہَّارُ
Commentary:
The verse means to say that whereas in this world of matter numerical strength counts for much, it is not so with God. Though He is One and Alone, He overpowers all and dominates over all.
1543
Commentary:
The verse means to say that whereas in this world of matter numerical strength counts for much, it is not so with God. Though He is One and Alone, He overpowers all and dominates over all.
یٰصٰٮحِبَیِ السِّجۡنِ اَمَّاۤ اَحَدُکُمَا فَیَسۡقِیۡ رَبَّہٗ خَمۡرًا ۖ وَّاَمَّا الۡاٰخَرُ فَیُصۡلَبُ فَتَاۡکُلُ الطَّیۡرُ مِنۡ رَّاۡسِہٖ ۚ قُضِیَ الۡاَمۡرُ الَّذِیۡ فِیۡہِ تَسۡتَفۡتِیَانِ
Commentary:
It may be asked why did Joseph, of whom the interpretation of the dreams was sought, say to the two prisoners that the affair about which they had inquired had already been decreed or settled. This was because the interpretation of dreams has much to do with their fulfilment. So long as a dream is not told to others, it may remain in abeyance. But when it is announced and communicated to others and its interpretation is sought, it is very generally fulfilled. This is why the Holy Prophet is reported to have said that an evil dream should not be communicated to others (Bukhari, ch. on Ar-Ru’ya min Allah).
1545
Commentary:
It may be asked why did Joseph, of whom the interpretation of the dreams was sought, say to the two prisoners that the affair about which they had inquired had already been decreed or settled. This was because the interpretation of dreams has much to do with their fulfilment. So long as a dream is not told to others, it may remain in abeyance. But when it is announced and communicated to others and its interpretation is sought, it is very generally fulfilled. This is why the Holy Prophet is reported to have said that an evil dream should not be communicated to others (Bukhari, ch. on Ar-Ru’ya min Allah).
وَقَالَ لِلَّذِیۡ ظَنَّ اَنَّہٗ نَاجٍ مِّنۡہُمَا اذۡکُرۡنِیۡ عِنۡدَ رَبِّکَ فَاَنۡسٰٮہُ الشَّیۡطٰنُ ذِکۡرَ رَبِّہٖ فَلَبِثَ فِی السِّجۡنِ بِضۡعَ سِنِیۡنَ
شیطان کا لفظ ہر کمزوری پر بولا جاتا ہے۔ اس جگہ یہ نسیان کے لئے بولا گیا ہے۔ مفسر کہتے ہیں کہ اس جگہ یوسفؑ کا ذکر ہے کہ انہوں نے شیطان کی تحریک پر اِنشاء اللّٰہ نہ کہا۔ مگر جو معنے ہم نے کیے ہیں قرآن مجید کے بھی مطابق ہیں اور یوسف علیہ السلام کی جو نبی اللہ تھے ہتک بھی نہیں ہوتی۔
Bid‘ denotes a variety of numbers but is generally understood to mean from three to nine (Lane).
Important Words:
بضع (some) is derived from بضع (bad‘a). They say بضعه i.e. he cut it; or he cut it into pieces. بضع means, a part or portion of the night; a time thereof. The word denotes a variety of numbers but is generally understood to mean from three to nine. بضع رجال means, from three to nine men. The expression فلبث فی السجن بضع سنن means, and he remained in the prison from three to nine years (Lane & Aqrab).
Commentary:
When this prisoner busied himself with the satanic occupation of preparing wine for and offering it to his master, the purifying influence of Joseph’s holy company was gone and he forgot to speak of him to the King.
1
شیطان کا لفظ ہر کمزوری پر بولا جاتا ہے۔ اس جگہ یہ نسیان کے لئے بولا گیا ہے۔ مفسر کہتے ہیں کہ اس جگہ یوسفؑ کا ذکر ہے کہ انہوں نے شیطان کی تحریک پر اِنشاء اللّٰہ نہ کہا۔ مگر جو معنے ہم نے کیے ہیں قرآن مجید کے بھی مطابق ہیں اور یوسف علیہ السلام کی جو نبی اللہ تھے ہتک بھی نہیں ہوتی۔
1546
Important Words:
بضع (some) is derived from بضع (bad‘a). They say بضعه i.e. he cut it; or he cut it into pieces. بضع means, a part or portion of the night; a time thereof. The word denotes a variety of numbers but is generally understood to mean from three to nine. بضع رجال means, from three to nine men. The expression فلبث فی السجن بضع سنن means, and he remained in the prison from three to nine years (Lane & Aqrab).
Commentary:
When this prisoner busied himself with the satanic occupation of preparing wine for and offering it to his master, the purifying influence of Joseph’s holy company was gone and he forgot to speak of him to the King.
1383
Bid‘ denotes a variety of numbers but is generally understood to mean from three to nine (Lane).
وَرَفَعَ اَبَوَیۡہِ عَلَی الۡعَرۡشِ وَخَرُّوۡا لَہٗ سُجَّدًا ۖ وَّقَالَ یٰۤاَبَتِ ہٰذَا تَاۡوِیۡلُ رُءۡیٰیَ مِنۡ قَبۡلُ قَدۡ جَعَلَہَا رَبِّیۡ حَقًّا ۖ وَّقَدۡ اَحۡسَنَ بِیۡۤ اِذۡ اَخۡرَجَنِیۡ مِنَ السِّجۡنِ وَجَآءَ بِکُمۡ مِّنَ الۡبَدۡوِ مِنۡۢ بَعۡدِ اَنۡ نَّزَغَ الشَّیۡطٰنُ بَیۡنِیۡ وَبَیۡنَ اِخۡوَتِیۡۤ ۚ اِنَّ رَبِّیۡ لَطِیۡفٌ لِّمَا یَشَآءُ ۚ اِنَّہٗ ہُوَ الۡعَلِیۡمُ الۡحَکِیۡمُ
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
2
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
1600
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
1411
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
1412
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
1413
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
قَالَ لَئِنِ اتَّخَذۡتَ اِلٰہًا غَیۡرِیۡ لَاَجۡعَلَنَّکَ مِنَ الۡمَسۡجُوۡنِیۡنَ
28:39.
کیونکہ اگر فرعون اس موقعہ پر یہ کہتا کہ میں بھی ایسا ہی ہوں تو خود اس کی قوم جو ستارہ پرست تھی اس سے بگڑ جاتی۔
28:39.
28:39.
Commentary:
Pharaohs question contained in v. 24 above, viz. "And what is the Lord of the worlds?" was so ably and effectively answered by Moses that he did not know how to contradict him. At first he had recourse to interruptions in order to silence Moses. When these tactics failed in their purpose, he sought to divert the attention of the audience by playing upon their feelings of patriotism and by making disparaging remarks concerning Moses. When this stratagem also failed, he resorted to giving open threats to Moses. Such invariably are the tactics used by those who feel that their case is weak. In fact, such tactics imply a confession of defeat on the part of the person who uses them.
The Egyptians were a nation of idol-worshippers. They worshipped wood and stones, the sun and stars. They had their animal gods and human gods. Fire, water and other natural elements were also worshipped by them. Their gods were legion. It was, therefore, nothing strange on the part of Pharaoh also to lay claim to Divinity.
e
28:39.
2
کیونکہ اگر فرعون اس موقعہ پر یہ کہتا کہ میں بھی ایسا ہی ہوں تو خود اس کی قوم جو ستارہ پرست تھی اس سے بگڑ جاتی۔
a
28:39.
2727
Commentary:
Pharaohs question contained in v. 24 above, viz. "And what is the Lord of the worlds?" was so ably and effectively answered by Moses that he did not know how to contradict him. At first he had recourse to interruptions in order to silence Moses. When these tactics failed in their purpose, he sought to divert the attention of the audience by playing upon their feelings of patriotism and by making disparaging remarks concerning Moses. When this stratagem also failed, he resorted to giving open threats to Moses. Such invariably are the tactics used by those who feel that their case is weak. In fact, such tactics imply a confession of defeat on the part of the person who uses them.
The Egyptians were a nation of idol-worshippers. They worshipped wood and stones, the sun and stars. They had their animal gods and human gods. Fire, water and other natural elements were also worshipped by them. Their gods were legion. It was, therefore, nothing strange on the part of Pharaoh also to lay claim to Divinity.
a
28:39.
کَلَّاۤ اِنَّ کِتٰبَ الۡفُجَّارِ لَفِیۡ سِجِّیۡنٍ
سِجِّيْن (Sijjin, 随景) 被有些 «古兰经» 注释家错误地理解为非阿拉伯语, 但根据卓越的权威像法拉 (فَرَّاء, Farra’)、扎贾兹 (زَجَّاج, Zajjaj)、阿布•乌贝达 (اَبُوْ عُبَيْدَة Abu ‘Ubaidah) 和穆巴拉德 (مُبَرَّد Mubarrad) 诸人的意见, 这是一个源出 سَجَنَ (Sajana) 的阿拉伯字。(لِسَان, Lisan) 认为这是 سِجْن (Sijn, 监狱) 的等同语。سِجِّيْن (Sijjin, 随景) 是一本 “登记簿” 或 “书”, 据说里面记录了坏人的恶行, 要保存到后世。这个字的意思也是任何刻苦、热烈和严厉的事物;继续的、持续的或永恒的 (Lane)。
سِجِّیْن کے معنے عربی میں دائم اور سخت کے ہیں۔ پس سجین میں نام لکھنے کے معنے یہ ہوئے کہ کفار کا عذاب سخت اور دائمی ہوگا (فتح البیان جلد۱۰)
Sijjin is wrongly considered by some Commentators of the Qur’an as a non-Arabic word, but according to such eminent authorities as Farra’, Zajjaj, Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from Sajana. Lisan considers it as equivalent to Sijn (prison). Sijjin is a Register or Book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane).
45:29; 69:26.
Important Words:
سجین (Sijjin) is wrongly considered by some commentators of the Quran as a non-Arabic word. According to such eminent authorities as Farra’, Zajjaj. Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from the root سجن(sajana). Lisan considers it as equivalent to سجن (sijn) meaning, a prison. سجین is a register or book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane & Aqrab).
1635
سِجِّيْن (Sijjin, 随景) 被有些 «古兰经» 注释家错误地理解为非阿拉伯语, 但根据卓越的权威像法拉 (فَرَّاء, Farra’)、扎贾兹 (زَجَّاج, Zajjaj)、阿布•乌贝达 (اَبُوْ عُبَيْدَة Abu ‘Ubaidah) 和穆巴拉德 (مُبَرَّد Mubarrad) 诸人的意见, 这是一个源出 سَجَنَ (Sajana) 的阿拉伯字。(لِسَان, Lisan) 认为这是 سِجْن (Sijn, 监狱) 的等同语。سِجِّيْن (Sijjin, 随景) 是一本 “登记簿” 或 “书”, 据说里面记录了坏人的恶行, 要保存到后世。这个字的意思也是任何刻苦、热烈和严厉的事物;继续的、持续的或永恒的 (Lane)。
2
سِجِّیْن کے معنے عربی میں دائم اور سخت کے ہیں۔ پس سجین میں نام لکھنے کے معنے یہ ہوئے کہ کفار کا عذاب سخت اور دائمی ہوگا (فتح البیان جلد۱۰)
a
45:29; 69:26.
4629
Important Words:
سجین (Sijjin) is wrongly considered by some commentators of the Quran as a non-Arabic word. According to such eminent authorities as Farra’, Zajjaj. Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from the root سجن(sajana). Lisan considers it as equivalent to سجن (sijn) meaning, a prison. سجین is a register or book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane & Aqrab).
3289
Sijjin is wrongly considered by some Commentators of the Qur’an as a non-Arabic word, but according to such eminent authorities as Farra’, Zajjaj, Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from Sajana. Lisan considers it as equivalent to Sijn (prison). Sijjin is a Register or Book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane).