ROOT س و د
8 verses • 7 derived words
📖 Lane's Lexicon
Classical definitions for root سود
Morphology Tree
Lemmas and their derived stems found in the Quran.
سُوۡد
Lemmaسَیِّد
Lemmaمُسۡوَدّ
Lemmaمُّسۡوَدَّۃ
LemmaOther / General
Occurrences in Quran
Found 8 verses containing words derived from "s w d".
اُحِلَّ لَکُمۡ لَیۡلَۃَ الصِّیَامِ الرَّفَثُ اِلٰی نِسَآئِکُمۡ ۚ ہُنَّ لِبَاسٌ لَّکُمۡ وَاَنۡتُمۡ لِبَاسٌ لَّہُنَّ ۗ عَلِمَ اللّٰہُ اَنَّکُمۡ کُنۡتُمۡ تَخۡتَانُوۡنَ اَنۡفُسَکُمۡ فَتَابَ عَلَیۡکُمۡ وَعَفَا عَنۡکُمۡ ۖ فَالۡـٰٔنَ بٰشِرُوۡہُنَّ وَابۡتَغُوۡا مَا کَتَبَ اللّٰہُ لَکُمۡ ۚ وَکُلُوۡا وَاشۡرَبُوۡا حَتّٰی یَتَبَیَّنَ لَکُمُ الۡخَیۡطُ الۡاَبۡیَضُ مِنَ الۡخَیۡطِ الۡاَسۡوَدِ مِنَ الۡفَجۡرِ ۖ ثُمَّ اَتِمُّوا الصِّیَامَ اِلَی الَّیۡلِ ۚ وَلَا تُبٰشِرُوۡہُنَّ وَاَنۡتُمۡ عٰکِفُوۡنَ فِی الۡمَسٰجِدِ ۗ تِلۡکَ حُدُوۡدُ اللّٰہِ فَلَا تَقۡرَبُوۡہَا ۗ کَذٰلِکَ یُبَیِّنُ اللّٰہُ اٰیٰتِہٖ لِلنَّاسِ لَعَلَّہُمۡ یَتَّقُوۡنَ
在这简短的话中 «古兰经» 把妇女的权利和地位、婚姻的目的和意义, 以及夫妇之间的关系描述得多么美好。本节经文大意是说婚姻的真正目的是双方得到舒适、保护和修饰, 因为这就是服装的多种用途 (7:27及16:82)。这肯定不只是性生活的满足。丈夫和妻子还得相互防护邪恶与丑事。
رَفَثَ کے معنے اصل میں جماع کے ذکر کے ہوتے ہیں۔ اس جگہ استعارۃً یہ لفظ جماع کے معنوں میں استعمال کیا گیا ہے۔ مکہ والے سمجھتے تھے کہ روزہ دار کو رات کے وقت بھی اپنی بیوی کے ساتھ تعلق پیدا کرنا جائز نہیں‘ اس کی تردید کی۔
لباس سے یہ مراد ہے کہ خاوند کی وجہ سے لوگ عورت پر الزام لگانے سے ڈرتے ہیں اور عورت کی وجہ سے خاوند پر الزام لگانے سے ڈرتے ہیں پس وہ ایک دوسرے کا لباس ہیں یعنی ایک دوسرے کی حفاظت کرتے ہیں۔
مفسرین کہتے ہیں کہ اس کا مطلب یہ ہے کہ بعض مسلمان باوجود یہ جاننے کے کہ روزہ کی رات میں عورت کے پاس جانا جائز نہیں ایسا کر لیتے تھے۔ پس فرماتا ہے کہ ہم نے یہ حکم اس لئے کھول کر بیان کر دیا ہے کہ تم گناہ میں نہ پڑو۔ لیکن تَخْتَأْ نُوْنَ اَنْفُسَکُمْ کے معنے اپنے نفسوں کی حق تلفی کرنے کے بھی ہوتے ہیں اور وہی معنے ہم نے اس جگہ کیے ہیں کیونکہ وہ صحابہ ؓ کی شان کے مطابق ہیں اور مطلب یہ ہے کہ گو یہ حکم شرعی نہیں تھا مگر پھر بھی تم اپنی جانوں کو تکلیف میں ڈالنے کی کوشش کرتے تھے۔ اب ہم نے شرعی حکم بتا دیا ہے تاکہ تم خواہ مخواہ اپنے آپ کو تکلیف میں نہ ڈالو۔
عَفَا اللّٰہُ عَنْکَ کے معنے ہیں اَصْلَحَکَ اللّٰہُ وَ اَعَزَّکَ یعنی اللہ تیرے کاموں کو درست کرے اور تجھے عزت دے (اقرب) ہم نے اسی محاورہ کے مطابق عَفَا عَنْـکُمْ کے معنے یہ کیے ہیں۔ کہ اللہ نے تمہاری اس حالت کی اصلاح کردی۔
How beautifully in these brief words the Qur’an has described the rights and status of woman and the object and significance of marriage and conjugal relations. The real object of marriage, the verse purports to say, is the comfort, protection and embellishment of the parties, for such are the uses of a garment (7:27 & 16:82). It definitely is not merely the satisfaction of sexual urge. Husband and wife also safeguard each other against evil and scandal.
The expression ‘Afallahu ‘An-hu means, God corrected his mistake and set right his affairs; bestowed honour upon him. It also means, God afforded him relief (Muhit).
At places where days and nights are unusually long (e.g. near the Poles) day and night should be calculated to be of twelve hours’ duration (Muslim, ch. Ashratus-Sa‘ah).
In I‘tikaf which constitutes, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time.
Important Words:
رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).
تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".
عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).
باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).
Commentary:
It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.
Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.
The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.
The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan
and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).
125
在这简短的话中 «古兰经» 把妇女的权利和地位、婚姻的目的和意义, 以及夫妇之间的关系描述得多么美好。本节经文大意是说婚姻的真正目的是双方得到舒适、保护和修饰, 因为这就是服装的多种用途 (7:27及16:82)。这肯定不只是性生活的满足。丈夫和妻子还得相互防护邪恶与丑事。
1
رَفَثَ کے معنے اصل میں جماع کے ذکر کے ہوتے ہیں۔ اس جگہ استعارۃً یہ لفظ جماع کے معنوں میں استعمال کیا گیا ہے۔ مکہ والے سمجھتے تھے کہ روزہ دار کو رات کے وقت بھی اپنی بیوی کے ساتھ تعلق پیدا کرنا جائز نہیں‘ اس کی تردید کی۔
2
لباس سے یہ مراد ہے کہ خاوند کی وجہ سے لوگ عورت پر الزام لگانے سے ڈرتے ہیں اور عورت کی وجہ سے خاوند پر الزام لگانے سے ڈرتے ہیں پس وہ ایک دوسرے کا لباس ہیں یعنی ایک دوسرے کی حفاظت کرتے ہیں۔
3
مفسرین کہتے ہیں کہ اس کا مطلب یہ ہے کہ بعض مسلمان باوجود یہ جاننے کے کہ روزہ کی رات میں عورت کے پاس جانا جائز نہیں ایسا کر لیتے تھے۔ پس فرماتا ہے کہ ہم نے یہ حکم اس لئے کھول کر بیان کر دیا ہے کہ تم گناہ میں نہ پڑو۔ لیکن تَخْتَأْ نُوْنَ اَنْفُسَکُمْ کے معنے اپنے نفسوں کی حق تلفی کرنے کے بھی ہوتے ہیں اور وہی معنے ہم نے اس جگہ کیے ہیں کیونکہ وہ صحابہ ؓ کی شان کے مطابق ہیں اور مطلب یہ ہے کہ گو یہ حکم شرعی نہیں تھا مگر پھر بھی تم اپنی جانوں کو تکلیف میں ڈالنے کی کوشش کرتے تھے۔ اب ہم نے شرعی حکم بتا دیا ہے تاکہ تم خواہ مخواہ اپنے آپ کو تکلیف میں نہ ڈالو۔
4
عَفَا اللّٰہُ عَنْکَ کے معنے ہیں اَصْلَحَکَ اللّٰہُ وَ اَعَزَّکَ یعنی اللہ تیرے کاموں کو درست کرے اور تجھے عزت دے (اقرب) ہم نے اسی محاورہ کے مطابق عَفَا عَنْـکُمْ کے معنے یہ کیے ہیں۔ کہ اللہ نے تمہاری اس حالت کی اصلاح کردی۔
194
Important Words:
رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).
تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".
عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).
باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).
Commentary:
It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.
Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.
The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.
The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan
and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).
212
How beautifully in these brief words the Qur’an has described the rights and status of woman and the object and significance of marriage and conjugal relations. The real object of marriage, the verse purports to say, is the comfort, protection and embellishment of the parties, for such are the uses of a garment (7:27 & 16:82). It definitely is not merely the satisfaction of sexual urge. Husband and wife also safeguard each other against evil and scandal.
213
The expression ‘Afallahu ‘An-hu means, God corrected his mistake and set right his affairs; bestowed honour upon him. It also means, God afforded him relief (Muhit).
214
At places where days and nights are unusually long (e.g. near the Poles) day and night should be calculated to be of twelve hours’ duration (Muslim, ch. Ashratus-Sa‘ah).
215
In I‘tikaf which constitutes, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time.
فَنَادَتۡہُ الۡمَلٰٓئِکَۃُ وَہُوَ قَآئِمٌ یُّصَلِّیۡ فِی الۡمِحۡرَابِ اَنَّ اللّٰہَ یُبَشِّرُکَ بِیَحۡیٰی مُصَدِّقًۢا بِکَلِمَۃٍ مِّنَ اللّٰہِ وَسَیِّدًا وَّحَصُوۡرًا وَّنَبِیًّا مِّنَ الصّٰلِحِیۡنَ
محراب کا ترجمہ ہے اور مراد یہ ہے کہ گھر کا پاک و صاف حصہ۔
19:12.
19:8; 21:91.
3:46; 4:172.
Yahya or John is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is Yuhanna which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself.
John came in fulfilment of Malachi’s prophecy, "Behold I will send you Elijah, the Prophet, before the great and terrible day of the Lord" (Mal. 4: 5).
19:13.
19:8; 21:91.
3:46; 4:172.
Important Words:
یحیٰ (Yahya or John) is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the Biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is یوحنا which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself and was meant to point to a distinctive characteristic of his (19:8). In Arabic, the word is derived from the root حیاة (life) and means, he lives or he shall live. The implication in the name was that he would not die in childhood but would live to the age of manhood or that he would lead a righteous life. The fact that Yahya did not die a natural death but was killed (Matt. 14:10) shows yet another implication in the name, i.e. that he would die the death of a martyr and would thus live forever in the sight of God. Says the Quran, Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him (3:170). Yahya is probably the only known Israelite Prophet who was actually killed, as hinted in the Quranic verse, We have not made anyone before him of that name (19:8; cf. Luke 1: 61).
حصور (chaste) is derived from حصر i.e. he was or became unable to express his mind by reason of shame, etc. حصرعنه means, he became impeded and was unable to do it. حصر عن المرأة means, he abstained or kept away from sexual intercourse with the woman, whether intentionally or through impotence. حصرالسر means, he concealed the secret and refrained from divulging it. حصرہ means, he prevented or restrained him. حصور therefore, means, one who has no sexual intercourse with women, though able to have it, abstaining from them from a motive of chastity and for the sake of shunning worldly pleasures; or one who is prevented from having it by impotence; or one who does not desire them; one very careful and cautious, who abstains or refrains from a thing through fear, etc.; concealer of a secret or secrets; one who abstains from evil passions and frivolous games and sport (Lane & Aqrab).
Commentary:
The description of Yahya (John) given in the verse, i.e. سید (noble or great), and حصور (chaste or refrainer from evil passions), and نبی(Prophet) and من الصالحین (righteous), agrees with that given in Luke (1: 13-17, 76). In Luke we have, "he (John or Yahya) shall be great in the sight of God…he shall drink neither wine nor strong drink…he shall be filled with the Holy Ghost...and he shall be called the prophet of the Most High." The Quran also describes Yahya as one who shall testify to the truth of a word from Allah (3:40). And John came in exact fulfilment of Malachi’s prophecy: "Behold I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. 4:5). The Quranic expression حصور in the sense of "concealer of a secret" also points to the above description, for Yahya (John) was the bearer of the hidden news of the coming of Jesus.
b
19:12.
c
19:8; 21:91.
d
3:46; 4:172.
1
محراب کا ترجمہ ہے اور مراد یہ ہے کہ گھر کا پاک و صاف حصہ۔
a
19:13.
b
19:8; 21:91.
c
3:46; 4:172.
330
Important Words:
یحیٰ (Yahya or John) is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the Biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is یوحنا which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself and was meant to point to a distinctive characteristic of his (19:8). In Arabic, the word is derived from the root حیاة (life) and means, he lives or he shall live. The implication in the name was that he would not die in childhood but would live to the age of manhood or that he would lead a righteous life. The fact that Yahya did not die a natural death but was killed (Matt. 14:10) shows yet another implication in the name, i.e. that he would die the death of a martyr and would thus live forever in the sight of God. Says the Quran, Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him (3:170). Yahya is probably the only known Israelite Prophet who was actually killed, as hinted in the Quranic verse, We have not made anyone before him of that name (19:8; cf. Luke 1: 61).
حصور (chaste) is derived from حصر i.e. he was or became unable to express his mind by reason of shame, etc. حصرعنه means, he became impeded and was unable to do it. حصر عن المرأة means, he abstained or kept away from sexual intercourse with the woman, whether intentionally or through impotence. حصرالسر means, he concealed the secret and refrained from divulging it. حصرہ means, he prevented or restrained him. حصور therefore, means, one who has no sexual intercourse with women, though able to have it, abstaining from them from a motive of chastity and for the sake of shunning worldly pleasures; or one who is prevented from having it by impotence; or one who does not desire them; one very careful and cautious, who abstains or refrains from a thing through fear, etc.; concealer of a secret or secrets; one who abstains from evil passions and frivolous games and sport (Lane & Aqrab).
Commentary:
The description of Yahya (John) given in the verse, i.e. سید (noble or great), and حصور (chaste or refrainer from evil passions), and نبی(Prophet) and من الصالحین (righteous), agrees with that given in Luke (1: 13-17, 76). In Luke we have, "he (John or Yahya) shall be great in the sight of God…he shall drink neither wine nor strong drink…he shall be filled with the Holy Ghost...and he shall be called the prophet of the Most High." The Quran also describes Yahya as one who shall testify to the truth of a word from Allah (3:40). And John came in exact fulfilment of Malachi’s prophecy: "Behold I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. 4:5). The Quranic expression حصور in the sense of "concealer of a secret" also points to the above description, for Yahya (John) was the bearer of the hidden news of the coming of Jesus.
a
19:12.
b
19:8; 21:91.
c
3:46; 4:172.
406
Yahya or John is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is Yuhanna which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself.
407
John came in fulfilment of Malachi’s prophecy, "Behold I will send you Elijah, the Prophet, before the great and terrible day of the Lord" (Mal. 4: 5).
وَاسۡتَبَقَا الۡبَابَ وَقَدَّتۡ قَمِیۡصَہٗ مِنۡ دُبُرٍ وَّاَلۡفَیَا سَیِّدَہَا لَدَا الۡبَابِ ۚ قَالَتۡ مَا جَزَآءُ مَنۡ اَرَادَ بِاَہۡلِکَ سُوۡٓءًا اِلَّاۤ اَنۡ یُّسۡجَنَ اَوۡ عَذَابٌ اَلِیۡمٌ
Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable.
1529
Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable.
وَاِذَا بُشِّرَ اَحَدُہُمۡ بِالۡاُنۡثٰی ظَلَّ وَجۡہُہٗ مُسۡوَدًّا وَّہُوَ کَظِیۡمٌ
43:18.
43:18.
Iswadda Wajhu-hu means, his face became black, i.e. his face became expressive of grief or overcast with gloom; he became grieved, sorrowful or confounded; he became disgraced (Lane).
43:18.
e
43:18.
a
43:18.
c
43:18.
1552A
Iswadda Wajhu-hu means, his face became black, i.e. his face became expressive of grief or overcast with gloom; he became grieved, sorrowful or confounded; he became disgraced (Lane).
وَقَالُوۡا رَبَّنَاۤ اِنَّاۤ اَطَعۡنَا سَادَتَنَا وَکُبَرَآءَنَا فَاَضَلُّوۡنَا السَّبِیۡلَا۠
7:39; 14:22; 28:64; 34:32, 33; 40:48, 49.
7:39; 14:22; 28:64; 34:32, 33; 40:48, 49.
In the preceding verse reference was made to the leaders of disbelief, Wujuh also meaning leaders. Here the rank and file are mentioned. It is human nature to seek to shift the blame for one’s own evil deeds to others.
7:39; 14:22; 28:64; 34:32-33; 40:48-49.
Commentary:
In the preceding verse reference was made to the leaders of disbelief. Here the rank and file are mentioned. It is human nature that when mischief-makers are punished, they seek to shift the blame for their evil deeds to others. The leaders blame their followers for following them blindly and the rank and file accuse their leaders of deceiving them by superior intellect. In the next verse the followers demand that double punishment be inflicted on their leaders for their own evil deeds and for having misled them.
e
7:39; 14:22; 28:64; 34:32, 33; 40:48, 49.
b
7:39; 14:22; 28:64; 34:32-33; 40:48-49.
3125
Commentary:
In the preceding verse reference was made to the leaders of disbelief. Here the rank and file are mentioned. It is human nature that when mischief-makers are punished, they seek to shift the blame for their evil deeds to others. The leaders blame their followers for following them blindly and the rank and file accuse their leaders of deceiving them by superior intellect. In the next verse the followers demand that double punishment be inflicted on their leaders for their own evil deeds and for having misled them.
d
7:39; 14:22; 28:64; 34:32, 33; 40:48, 49.
2372
In the preceding verse reference was made to the leaders of disbelief, Wujuh also meaning leaders. Here the rank and file are mentioned. It is human nature to seek to shift the blame for one’s own evil deeds to others.
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجۡنَا بِہٖ ثَمَرٰتٍ مُّخۡتَلِفًا اَلۡوٰنُہَا ۚ وَمِنَ الۡجِبَالِ جُدَدٌۢ بِیۡضٌ وَّحُمۡرٌ مُّخۡتَلِفٌ اَلۡوٰنُہَا وَغَرَابِیۡبُ سُوۡدٌ
14:33; 22:6; 45:6.
14:33; 22:6; 45:6.
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
14:33; 22:6; 30:51; 45:6.
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
a
14:33; 22:6; 45:6.
a
14:33; 22:6; 30:51; 45:6.
3197
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
f
14:33; 22:6; 45:6.
2418
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
وَیَوۡمَ الۡقِیٰمَۃِ تَرَی الَّذِیۡنَ کَذَبُوۡا عَلَی اللّٰہِ وُجُوۡہُہُمۡ مُّسۡوَدَّۃٌ ۚ اَلَیۡسَ فِیۡ جَہَنَّمَ مَثۡوًی لِّلۡمُتَکَبِّرِیۡنَ
3:107; 10:28.
3:107; 10:28.
3:107; 10:28.
Commentary:
Whiteness of face is symbolic of happiness while blackness is a token of sorrow and grief (16:59; 80:39, 40). When a person does a good deed for which he is praised the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white. And when he does a deed for which he is reproached and rebuked, it is said of him اسود وجھه i.e. his face has become black. The verse means to say that the day of reckoning will be a day of regrets and sorrow for the disbelievers.
a
3:107; 10:28.
a
3:107; 10:28.
3480
Commentary:
Whiteness of face is symbolic of happiness while blackness is a token of sorrow and grief (16:59; 80:39, 40). When a person does a good deed for which he is praised the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white. And when he does a deed for which he is reproached and rebuked, it is said of him اسود وجھه i.e. his face has become black. The verse means to say that the day of reckoning will be a day of regrets and sorrow for the disbelievers.
a
3:107; 10:28.
وَاِذَا بُشِّرَ اَحَدُہُمۡ بِمَا ضَرَبَ لِلرَّحۡمٰنِ مَثَلًا ظَلَّ وَجۡہُہٗ مُسۡوَدًّا وَّہُوَ کَظِیۡمٌ
16:59.
16:59.
16:59.
b
16:59.
c
16:59.
b
16:59.