ROOT ش ت ت
5 verses • 3 derived words
📖 Lane's Lexicon
Classical definitions for root شتت
Morphology Tree
Lemmas and their derived stems found in the Quran.
شَتّٰی
LemmaOccurrences in Quran
Found 5 verses containing words derived from "s h t t".
اَلَّذِیۡ جَعَلَ لَکُمُ الۡاَرۡضَ مَہۡدًا وَّسَلَکَ لَکُمۡ فِیۡہَا سُبُلًا وَّاَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجۡنَا بِہٖۤ اَزۡوٰجًا مِّنۡ نَّبَاتٍ شَتّٰی
43:11.
43:11.
43:11.
Commentary:
The word ازواجاً (in pairs) points to a profound scientific truth which has only recently been discovered, viz. that there are pairs in the vegetable world as there are pairs in the animal world. Long before this scientific truth was discovered the Quran had stated it. It has further stated that all objects have been created in pairs (51:50). Science seems to be moving in the direction pointed by the Quran. Its discoveries in organic and inorganic matter have been increasingly supporting and substantiating the truth enunciated by the Quran centuries ago.
The verse under comment continues the argument begun in the previous verse, viz. that just as physical rain gives life to plants and vegetation, similarly water of Divine revelation is indispensable for the spiritual life of man.
d
43:11.
b
43:11.
2273
Commentary:
The word ازواجاً (in pairs) points to a profound scientific truth which has only recently been discovered, viz. that there are pairs in the vegetable world as there are pairs in the animal world. Long before this scientific truth was discovered the Quran had stated it. It has further stated that all objects have been created in pairs (51:50). Science seems to be moving in the direction pointed by the Quran. Its discoveries in organic and inorganic matter have been increasingly supporting and substantiating the truth enunciated by the Quran centuries ago.
The verse under comment continues the argument begun in the previous verse, viz. that just as physical rain gives life to plants and vegetation, similarly water of Divine revelation is indispensable for the spiritual life of man.
b
43:11.
لَّیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّلَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّلَا عَلَی الۡمَرِیۡضِ حَرَجٌ وَّلَا عَلٰۤی اَنۡفُسِکُمۡ اَنۡ تَاۡکُلُوۡا مِنۡۢ بُیُوۡتِکُمۡ اَوۡ بُیُوۡتِ اٰبَآئِکُمۡ اَوۡ بُیُوۡتِ اُمَّہٰتِکُمۡ اَوۡ بُیُوۡتِ اِخۡوٰنِکُمۡ اَوۡ بُیُوۡتِ اَخَوٰتِکُمۡ اَوۡ بُیُوۡتِ اَعۡمٰمِکُمۡ اَوۡ بُیُوۡتِ عَمّٰتِکُمۡ اَوۡ بُیُوۡتِ اَخۡوٰلِکُمۡ اَوۡ بُیُوۡتِ خٰلٰتِکُمۡ اَوۡ مَا مَلَکۡتُمۡ مَّفَاتِحَہٗۤ اَوۡ صَدِیۡقِکُمۡ ۚ لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَاۡکُلُوۡا جَمِیۡعًا اَوۡ اَشۡتَاتًا ۚ فَاِذَا دَخَلۡتُمۡ بُیُوۡتًا فَسَلِّمُوۡا عَلٰۤی اَنۡفُسِکُمۡ تَحِیَّۃً مِّنۡ عِنۡدِ اللّٰہِ مُبٰرَکَۃً طَیِّبَۃً ۚ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ تَعۡقِلُوۡنَ
24:28.
这节经文述及社会行为的某些法则。这些法则可以去除盛行在人类社会某些部分中的那些倾向于限制贫富之间的自由交往的愚蠢偏见。伊斯兰教主张社会完全平等而且极端敌视把人们进行严格的区分。这节经文强调社会一切阶层之间自由交往和集体进餐的重要性和有效性, 并且鼓励和赞同共餐来促进相互之间的亲近而去掉那些隔离社会地位不同的人们的障碍, 然而它并不禁止他们分开来进餐。阿拉伯人和犹太人过去对和盲人或社会上某些有残疾的人一起吃饭有许多顾忌, 像印度的印度教徒甚至到现在还不愿和 “贱民” 一起吃或坐。伊斯兰教厌恶所有这种做法, 并且鼓励所有不同阶层和部分的人们之间的自由交往和共同进餐。حَرَجْ (Haraj) 的意思是: 一种罪恶; 一个反对意见; 伤害; 责怪或犯罪行为 (Lane)。
یہودی تعلیم کے مطابق اندھے‘ لنگڑے اور دوسرے جسمانی عیوب والے ناپاک سمجھے جاتے تھے۔ قرآن مجیدنے اس کی غلطی ظاہر کی ہے۔
24:28.
The verse deals with some rules of social conduct which dispose of those foolish prejudices which prevail among certain sections of human society and which tend to restrict free intercourse between the rich and the poor. Islam enjoins complete social equality and is the avowed enemy of division of people within watertight compartments. Here it has stressed the importance and usefulness of free social intercourse and collective dining among all classes of society, and has encouraged and preferred eating together to promote familiarity and remove those bars that keep apart people of different social standing, though it has not disallowed eating separately. The Arabs and the Jews had scruples to eat with the blind or with persons suffering from certain social disabilities, as the Hindus of India even to this day do not eat or sit with the "untouchables." Islam looks askance at all such practices and encourages inter-dining and free intercourse among all classes and sections of people. Haraj means, a si
24:28.
Commentary:
This verse deals with some rules of social conduct. These rules are intended to dispose of those foolish prejudices that prevail among certain sections of human society and tend to restrict free intercourse between the rich and the poor. Islam enjoins complete social equality and is the avowed enemy of division of people within water-tight compartments. Here it has stressed the importance and usefulness of free social intercourse and collective dining among all classes of society, and has encouraged and preferred eating together to promote familiarity and to remove those bars that keep apart people of different social standing, though it has not disallowed eating separately.
The Arabs and Jews had scruples to eat with the blind or with persons suffering from certain social disabilities, as the Hindus of India even to this day do not eat or sit with the "untouchables". Islam looks askance at all such practices and encourages interdining and free intercourse among all classes and sections of people.
The expression بیوتکم (your own houses) includes the houses of one’s sons, and daughters because in the following list of the houses where one can eat freely the houses of sons and daughters are omitted while, being the nearest relatives, they should have been mentioned first of all.
a
24:28.
915
这节经文述及社会行为的某些法则。这些法则可以去除盛行在人类社会某些部分中的那些倾向于限制贫富之间的自由交往的愚蠢偏见。伊斯兰教主张社会完全平等而且极端敌视把人们进行严格的区分。这节经文强调社会一切阶层之间自由交往和集体进餐的重要性和有效性, 并且鼓励和赞同共餐来促进相互之间的亲近而去掉那些隔离社会地位不同的人们的障碍, 然而它并不禁止他们分开来进餐。阿拉伯人和犹太人过去对和盲人或社会上某些有残疾的人一起吃饭有许多顾忌, 像印度的印度教徒甚至到现在还不愿和 “贱民” 一起吃或坐。伊斯兰教厌恶所有这种做法, 并且鼓励所有不同阶层和部分的人们之间的自由交往和共同进餐。حَرَجْ (Haraj) 的意思是: 一种罪恶; 一个反对意见; 伤害; 责怪或犯罪行为 (Lane)。
1
یہودی تعلیم کے مطابق اندھے‘ لنگڑے اور دوسرے جسمانی عیوب والے ناپاک سمجھے جاتے تھے۔ قرآن مجیدنے اس کی غلطی ظاہر کی ہے۔
a
24:28.
2636
Commentary:
This verse deals with some rules of social conduct. These rules are intended to dispose of those foolish prejudices that prevail among certain sections of human society and tend to restrict free intercourse between the rich and the poor. Islam enjoins complete social equality and is the avowed enemy of division of people within water-tight compartments. Here it has stressed the importance and usefulness of free social intercourse and collective dining among all classes of society, and has encouraged and preferred eating together to promote familiarity and to remove those bars that keep apart people of different social standing, though it has not disallowed eating separately.
The Arabs and Jews had scruples to eat with the blind or with persons suffering from certain social disabilities, as the Hindus of India even to this day do not eat or sit with the "untouchables". Islam looks askance at all such practices and encourages interdining and free intercourse among all classes and sections of people.
The expression بیوتکم (your own houses) includes the houses of one’s sons, and daughters because in the following list of the houses where one can eat freely the houses of sons and daughters are omitted while, being the nearest relatives, they should have been mentioned first of all.
a
24:28.
2059
The verse deals with some rules of social conduct which dispose of those foolish prejudices which prevail among certain sections of human society and which tend to restrict free intercourse between the rich and the poor. Islam enjoins complete social equality and is the avowed enemy of division of people within watertight compartments. Here it has stressed the importance and usefulness of free social intercourse and collective dining among all classes of society, and has encouraged and preferred eating together to promote familiarity and remove those bars that keep apart people of different social standing, though it has not disallowed eating separately. The Arabs and the Jews had scruples to eat with the blind or with persons suffering from certain social disabilities, as the Hindus of India even to this day do not eat or sit with the "untouchables." Islam looks askance at all such practices and encourages inter-dining and free intercourse among all classes and sections of people. Haraj means, a si
لَا یُقٰتِلُوۡنَکُمۡ جَمِیۡعًا اِلَّا فِیۡ قُرًی مُّحَصَّنَۃٍ اَوۡ مِنۡ وَّرَآءِ جُدُرٍۭ ۚ بَاۡسُہُمۡ بَیۡنَہُمۡ شَدِیۡدٌ ۚ تَحۡسَبُہُمۡ جَمِیۡعًا وَّقُلُوۡبُہُمۡ شَتّٰی ۚ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَعۡقِلُوۡنَ
The verse means that the disbelievers, particularly the Jews and the Hypocrites of Medina, present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the Hypocrites of Medina and the pagan Quraish of Mecca. The Quraish saw in the rising power of Islam a great danger to their all-round supremacy, the Hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
Commentary:
The verse means that disbelievers— particularly the Jews and the hypocrites of Medina—seem to present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the hypocrites of Medina and the pagan Quraish of Mecca. The Quraish found in the rising power of Islam a danger to their autocracy, the hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
4200
Commentary:
The verse means that disbelievers— particularly the Jews and the hypocrites of Medina—seem to present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the hypocrites of Medina and the pagan Quraish of Mecca. The Quraish found in the rising power of Islam a danger to their autocracy, the hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
3026
The verse means that the disbelievers, particularly the Jews and the Hypocrites of Medina, present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the Hypocrites of Medina and the pagan Quraish of Mecca. The Quraish saw in the rising power of Islam a great danger to their all-round supremacy, the Hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
اِنَّ سَعۡیَکُمۡ لَشَتّٰی
这节经文使我们注意到信者和不信者之间大相径庭的目标。信者专心致志力图吸取真理, 而不信者妄图加以反对, 制造种种障碍, 阻止正道。两种不同努力必然有迥然不同的结果。
یعنی مسلمانوں اور کافروں کی۔ کہ ایک ہدایت کے لئے کوشش کر رہا ہے اور دوسرا گمراہی کے لئے۔
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of Truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
Important Words:
شتی (diverse). They say شت الاشیاء i.e. he disunited or dispersed the things. أمرشت means, a broken or disorganized state of affairs. قوم شتی means, a people separated or consisting of sundry bodies. جاؤوا اشتاتاً means, they came separate (Lane).
Commentary:
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
1712
这节经文使我们注意到信者和不信者之间大相径庭的目标。信者专心致志力图吸取真理, 而不信者妄图加以反对, 制造种种障碍, 阻止正道。两种不同努力必然有迥然不同的结果。
4
یعنی مسلمانوں اور کافروں کی۔ کہ ایک ہدایت کے لئے کوشش کر رہا ہے اور دوسرا گمراہی کے لئے۔
4753
Important Words:
شتی (diverse). They say شت الاشیاء i.e. he disunited or dispersed the things. أمرشت means, a broken or disorganized state of affairs. قوم شتی means, a people separated or consisting of sundry bodies. جاؤوا اشتاتاً means, they came separate (Lane).
Commentary:
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
3364
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of Truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
یَوۡمَئِذٍ یَّصۡدُرُ النَّاسُ اَشۡتَاتًا لِّیُرَوۡا اَعۡمٰلَہُمۡ
مطلب یہ ہے کہ وہ زمانہ آزادی کا ہوگا اور مختلف جماعتیں اس امر کا اظہار کر دیں گی کہ ہماری جماعت کا یہ نام ہے اور یہ کام ہے اور اس سے ان کی یہ غرض ہوگی کہ لوگ ان کے نام اور کام کو دیکھ کر ان کی جماعت میں شامل ہو جائیں اور دنیا ان کے متعلق اعلیٰ جماعت ہونے کا فیصلہ کر دے۔
In the Latter Days, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups on political and economic bases; and powerful guilds, cartels and syndicates will come into existence.
Individuals will pool their resources and collective efforts will take the place of individual efforts in order that they might make their weight felt and their labours to produce good result.
Commentary:
The verse means that in the time of the Promised Messiah, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups. There will be political parties and parties formed on economic basis; and powerful guilds, cartels and syndicates will also come into existence.
The words "that they may be shown the results of their works" signify that individuals will pool their resources, and collective effort will take the place of individual effort in order that they might make their weight felt and their labours might lead to some result.
1758
在 “近代”, 人们为了保护和防卫他们政治、社会和经济上的利益, 将在政治和经济基础上组织党派和社会团体; 强大的行会、同业联盟和企业组合将出现。
1759
个人将集中他们的资源, 集体的努力成果将取代个人的努力成果, 以便他们感觉到他们的重要性, 使他们的劳动产生良好的结果。
2
مطلب یہ ہے کہ وہ زمانہ آزادی کا ہوگا اور مختلف جماعتیں اس امر کا اظہار کر دیں گی کہ ہماری جماعت کا یہ نام ہے اور یہ کام ہے اور اس سے ان کی یہ غرض ہوگی کہ لوگ ان کے نام اور کام کو دیکھ کر ان کی جماعت میں شامل ہو جائیں اور دنیا ان کے متعلق اعلیٰ جماعت ہونے کا فیصلہ کر دے۔
4809
Commentary:
The verse means that in the time of the Promised Messiah, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups. There will be political parties and parties formed on economic basis; and powerful guilds, cartels and syndicates will also come into existence.
The words "that they may be shown the results of their works" signify that individuals will pool their resources, and collective effort will take the place of individual effort in order that they might make their weight felt and their labours might lead to some result.
3407
In the Latter Days, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups on political and economic bases; and powerful guilds, cartels and syndicates will come into existence.
3408
Individuals will pool their resources and collective efforts will take the place of individual efforts in order that they might make their weight felt and their labours to produce good result.