ROOT ت ر ف
8 verses • 7 derived words
📖 Lane's Lexicon
Classical definitions for root ترف
Morphology Tree
Lemmas and their derived stems found in the Quran.
اُتۡرِفُ
Lemmaمُتۡرَفِیۡنۡ
LemmaOther / General
Occurrences in Quran
Found 8 verses containing words derived from "t r f".
فَلَوۡلَا کَانَ مِنَ الۡقُرُوۡنِ مِنۡ قَبۡلِکُمۡ اُولُوۡا بَقِیَّۃٍ یَّنۡہَوۡنَ عَنِ الۡفَسَادِ فِی الۡاَرۡضِ اِلَّا قَلِیۡلًا مِّمَّنۡ اَنۡجَیۡنَا مِنۡہُمۡ ۗ وَاتَّبَعَ الَّذِیۡنَ ظَلَمُوۡا مَاۤ اُتۡرِفُوۡا فِیۡہِ وَکَانُوۡا مُجۡرِمِیۡنَ
13:34.
13:34.
13:34.
Important Words:
اولوا بقیة (persons possessed of understanding). بقیة it is derived from بقی which means, he or it remained, lasted, endured and was or became permanent or perpetual. They say بقی من الشیء بقیة i.e. a remnant, relic or residue of the thing retained. The Arabs say فلان من بقیة القوم i.e. such a one is of the best of people, for it is the best that lasts. اولوا بقیة means, persons possessed of excellence, or persons possessing a relic of judgement and intelligence, or persons of understanding and discrimination, or persons possessing a quality of watching or observing and, hence, of guarding and preserving (Lane & Aqrab). See also 11:87.
اترفوا (they were afforded ease and comfort) is derived from ترف which means, he enjoyed or led a plentiful and a pleasant or an easy and delicate life; or a life of ease and plenty. They say اترفه المال i.e. wealth made him behave exorbitantly; or to be excessively disobedient or rebellious; or to exalt himself; be inordinate in infidelity; or to be extravagant in acts of disobedience and in wrongdoing. اترف الرجل means, the man persisted in, resolved upon, transgression, wrongdoing and deviation from the right way (Lane & Aqrab).
Commentary:
This verse makes a fleeting reference to a serious but general mistake. It purports to say that, when experience had shown that man has a tendency to become corrupt, why did not the wise men among past generations recognize this responsibility about their own people and at the outset warn them of the evil consequences of their bad deeds and thus nip the evil in the bud. But instead of doing this they allowed the evil to grow, with the result that their people became totally corrupt and depraved. These people, instead of learning a lesson from the fate of their predecessors, lost themselves in pursuit of the paltry things of the world and the result was that they ranged themselves with wrongdoers and became estranged from God.
c
13:34.
b
13:34.
1497
Important Words:
اولوا بقیة (persons possessed of understanding). بقیة it is derived from بقی which means, he or it remained, lasted, endured and was or became permanent or perpetual. They say بقی من الشیء بقیة i.e. a remnant, relic or residue of the thing retained. The Arabs say فلان من بقیة القوم i.e. such a one is of the best of people, for it is the best that lasts. اولوا بقیة means, persons possessed of excellence, or persons possessing a relic of judgement and intelligence, or persons of understanding and discrimination, or persons possessing a quality of watching or observing and, hence, of guarding and preserving (Lane & Aqrab). See also 11:87.
اترفوا (they were afforded ease and comfort) is derived from ترف which means, he enjoyed or led a plentiful and a pleasant or an easy and delicate life; or a life of ease and plenty. They say اترفه المال i.e. wealth made him behave exorbitantly; or to be excessively disobedient or rebellious; or to exalt himself; be inordinate in infidelity; or to be extravagant in acts of disobedience and in wrongdoing. اترف الرجل means, the man persisted in, resolved upon, transgression, wrongdoing and deviation from the right way (Lane & Aqrab).
Commentary:
This verse makes a fleeting reference to a serious but general mistake. It purports to say that, when experience had shown that man has a tendency to become corrupt, why did not the wise men among past generations recognize this responsibility about their own people and at the outset warn them of the evil consequences of their bad deeds and thus nip the evil in the bud. But instead of doing this they allowed the evil to grow, with the result that their people became totally corrupt and depraved. These people, instead of learning a lesson from the fate of their predecessors, lost themselves in pursuit of the paltry things of the world and the result was that they ranged themselves with wrongdoers and became estranged from God.
b
13:34.
وَاِذَاۤ اَرَدۡنَاۤ اَنۡ نُّہۡلِکَ قَرۡیَۃً اَمَرۡنَا مُتۡرَفِیۡہَا فَفَسَقُوۡا فِیۡہَا فَحَقَّ عَلَیۡہَا الۡقَوۡلُ فَدَمَّرۡنٰہَا تَدۡمِیۡرًا
اس آیت کے بہت غلط معنے کیے جاتے ہیں لیکن حضرت ابن عباسؓ نے اس کا صحیح مفہوم نکالا ہے جس سے سب اعتراض دور ہو جاتے ہیں۔ (دیکھئے بحر محیط جلد۶ ص۱۷) ہم نے اسی کے مطابق ترجمہ کیا ہے۔
22:46; 28:59.
By Qaryah (township) is here meant the Mother-town, i.e. a town which serves as a metropolis or centre of culture and politics for other towns.
22:46; 28:59.
Important Words:
مترفیھا (its rebellious people). مترفis derived from ترف which means, he led a plentiful and pleasant or an easy life; or a life of ease and plenty; it (a plant or herbage) was or became luxuriant, flourishing and fresh by reason of plentiful irrigation. اترف means, he persevered or persisted in, or resolved upon transgression, wrongdoing, or deviation from the right way. They say اترفته النعمة i.e. wealth, or what God bestowed upon him, made him excessively disobedient or rebellious; or extravagant in acts of disobedience and in wrongdoing; or made him lead a life of ease and plenty. مترفtherefore means, one left to do what he wills; one enjoying a life of ease and plenty; luxurious or indulging himself largely in the pleasures or delights of the present life; one who is not prevented from enjoying himself; one whose means of subsistence are made ample or plentiful; one whom a life of ease and plenty or wealth causes to exult, or to exult excessively, and to behave insolently and ungratefully; one who magnifies himself; or behaves proudly, haughtily or insolently. The Quranic expression مترفیھا means, the worst of its chiefs; and the leaders in evil (Lane & Aqrab). See also 11:117.
Commentary:
Some critics of Islam have first translated this verse as "We command its rebellious inhabitants and they transgress therein" and then have made it a target for objection, saying that God Himself first commands the people to transgress and then punishes them for their transgression. The words of the verse do not justify this objection. The verse clearly states that disbelievers defied the commandments of God and as a result of their defiance and transgression they were destroyed. Elsewhere the Quran expressly says that it is only good deeds that God commands men to do. See 7:29 & 16:91.
The expression, We address our commandment to its rebellious people, should not be understood to mean that the command to obey was given only to one section of the people. It was given to all the people as the word مترف (lit. one who does what he pleases and is rebellious) comprises all sorts of disobedient and rebellious people, whether rich or poor. Even if the expression may appear to refer to only one class of people, according to Quranic style and diction, it applies to all peoples. Analogous expressions have been used in the Quran where a command intended for all people seems to have been addressed to one person only. In 38:76 the command to obey Adam was given to all the angels but it seems to have been addressed to Iblis only. See also 2:35.
By قریة (a township) is here meant the mother-town, a town which serves as a metropolis or centre of culture and politics for other towns.
a
22:46; 28:59.
708
这里 قَرْيَة (Qaryah, 城市) 的意思是城市之母, 也就是一个大都市或其他城市的文化和政治中心。
2
اس آیت کے بہت غلط معنے کیے جاتے ہیں لیکن حضرت ابن عباسؓ نے اس کا صحیح مفہوم نکالا ہے جس سے سب اعتراض دور ہو جاتے ہیں۔ (دیکھئے بحر محیط جلد۶ ص۱۷) ہم نے اسی کے مطابق ترجمہ کیا ہے۔
a
22:46; 28:59.
1946
Important Words:
مترفیھا (its rebellious people). مترفis derived from ترف which means, he led a plentiful and pleasant or an easy life; or a life of ease and plenty; it (a plant or herbage) was or became luxuriant, flourishing and fresh by reason of plentiful irrigation. اترف means, he persevered or persisted in, or resolved upon transgression, wrongdoing, or deviation from the right way. They say اترفته النعمة i.e. wealth, or what God bestowed upon him, made him excessively disobedient or rebellious; or extravagant in acts of disobedience and in wrongdoing; or made him lead a life of ease and plenty. مترفtherefore means, one left to do what he wills; one enjoying a life of ease and plenty; luxurious or indulging himself largely in the pleasures or delights of the present life; one who is not prevented from enjoying himself; one whose means of subsistence are made ample or plentiful; one whom a life of ease and plenty or wealth causes to exult, or to exult excessively, and to behave insolently and ungratefully; one who magnifies himself; or behaves proudly, haughtily or insolently. The Quranic expression مترفیھا means, the worst of its chiefs; and the leaders in evil (Lane & Aqrab). See also 11:117.
Commentary:
Some critics of Islam have first translated this verse as "We command its rebellious inhabitants and they transgress therein" and then have made it a target for objection, saying that God Himself first commands the people to transgress and then punishes them for their transgression. The words of the verse do not justify this objection. The verse clearly states that disbelievers defied the commandments of God and as a result of their defiance and transgression they were destroyed. Elsewhere the Quran expressly says that it is only good deeds that God commands men to do. See 7:29 & 16:91.
The expression, We address our commandment to its rebellious people, should not be understood to mean that the command to obey was given only to one section of the people. It was given to all the people as the word مترف (lit. one who does what he pleases and is rebellious) comprises all sorts of disobedient and rebellious people, whether rich or poor. Even if the expression may appear to refer to only one class of people, according to Quranic style and diction, it applies to all peoples. Analogous expressions have been used in the Quran where a command intended for all people seems to have been addressed to one person only. In 38:76 the command to obey Adam was given to all the angels but it seems to have been addressed to Iblis only. See also 2:35.
By قریة (a township) is here meant the mother-town, a town which serves as a metropolis or centre of culture and politics for other towns.
e
22:46; 28:59.
1603
By Qaryah (township) is here meant the Mother-town, i.e. a town which serves as a metropolis or centre of culture and politics for other towns.
لَا تَرۡکُضُوۡا وَارۡجِعُوۡۤا اِلٰی مَاۤ اُتۡرِفۡتُمۡ فِیۡہِ وَمَسٰکِنِکُمۡ لَعَلَّکُمۡ تُسۡـَٔلُوۡنَ
Commentary:
The verse means to say that disbelievers generally are big men and hold very important positions in society. They are looked upon as leaders of men and people resort to them for consultation and seek advice and guidance from them in their private affairs. This eminence of their position makes them arrogant and they disdainfully turn away from the exhortations of Divine Messengers. But when they are overtaken by heavenly punishment, they seek to flee from the town in which they hold such high position and enjoy great influence. The verse gives a graphic description of the condition of these so-called big people when punishment overtakes them. The words of the verse seem to have been used ironically.
The expression لعلکم تسئلون besides the meaning given in the text may also mean, "that you may be called to account for what you did."
2355
Commentary:
The verse means to say that disbelievers generally are big men and hold very important positions in society. They are looked upon as leaders of men and people resort to them for consultation and seek advice and guidance from them in their private affairs. This eminence of their position makes them arrogant and they disdainfully turn away from the exhortations of Divine Messengers. But when they are overtaken by heavenly punishment, they seek to flee from the town in which they hold such high position and enjoy great influence. The verse gives a graphic description of the condition of these so-called big people when punishment overtakes them. The words of the verse seem to have been used ironically.
The expression لعلکم تسئلون besides the meaning given in the text may also mean, "that you may be called to account for what you did."
وَقَالَ الۡمَلَاُ مِنۡ قَوۡمِہِ الَّذِیۡنَ کَفَرُوۡا وَکَذَّبُوۡا بِلِقَآءِ الۡاٰخِرَۃِ وَاَتۡرَفۡنٰہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا مَا ہٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یَاۡکُلُ مِمَّا تَاۡکُلُوۡنَ مِنۡہُ وَیَشۡرَبُ مِمَّا تَشۡرَبُوۡنَ
17:17.
21:9; 25:8.
Commentary:
It is indeed very strange that the one fact which really goes in favour of Divine Messengers has been advanced by disbelievers throughout the ages as an argument against them, viz. that they were mortals like themselves who ate and drank and were subject to all the demands of nature. All the Messengers were rejected on the basis of this foolish plea. The rejecters never paused to ponder over this simple fact that the object of the raising up of Messengers was that they should have served as a model for men, and how could one who was not human and therefore immune from human weaknesses and frailties, could be a model for human beings? Only a man could be a model for men.
The second reason that has always led disbelievers to reject Divine Messengers is that they (the disbelievers) "have been afforded ease and comfort in this life." Instead of being grateful to God for His manifold favours upon them those very Divine blessings make disbelievers so arrogant and defiant that they reject God’s Messengers.
a
17:17.
b
21:9; 25:8.
a
17:17.
b
21:9; 25:8.
2535
Commentary:
It is indeed very strange that the one fact which really goes in favour of Divine Messengers has been advanced by disbelievers throughout the ages as an argument against them, viz. that they were mortals like themselves who ate and drank and were subject to all the demands of nature. All the Messengers were rejected on the basis of this foolish plea. The rejecters never paused to ponder over this simple fact that the object of the raising up of Messengers was that they should have served as a model for men, and how could one who was not human and therefore immune from human weaknesses and frailties, could be a model for human beings? Only a man could be a model for men.
The second reason that has always led disbelievers to reject Divine Messengers is that they (the disbelievers) "have been afforded ease and comfort in this life." Instead of being grateful to God for His manifold favours upon them those very Divine blessings make disbelievers so arrogant and defiant that they reject God’s Messengers.
a
21:9; 25:8.
e
17:17.
حَتّٰۤی اِذَاۤ اَخَذۡنَا مُتۡرَفِیۡہِمۡ بِالۡعَذَابِ اِذَا ہُمۡ یَجۡـَٔرُوۡنَ
10:23; 16:54; 30:34; 39:9.
10:23; 16:54; 30:34; 39:9.
10:23; 16:54; 30:34; 39:9.
Important Words:
یجئرون (they cry for help) is derived from جأر which means, he (a bull) lowed. جأر الی اللّٰه means, he raised his voice in prayer or supplication; he cried out or called for help; he humbled himself with earnest supplication to God. جأرت الارض means, the herbage of the land grew tall (Lane & Aqrab).
For مترف see 11:117 & 17:17.
d
10:23; 16:54; 30:34; 39:9.
b
10:23; 16:54; 30:34; 39:9.
2554
Important Words:
یجئرون (they cry for help) is derived from جأر which means, he (a bull) lowed. جأر الی اللّٰه means, he raised his voice in prayer or supplication; he cried out or called for help; he humbled himself with earnest supplication to God. جأرت الارض means, the herbage of the land grew tall (Lane & Aqrab).
For مترف see 11:117 & 17:17.
e
10:23; 16:54; 30:34; 39:9.
وَمَاۤ اَرۡسَلۡنَا فِیۡ قَرۡیَۃٍ مِّنۡ نَّذِیۡرٍ اِلَّا قَالَ مُتۡرَفُوۡہَاۤ اِنَّا بِمَاۤ اُرۡسِلۡتُمۡ بِہٖ کٰفِرُوۡنَ
6:124; 17:17.
The Prophets of God come to raise the depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence––the vested interests–– who range themselves against the new Divine Message.
6:124; 17:17.
Commentary:
The Prophets of God come to raise depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence—the vested interests—who range themselves against the new Divine Message. They feel that under its influence the oppressed and the exploited people will come to realize their true position and, therefore, will refuse to be exploited any more. Hence they fight their Prophet tooth and nail and put all sorts of obstacles and impediments in his way.
c
6:124; 17:17.
1052
安拉派遣的先知把受压迫和镇压的人提高到社会上公正的地位并且恢复他们被既得利益集团所剥夺的权利。这就是为什么不论什么时代有钱的人、富裕的人、有权势的人--------那些既得利益集体--------总是站在一起反对安拉派遣的新使者一方。
c
6:124; 17:17.
3158
Commentary:
The Prophets of God come to raise depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence—the vested interests—who range themselves against the new Divine Message. They feel that under its influence the oppressed and the exploited people will come to realize their true position and, therefore, will refuse to be exploited any more. Hence they fight their Prophet tooth and nail and put all sorts of obstacles and impediments in his way.
c
6:124; 17:17.
2399
The Prophets of God come to raise the depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence––the vested interests–– who range themselves against the new Divine Message.
وَکَذٰلِکَ مَاۤ اَرۡسَلۡنَا مِنۡ قَبۡلِکَ فِیۡ قَرۡیَۃٍ مِّنۡ نَّذِیۡرٍ اِلَّا قَالَ مُتۡرَفُوۡہَاۤ اِنَّا وَجَدۡنَاۤ اٰبَآءَنَا عَلٰۤی اُمَّۃٍ وَّاِنَّا عَلٰۤی اٰثٰرِہِمۡ مُّقۡتَدُوۡنَ
21:54; 26:75.
21:54; 26:75.
21:54; 26:75.
Commentary:
The hackneyed plea of idolaters to support idol worship has always been that it was a time-honoured practice observed by their forefathers. In fact, old ideas and customs die hard. They have always proved a stumbling block in the way of disbelievers to accept the Divine Message. For the meaning of the word أمة see 6:39 and 16:121.
a
21:54; 26:75.
c
21:54; 26:75.
3657
Commentary:
The hackneyed plea of idolaters to support idol worship has always been that it was a time-honoured practice observed by their forefathers. In fact, old ideas and customs die hard. They have always proved a stumbling block in the way of disbelievers to accept the Divine Message. For the meaning of the word أمة see 6:39 and 16:121.
e
21:54; 26:75.
اِنَّہُمۡ کَانُوۡا قَبۡلَ ذٰلِکَ مُتۡرَفِیۡنَ
Commentary:
The disbelievers fed fat on the hard-earned money of others, and in the pride and conceit of their wealth, prestige, and influence, arrogantly spurned the Divine Message. This and the next verse show that the root cause of all sins is inordinate desire for wealth and the comforts and pleasures of life which prompts one to exploit other people and to deny accountability for one’s actions in afterlife. For مترفین see 23:65 and 17:17.
4117
Commentary:
The disbelievers fed fat on the hard-earned money of others, and in the pride and conceit of their wealth, prestige, and influence, arrogantly spurned the Divine Message. This and the next verse show that the root cause of all sins is inordinate desire for wealth and the comforts and pleasures of life which prompts one to exploit other people and to deny accountability for one’s actions in afterlife. For مترفین see 23:65 and 17:17.