ROOT ز ر ع
11 verses • 10 derived words
📖 Lane's Lexicon
Classical definitions for root زرع
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 11 verses containing words derived from "z r E".
۞ وَہُوَ الَّذِیۡۤ اَنۡشَاَ جَنّٰتٍ مَّعۡرُوۡشٰتٍ وَّغَیۡرَ مَعۡرُوۡشٰتٍ وَّالنَّخۡلَ وَالزَّرۡعَ مُخۡتَلِفًا اُکُلُہٗ وَالزَّیۡتُوۡنَ وَالرُّمَّانَ مُتَشٰبِہًا وَّغَیۡرَ مُتَشٰبِہٍ ۚ کُلُوۡا مِنۡ ثَمَرِہٖۤ اِذَاۤ اَثۡمَرَ وَاٰتُوۡا حَقَّہٗ یَوۡمَ حَصَادِہٖ ۖ وَلَا تُسۡرِفُوۡۤا ۚ اِنَّہٗ لَا یُحِبُّ الۡمُسۡرِفِیۡنَ
6:100; 13:5; 16:12; 35:28; 36:35, 36.
یعنی غریبوں کی امداد کرو۔
6:100; 13:5; 16:12; 35:28; 36:35, 36.
In the foregoing verses reference was made to some of the idolatrous customs or foolish practices and laws which the pagan Arabs had devised for themselves. With this verse the Surah proceeds to give some of the Divine laws.
6:100; 13:5; 16:12; 35:28; 36:35-36.
Important Words:
معروشات (trellised) is the plural of معروشة and is derived from عرش which means, he built or constructed a frame work or a trellis for supporting grapevines; or he built a shed or an enclosure, etc. So معروشة means, furnished with or trained on trellises. They say کروم معروشات i.e. grapevines furnished with or trained on trellises which are a framework for supporting the vines. عریش means, structure or trellis made for supporting grapevines; an enclosure made for beasts to protect them from cold. عرش means, a shed or booth, etc. constructed for shade; a hut; a house or a dwelling; the roof of a house; a throne (Lane).
حصاد (harvest) is derived from حصد i.e. he reaped or cut a seed-produce or herbage, etc. حصید means, reaped produce; حصادmeans time or season of reaping; also fruit or produce (Lane).
Commentary:
In the foregoing verses the Quran referred to some of the laws which pagan Arabs, unaided by Divine revelation, haddevised for themselves. Now, the Quran proceeds to give some of its own laws, so that the reader may contrast them with the man-made laws alluded to above. One of the man-made laws pertained to the fruits of the earth (6:141 above). Therefore, the Quran gives here its laws about these. It declares them to be lawful and pure, subject only to the condition that in eating them we should "not exceed the bounds", i.e. we should only eat as much of them as is not injurious to our health and morals.
The pronoun in the words حقه (His due) may either refer to God, or to ثـمر (fruit). In the former case, the sentence would mean that on the day of reaping we should give what is due to God as alms. In the latter case, it would mean that on the day of reaping we should give as charity a portion of the fruit which is in the nature of something due against it in order to make it pure.
It may be noted here that there are two kinds of charity in Islam–– obligatory and optional. But as, according to the practice and sayings of the Holy Prophet, زکاة i.e. obligatory charity or legal alms, is not due from all the fruits named in the verse but only from the fruit of the palm tree, so if it is the obligatory charity that is meant here, then the commandment to "pay His due" will apply only to the fruit of palm trees. It is, however, better to take the verse as referring to optional charity which may be given from all kinds of fruits. The use of the imperative mood in the words "pay His due" does not necessarily make it an obligatory command, for this form of the verb is also freely used in the Quran for the purpose of exhortation. This interpretation is in keeping with the practice of the Holy Prophet’s Companions who were in the habit of setting apart a portion of their produce for the poor, and such is also the practice of pious Muslims today.
a
6:100; 13:5; 16:12; 35:28; 36:35, 36.
1
یعنی غریبوں کی امداد کرو۔
a
6:100; 13:5; 16:12; 35:28; 36:35-36.
881
Important Words:
معروشات (trellised) is the plural of معروشة and is derived from عرش which means, he built or constructed a frame work or a trellis for supporting grapevines; or he built a shed or an enclosure, etc. So معروشة means, furnished with or trained on trellises. They say کروم معروشات i.e. grapevines furnished with or trained on trellises which are a framework for supporting the vines. عریش means, structure or trellis made for supporting grapevines; an enclosure made for beasts to protect them from cold. عرش means, a shed or booth, etc. constructed for shade; a hut; a house or a dwelling; the roof of a house; a throne (Lane).
حصاد (harvest) is derived from حصد i.e. he reaped or cut a seed-produce or herbage, etc. حصید means, reaped produce; حصادmeans time or season of reaping; also fruit or produce (Lane).
Commentary:
In the foregoing verses the Quran referred to some of the laws which pagan Arabs, unaided by Divine revelation, haddevised for themselves. Now, the Quran proceeds to give some of its own laws, so that the reader may contrast them with the man-made laws alluded to above. One of the man-made laws pertained to the fruits of the earth (6:141 above). Therefore, the Quran gives here its laws about these. It declares them to be lawful and pure, subject only to the condition that in eating them we should "not exceed the bounds", i.e. we should only eat as much of them as is not injurious to our health and morals.
The pronoun in the words حقه (His due) may either refer to God, or to ثـمر (fruit). In the former case, the sentence would mean that on the day of reaping we should give what is due to God as alms. In the latter case, it would mean that on the day of reaping we should give as charity a portion of the fruit which is in the nature of something due against it in order to make it pure.
It may be noted here that there are two kinds of charity in Islam–– obligatory and optional. But as, according to the practice and sayings of the Holy Prophet, زکاة i.e. obligatory charity or legal alms, is not due from all the fruits named in the verse but only from the fruit of the palm tree, so if it is the obligatory charity that is meant here, then the commandment to "pay His due" will apply only to the fruit of palm trees. It is, however, better to take the verse as referring to optional charity which may be given from all kinds of fruits. The use of the imperative mood in the words "pay His due" does not necessarily make it an obligatory command, for this form of the verb is also freely used in the Quran for the purpose of exhortation. This interpretation is in keeping with the practice of the Holy Prophet’s Companions who were in the habit of setting apart a portion of their produce for the poor, and such is also the practice of pious Muslims today.
a
6:100; 13:5; 16:12; 35:28; 36:35, 36.
921
In the foregoing verses reference was made to some of the idolatrous customs or foolish practices and laws which the pagan Arabs had devised for themselves. With this verse the Surah proceeds to give some of the Divine laws.
قَالَ تَزۡرَعُوۡنَ سَبۡعَ سِنِیۡنَ دَاَبًا فَمَا حَصَدتُّمۡ فَذَرُوۡہُ فِیۡ سُنۡۢبُلِہٖۤ اِلَّا قَلِیۡلًا مِّمَّا تَاۡکُلُوۡنَ
Important Words:
دابا (working hard and continuously). See 3:12.
Commentary:
Joseph, while interpreting the dream, not only advised the people to lay up corn for the years of famine but also suggested to them the way in which they could safely do so, viz. by leaving the corn in the ear, for that was the safest way of preserving it. It is quite possible that Joseph should have deduced this method of preserving corn from the words of the dream itself, for after being shown seven fat and seven lean cows, the king was shown seven green and seven dry ears, and from this repetition Joseph might have deduced the remedy for the impending calamity.
1551
Important Words:
دابا (working hard and continuously). See 3:12.
Commentary:
Joseph, while interpreting the dream, not only advised the people to lay up corn for the years of famine but also suggested to them the way in which they could safely do so, viz. by leaving the corn in the ear, for that was the safest way of preserving it. It is quite possible that Joseph should have deduced this method of preserving corn from the words of the dream itself, for after being shown seven fat and seven lean cows, the king was shown seven green and seven dry ears, and from this repetition Joseph might have deduced the remedy for the impending calamity.
وَفِی الۡاَرۡضِ قِطَعٌ مُّتَجٰوِرٰتٌ وَّجَنّٰتٌ مِّنۡ اَعۡنٰبٍ وَّزَرۡعٌ وَّنَخِیۡلٌ صِنۡوَانٌ وَّغَیۡرُ صِنۡوَانٍ یُّسۡقٰی بِمَآءٍ وّٰحِدٍ وَّنُفَضِّلُ بَعۡضَہَا عَلٰی بَعۡضٍ فِی الۡاُکُلِ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ
6:100; 16:12.
16:14; 39:22.
The expression signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished by the elixir of Divine revelation and his opponents are brought up under the fostering care of Satan?
6:100; 16:12.
16:14; 39:22.
Important Words:
متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).
صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).
الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).
Commentary:
Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?
The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.
a
6:100; 16:12.
b
16:14; 39:22.
a
6:100; 16:12.
b
16:14; 39:22.
1616
Important Words:
متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).
صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).
الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).
Commentary:
Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?
The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.
e
6:100; 16:12.
f
16:14; 39:22.
1422
The expression signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished by the elixir of Divine revelation and his opponents are brought up under the fostering care of Satan?
یُنۡۢبِتُ لَکُمۡ بِہِ الزَّرۡعَ وَالزَّیۡتُوۡنَ وَالنَّخِیۡلَ وَالۡاَعۡنٰبَ وَمِنۡ کُلِّ الثَّمَرٰتِ ۗ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ
6:100; 13:5.
6:100; 13:5.
The energy, which makes plants grow, might be latent in the soil, but it does not come into play unless the soil receives water from heaven. Even so man may possess most excellent inherent faculties, but he cannot develop them without the help of Divine revelation. To base man’s spiritual development upon his intellect alone is like saying that the earth can grow plants without the help of water.
6:100; 13:5.
Commentary:
The preceding verse referred to rain which supplied man with drink and helped to grow such plants as feed animals which serve him. In this verse mention has been made of such plants as are used by man himself as food, staples, condiments or dessert. Thus it draws attention to the fact that not only animals but also plants have been created for man and are engaged in serving him.
The verse also points to the great truth that the power of making plants grow might be latent in the soil, but it does not come into play unless the soil receives water from heaven. Even so a man may possess most excellent faculties but he cannot develop them without the help of Divine revelation. To base man’s spiritual development upon his intellect and natural powers alone is like saying that the earth can grow plants without the help of water. The truth is that just as land, however fertile and rich in soil, cannot grow anything without water, similarly human intellect cannot rise to its full spiritual stature without the help of Divine revelation.
The verse also meets a very popular question that may arise here: What new things does a Prophet bring and where is the need of any new Messenger when all the truths that he is supposed to teach are embedded in human nature? It says that the mere existence of a certain thing and its development and growth are two separate things. Just as the latent powers of the soil to grow vegetation remain undeveloped and its richness combined with the soundness of the seed that is thrown on it fails to produce anything without the help of water, similarly the latent and inherent powers and faculties of man fail to find their real development and growth without the help of Divine revelation.
Another point worthy of note in this verse is the order observed in the description of the advantages derived by man from animals and plants. In the case of animals mention was made first of those animals which are used as human food and next of those which serve other purposes (vv. 6, 9). Similarly, speaking of the plants mention has been made in the present verse, first of plants which serve as staple food and then of plants which serve only as condiments and dessert.
e
6:100; 13:5.
a
6:100; 13:5.
1813
Commentary:
The preceding verse referred to rain which supplied man with drink and helped to grow such plants as feed animals which serve him. In this verse mention has been made of such plants as are used by man himself as food, staples, condiments or dessert. Thus it draws attention to the fact that not only animals but also plants have been created for man and are engaged in serving him.
The verse also points to the great truth that the power of making plants grow might be latent in the soil, but it does not come into play unless the soil receives water from heaven. Even so a man may possess most excellent faculties but he cannot develop them without the help of Divine revelation. To base man’s spiritual development upon his intellect and natural powers alone is like saying that the earth can grow plants without the help of water. The truth is that just as land, however fertile and rich in soil, cannot grow anything without water, similarly human intellect cannot rise to its full spiritual stature without the help of Divine revelation.
The verse also meets a very popular question that may arise here: What new things does a Prophet bring and where is the need of any new Messenger when all the truths that he is supposed to teach are embedded in human nature? It says that the mere existence of a certain thing and its development and growth are two separate things. Just as the latent powers of the soil to grow vegetation remain undeveloped and its richness combined with the soundness of the seed that is thrown on it fails to produce anything without the help of water, similarly the latent and inherent powers and faculties of man fail to find their real development and growth without the help of Divine revelation.
Another point worthy of note in this verse is the order observed in the description of the advantages derived by man from animals and plants. In the case of animals mention was made first of those animals which are used as human food and next of those which serve other purposes (vv. 6, 9). Similarly, speaking of the plants mention has been made in the present verse, first of plants which serve as staple food and then of plants which serve only as condiments and dessert.
c
6:100; 13:5.
1533
The energy, which makes plants grow, might be latent in the soil, but it does not come into play unless the soil receives water from heaven. Even so man may possess most excellent inherent faculties, but he cannot develop them without the help of Divine revelation. To base man’s spiritual development upon his intellect alone is like saying that the earth can grow plants without the help of water.
۞ وَاضۡرِبۡ لَہُمۡ مَّثَلًا رَّجُلَیۡنِ جَعَلۡنَا لِاَحَدِہِمَا جَنَّتَیۡنِ مِنۡ اَعۡنٰبٍ وَّحَفَفۡنٰہُمَا بِنَخۡلٍ وَّجَعَلۡنَا بَیۡنَہُمَا زَرۡعًا
从这节经文开始, 以比喻的形式讲两种人--------基督教徒和穆斯林--------的情况, 这 “两个人” 代表这两种人, 而 “两座果园” 代表基督教国家兴起的两个时期。这节经文指出, 在基督教国家盛衰交替的历史中, 他们将两次上升到拥有极大权力的地位。第一个时期是在伊斯兰教来临之前, 而第二个时期从公元十七世纪初开始, 那时欧洲的基督教国家开始作出极大的进展, 而在十九世纪时他们得到史无前例的权力和威望, 可以称为达到顶峰。
یعنی مسلمانوں اور مسیحی اقوام کی۔
باغ سے مراد قوم اسرائیل کو ملنے والی دنیوی مال و دولت اور اولاد ہے۔ اس جگہ عیسائی قوم کے دو حصوں کا ذکر ہے اور مراد یہ ہے کہ عیسائی قوم کی پہلی ترقی کے بعد ان پر کمزوری کا دور آئے گا جس کے بعد وہ پھر دنیوی طور پر ترقی کرنے لگ جائیں گے۔
یہاں مراد مالک ہیں۔ لیکن چونکہ مثال میں باغوں کا ذکر تھا۔ اس لئے مالکوں کی جگہ ان کے مملوکہ ممالک کا ذکر کر دیا ہے اور تمثیلی طور پر ایسے لفظ اختیار کیے ہیں جن سے یہ سمجھا جائے گا کہ گویا یہاں کھیتوں کا ذکر ہے۔
With this verse begins, in the form of a parable, the conditions of the two peoples—Christians and Muslims, the "two men" representing these two peoples and "two gardens" the two periods of the rise of the Christian nations. The verse denotes that in their chequered history Christian nations would rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century. A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the nineteenth century.
Commentary:
With this verse begins, in the form of a parable, a description of the conditions respectively of Muslim and Christian nations in the Latter Days. The form and wording of the dialogue unmistakably shows that it is no real conversation between two living persons but is a portraiture, in metaphorical language, of the conditions of these two peoples at a certain time. The dialogue represents the decline and degradation of Muslims at their nadir and the power and prosperity of western Christian nations at their zenith in the Latter Days.
Now parables, like dreams, require to be interpreted, and the present and following several verses having been couched in allegorical language it is difficult to grasp and fully appreciate their full significance and beauty without putting on them a construction which their apparent form does not seem to bear. In the language of dreams a "garden" signifies wife, children, riches and life full of happiness; sometimes it also denotes cantonments and army headquarters. "Grapes" represent abundant provisions which can be stored up and last for a long time; "palm trees" signify exercise of authority over large number of men; "corn" in the case of a monarch denotes expansion of his dominions and in that of other people their "work". A "stream" denotes an eminent man and "fruits" mean fresh sources of honour (Ta‘tirul-Anam).
The parable describes the conditions of two men. One of them had two gardens which metaphorically interpreted means that God had bestowed upon him an abundance of wealth and offspring in two separate periods of his life. This interpretation is supported by v. 35 below where the same person says, I am richer than thou in wealth and stronger in respect of men.
The words, and We surrounded them with date-palms, signify that this man will protect his riches and offspring and dominions with military force.
The expression, and between the two We placed corn-fields, denotes that in between the two gardens there will be ordinary property which will not be so strongly protected.
758
从这节经文开始, 以比喻的形式讲两种人--------基督教徒和穆斯林--------的情况, 这 “两个人” 代表这两种人, 而 “两座果园” 代表基督教国家兴起的两个时期。这节经文指出, 在基督教国家盛衰交替的历史中, 他们将两次上升到拥有极大权力的地位。第一个时期是在伊斯兰教来临之前, 而第二个时期从公元十七世纪初开始, 那时欧洲的基督教国家开始作出极大的进展, 而在十九世纪时他们得到史无前例的权力和威望, 可以称为达到顶峰。
1
یعنی مسلمانوں اور مسیحی اقوام کی۔
2
باغ سے مراد قوم اسرائیل کو ملنے والی دنیوی مال و دولت اور اولاد ہے۔ اس جگہ عیسائی قوم کے دو حصوں کا ذکر ہے اور مراد یہ ہے کہ عیسائی قوم کی پہلی ترقی کے بعد ان پر کمزوری کا دور آئے گا جس کے بعد وہ پھر دنیوی طور پر ترقی کرنے لگ جائیں گے۔
3
یہاں مراد مالک ہیں۔ لیکن چونکہ مثال میں باغوں کا ذکر تھا۔ اس لئے مالکوں کی جگہ ان کے مملوکہ ممالک کا ذکر کر دیا ہے اور تمثیلی طور پر ایسے لفظ اختیار کیے ہیں جن سے یہ سمجھا جائے گا کہ گویا یہاں کھیتوں کا ذکر ہے۔
2073
Commentary:
With this verse begins, in the form of a parable, a description of the conditions respectively of Muslim and Christian nations in the Latter Days. The form and wording of the dialogue unmistakably shows that it is no real conversation between two living persons but is a portraiture, in metaphorical language, of the conditions of these two peoples at a certain time. The dialogue represents the decline and degradation of Muslims at their nadir and the power and prosperity of western Christian nations at their zenith in the Latter Days.
Now parables, like dreams, require to be interpreted, and the present and following several verses having been couched in allegorical language it is difficult to grasp and fully appreciate their full significance and beauty without putting on them a construction which their apparent form does not seem to bear. In the language of dreams a "garden" signifies wife, children, riches and life full of happiness; sometimes it also denotes cantonments and army headquarters. "Grapes" represent abundant provisions which can be stored up and last for a long time; "palm trees" signify exercise of authority over large number of men; "corn" in the case of a monarch denotes expansion of his dominions and in that of other people their "work". A "stream" denotes an eminent man and "fruits" mean fresh sources of honour (Ta‘tirul-Anam).
The parable describes the conditions of two men. One of them had two gardens which metaphorically interpreted means that God had bestowed upon him an abundance of wealth and offspring in two separate periods of his life. This interpretation is supported by v. 35 below where the same person says, I am richer than thou in wealth and stronger in respect of men.
The words, and We surrounded them with date-palms, signify that this man will protect his riches and offspring and dominions with military force.
The expression, and between the two We placed corn-fields, denotes that in between the two gardens there will be ordinary property which will not be so strongly protected.
1689
With this verse begins, in the form of a parable, the conditions of the two peoples—Christians and Muslims, the "two men" representing these two peoples and "two gardens" the two periods of the rise of the Christian nations. The verse denotes that in their chequered history Christian nations would rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century. A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the nineteenth century.
وَزُرُوۡعٍ وَّنَخۡلٍ طَلۡعُہَا ہَضِیۡمٌ
Important Words:
ھضیم (with heavy spathes near breaking) is derived from ھضم. They say ھضم الشیء i.e. he broke the thing. ھضم فلانا means, he treated him unjustly and usurped his rights. انھضمت الثمر means, the fruit became broken or crushed. ھضیم means, so heavy as to be about to break on account of its weight (Lane & Aqrab).
2780
Important Words:
ھضیم (with heavy spathes near breaking) is derived from ھضم. They say ھضم الشیء i.e. he broke the thing. ھضم فلانا means, he treated him unjustly and usurped his rights. انھضمت الثمر means, the fruit became broken or crushed. ھضیم means, so heavy as to be about to break on account of its weight (Lane & Aqrab).
اَوَلَمۡ یَرَوۡا اَنَّا نَسُوۡقُ الۡمَآءَ اِلَی الۡاَرۡضِ الۡجُرُزِ فَنُخۡرِجُ بِہٖ زَرۡعًا تَاۡکُلُ مِنۡہُ اَنۡعٰمُہُمۡ وَاَنۡفُسُہُمۡ ۖ اَفَلَا یُبۡصِرُوۡنَ
10:25; 20:55; 25:50.
10:25; 20:55; 25:50.
10:25; 20:55; 25:50.
Commentary:
The verse means to say that the disbelieving Quraish have rejected the Divine Message on the plea that they "have never heard of the like of this in their forebears of yore" (28:37). But don’t they see, the verse seems to say to them, that before their very eyes there takes place in the physical world the phenomenon that when the earth becomes parched and scorched, God sends down rain from heaven and the dead earth begins to vibrate with new life. In the same way when the world suffers from spiritual and moral death, God sends down spiritual rain from heaven i.e. Divine revelation, to resuscitate it.
a
10:25; 20:55; 25:50.
c
10:25; 20:55; 25:50.
3073
Commentary:
The verse means to say that the disbelieving Quraish have rejected the Divine Message on the plea that they "have never heard of the like of this in their forebears of yore" (28:37). But don’t they see, the verse seems to say to them, that before their very eyes there takes place in the physical world the phenomenon that when the earth becomes parched and scorched, God sends down rain from heaven and the dead earth begins to vibrate with new life. In the same way when the world suffers from spiritual and moral death, God sends down spiritual rain from heaven i.e. Divine revelation, to resuscitate it.
d
10:25; 20:55; 25:50.
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَلَکَہٗ یَنٰبِیۡعَ فِی الۡاَرۡضِ ثُمَّ یُخۡرِجُ بِہٖ زَرۡعًا مُّخۡتَلِفًا اَلۡوٰنُہٗ ثُمَّ یَہِیۡجُ فَتَرٰٮہُ مُصۡفَرًّا ثُمَّ یَجۡعَلُہٗ حُطٰمًا ۚ اِنَّ فِیۡ ذٰلِکَ لَذِکۡرٰی لِاُولِی الۡاَلۡبٰبِ
35:28.
13:5; 16:14.
22:6; 30:49-51; 35:28; 45:6.
13:5; 16:14.
Important Words:
ینابیع is the plural of ینبوع which is derived from نبع. They say نبع الماء i.e. the water issued forth from the spring. ینبوع means, a spring of water; a rivulet or streamlet in which there is much water. One would say:
فجر الله ینابیع الحکمة علی لسانه
i.e. God caused to flow springs of wisdom on his tongue (Aqrab).
حطاماً (broken straw) is derived from حطم which means, it broke or became broken into pieces. They say حطم فلانا اھله i.e. the family of such a one rendered him a broken man. حطمته السن means, age broke him or rendered him infirm. حطاماً means, what is broken into pieces; fragments, pieces (Lane & Aqrab).
Commentary:
The verse means to say that when the earth becomes spiritually parched, God sends down rain in the form of Divine revelation and then it receives a new life and fruits and flowers of different hues, tastes and flavours grow, i.e. when a Divine Reformer appears, a community of righteous and God-fearing men is born, and pious and learned ‘ulema’ teach men the Word of God. Then there is a long interval and God’s Word is forgotten and His commandments are defied and disobeyed. Again, the earth becomes parched and dried up and again a generation of evil men, who are as good as dry fuel fit to be thrown into fire, is born and takes the place of good men. Thus the circle goes on.
b
35:28.
c
13:5; 16:14.
b
22:6; 30:49-51; 35:28; 45:6.
c
13:5; 16:14.
3450
Important Words:
ینابیع is the plural of ینبوع which is derived from نبع. They say نبع الماء i.e. the water issued forth from the spring. ینبوع means, a spring of water; a rivulet or streamlet in which there is much water. One would say:
فجر الله ینابیع الحکمة علی لسانه
i.e. God caused to flow springs of wisdom on his tongue (Aqrab).
حطاماً (broken straw) is derived from حطم which means, it broke or became broken into pieces. They say حطم فلانا اھله i.e. the family of such a one rendered him a broken man. حطمته السن means, age broke him or rendered him infirm. حطاماً means, what is broken into pieces; fragments, pieces (Lane & Aqrab).
Commentary:
The verse means to say that when the earth becomes spiritually parched, God sends down rain in the form of Divine revelation and then it receives a new life and fruits and flowers of different hues, tastes and flavours grow, i.e. when a Divine Reformer appears, a community of righteous and God-fearing men is born, and pious and learned ‘ulema’ teach men the Word of God. Then there is a long interval and God’s Word is forgotten and His commandments are defied and disobeyed. Again, the earth becomes parched and dried up and again a generation of evil men, who are as good as dry fuel fit to be thrown into fire, is born and takes the place of good men. Thus the circle goes on.
b
35:28.
c
13:5; 16:14.
وَزُرُوۡعٍ وَّمَقَامٍ کَرِیۡمٍ
26:59.
b
26:59.
مُّحَمَّدٌ رَّسُوۡلُ اللّٰہِ ۚ وَالَّذِیۡنَ مَعَہٗۤ اَشِدَّآءُ عَلَی الۡکُفَّارِ رُحَمَآءُ بَیۡنَہُمۡ ۖ تَرٰٮہُمۡ رُکَّعًا سُجَّدًا یَّبۡتَغُوۡنَ فَضۡلًا مِّنَ اللّٰہِ وَرِضۡوٰنًا ۖ سِیۡمَاہُمۡ فِیۡ وُجُوۡہِہِمۡ مِّنۡ اَثَرِ السُّجُوۡدِ ۚ ذٰلِکَ مَثَلُہُمۡ فِی التَّوۡرٰٮۃِ ۚ وَمَثَلُہُمۡ فِی الۡاِنۡجِیۡلِ کَزَرۡعٍ اَخۡرَجَ شَطۡـَٔہٗ فَاٰزَرَہٗ فَاسۡتَغۡلَظَ فَاسۡتَوٰی عَلٰی سُوۡقِہٖ یُعۡجِبُ الزُّرَّاعَ لِیَغِیۡظَ بِہِمُ الۡکُفَّارَ ۗ وَعَدَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ مِنۡہُمۡ مَّغۡفِرَۃً وَّاَجۡرًا عَظِیۡمًۢا
9:123.
59:9.
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
9:123.
59:9.
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
9:123.
59:9.
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
1271
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
1272
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
1
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
2
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
c
9:123.
d
59:9.
3839
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
2785
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
2786
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.