بَقَرَ
Appears 7 times in Quran
Derived Words (1)
Words derived from the stem "بَقَرَ".
- cows
Occurrences in Quran
Found 7 verses containing "بَقَرَ".
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦٓ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا۟ بَقَرَةً ۖ قَالُوٓا۟ أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِٱللَّهِ أَنْ أَكُونَ مِنَ ٱلْجَٰهِلِينَ
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
4
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
74
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ ۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌۢ بَيْنَ ذَٰلِكَ ۖ فَٱفْعَلُوا۟ مَا تُؤْمَرُونَ
یعنی بیان شدہ حد بندی۔
Important Words:
فارض (old) is derived from فرض. They say فرضت البقرة meaning, the cow became old (Lane).
اعوان (full-grown) is derived from عان. They say عانت المراة i.e. the woman attained middle age. So عوان is said of one that has attained middle age. الحرب العوان means, the hottest and bloodiest part of a battle (Aqrab).
Commentary:
See under 2:72.
1
یعنی بیان شدہ حد بندی۔
75
Important Words:
فارض (old) is derived from فرض. They say فرضت البقرة meaning, the cow became old (Lane).
اعوان (full-grown) is derived from عان. They say عانت المراة i.e. the woman attained middle age. So عوان is said of one that has attained middle age. الحرب العوان means, the hottest and bloodiest part of a battle (Aqrab).
Commentary:
See under 2:72.
قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَآءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ ٱلنَّٰظِرِينَ
Important Words:
صفراء (of a dun colour) is the feminine from أصفر which signifies a thing having the colour of gold; yellow-coloured or saffron-coloured (Aqrab).
فاقع (pure and rich) is derived from فقع which means: (1) it was of a rich, pure and unmixed colour; or (2) its golden colour was rich and pure. فاقع means: (1) possessing pure and rich colour; (2) possessing rich and pure golden colour. Thus it is both general and particular (Aqrab).
Commentary:
See under 2:72.
76
Important Words:
صفراء (of a dun colour) is the feminine from أصفر which signifies a thing having the colour of gold; yellow-coloured or saffron-coloured (Aqrab).
فاقع (pure and rich) is derived from فقع which means: (1) it was of a rich, pure and unmixed colour; or (2) its golden colour was rich and pure. فاقع means: (1) possessing pure and rich colour; (2) possessing rich and pure golden colour. Thus it is both general and particular (Aqrab).
Commentary:
See under 2:72.
قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ إِنَّ ٱلْبَقَرَ تَشَٰبَهَ عَلَيْنَا وَإِنَّآ إِن شَآءَ ٱللَّهُ لَمُهْتَدُونَ
Important Words:
البقر (cows) is the plural ofالبقرة (a cow). The word is used for both male and female (Aqrab).
Commentary:
See under 2:72.
77
Important Words:
البقر (cows) is the plural ofالبقرة (a cow). The word is used for both male and female (Aqrab).
Commentary:
See under 2:72.
قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ ٱلْأَرْضَ وَلَا تَسْقِى ٱلْحَرْثَ مُسَلَّمَةٌ لَّا شِيَةَ فِيهَا ۚ قَالُوا۟ ٱلْـَٰٔنَ جِئْتَ بِٱلْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا۟ يَفْعَلُونَ
67:16.
67:16.
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for this animal had crept into their minds also. This is why, when they made an idol for themselves, they made it in the shape of a calf (Qur’an 2:52 & Exod. 32: 4). In order that their minds should have been purged of the feeling of veneration for the cow, they were repeatedly commanded to sacrifice it (Num. 19: 1-9; Lev. 4: 1-21; 16: 3, 11). It seems that they had a particular cow, which served as a pet among them, and they had a misgiving that the order pertained to it. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questioning some conditions were added to specify the animal.
67:16.
Commentary:
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for the cow had crept into the minds of the Israelites as well. This is why, when they made an idol for themselves, they made it in the shape of a calf (Quran 2:52 & Exod. 32:4). It was, therefore, quite in the fitness of things that, in order to root out this evil inclination from the hearts of the Israelites, they should have been repeatedly commanded to sacrifice the cow. And this was actually the case (Num. 19:1-9; Lev. 4:1-21; 16:3, 11; etc.) A nation which freely slaughters an animal can never think of deifying it.
In the verses under comment, i.e. vv. 68 to 72, mention is made of Moses having ordered the Israelites to sacrifice a cow. It appears that at first they were bidden to sacrifice an ordinary cow, but it seems they had a particular cow which served as a pet among them and they had a natural misgiving that the order pertained to that cow. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questionings some conditions were added to specify the animal. Finally, when the description given by Moses corresponded to the particular cow which they had in view, they had perforce to say, Now hast thou brought the truth, the words showing that from the very beginning they had in their mind some particular cow to which they thought the command pertained. Caught in their own net, they were guided aright and had to slaughter the very cow which served as a pet among them and thus a great step was taken to uproot the evil from their hearts.
This incident finds mention in the Bible also (Num. 19:1-9). The Quranic version, however, differs slightly from that of the Bible. According to the Quran, the Israelites were at first ordered to slaughter an ordinary cow, and it was only on their repeated questioning that descriptions were added to specify it. On the other hand, the Biblical version makes no mention of this questioning, but tells us that at the very outset the Israelites were ordered to slaughter a cow answering a particular description. Again, the narrative of the Quran, shows that it was with great reluctance that the Israelites finally complied with the command, but the Bible throws no light on the manner in which the divine behest was carried out. It is not difficult to see on which side the truth lies. It is too much to believe that the Israelites, who were ever ready to quarrel with Moses on receipt of an injunction against their wishes, should have carried out, without question, the order relating to the slaughter of a cow.
b
67:16.
a
67:16.
78
Commentary:
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for the cow had crept into the minds of the Israelites as well. This is why, when they made an idol for themselves, they made it in the shape of a calf (Quran 2:52 & Exod. 32:4). It was, therefore, quite in the fitness of things that, in order to root out this evil inclination from the hearts of the Israelites, they should have been repeatedly commanded to sacrifice the cow. And this was actually the case (Num. 19:1-9; Lev. 4:1-21; 16:3, 11; etc.) A nation which freely slaughters an animal can never think of deifying it.
In the verses under comment, i.e. vv. 68 to 72, mention is made of Moses having ordered the Israelites to sacrifice a cow. It appears that at first they were bidden to sacrifice an ordinary cow, but it seems they had a particular cow which served as a pet among them and they had a natural misgiving that the order pertained to that cow. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questionings some conditions were added to specify the animal. Finally, when the description given by Moses corresponded to the particular cow which they had in view, they had perforce to say, Now hast thou brought the truth, the words showing that from the very beginning they had in their mind some particular cow to which they thought the command pertained. Caught in their own net, they were guided aright and had to slaughter the very cow which served as a pet among them and thus a great step was taken to uproot the evil from their hearts.
This incident finds mention in the Bible also (Num. 19:1-9). The Quranic version, however, differs slightly from that of the Bible. According to the Quran, the Israelites were at first ordered to slaughter an ordinary cow, and it was only on their repeated questioning that descriptions were added to specify it. On the other hand, the Biblical version makes no mention of this questioning, but tells us that at the very outset the Israelites were ordered to slaughter a cow answering a particular description. Again, the narrative of the Quran, shows that it was with great reluctance that the Israelites finally complied with the command, but the Bible throws no light on the manner in which the divine behest was carried out. It is not difficult to see on which side the truth lies. It is too much to believe that the Israelites, who were ever ready to quarrel with Moses on receipt of an injunction against their wishes, should have carried out, without question, the order relating to the slaughter of a cow.
a
67:16.
108
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for this animal had crept into their minds also. This is why, when they made an idol for themselves, they made it in the shape of a calf (Qur’an 2:52 & Exod. 32: 4). In order that their minds should have been purged of the feeling of veneration for the cow, they were repeatedly commanded to sacrifice it (Num. 19: 1-9; Lev. 4: 1-21; 16: 3, 11). It seems that they had a particular cow, which served as a pet among them, and they had a misgiving that the order pertained to it. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questioning some conditions were added to specify the animal.
وَقَالَ ٱلْمَلِكُ إِنِّىٓ أَرَىٰ سَبْعَ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ ۖ يَٰٓأَيُّهَا ٱلْمَلَأُ أَفْتُونِى فِى رُءْيَٰىَ إِن كُنتُمْ لِلرُّءْيَا تَعْبُرُونَ
Important Words:
عجاف (withered) of which the singular is اعجف is derived from عجف i.e. it (a beast) became lean, meagre and emaciated. اعجف means, lean, meagre or emaciated, having lost fatness or plumpness. وجه اعجف means, a face that has little flesh (Lane).
تعبرون (you can interpret a dream) is derived from عبر. They say عبر السبیل (‘abara) i.e. he travelled or passed along the way as though he cut it. عبر النھر (‘abbara) means he conveyed him across the river. عبر الرؤیا means, he interpreted or explained the dream and told its final sequel or result. They say عبر عما فی نفسه i.e. he declared or explained what was in his mind. They say عبرت عن فلان i.e. I spoke for such a one. The Quranic expression ان کنتم للرؤیا تعبرون means, if you be the interpreters of the dream, or if you can interpret a dream (Lane & Aqrab).
Commentary:
It appears from this verse that the King was so fully convinced that his vision was real and true that he not only asked the learned men of his court to interpret it but also wished them to tell him what he should do to escape its evil effects, if any. The vision seemed to be so vivid that the King was deeply affected by it and his fright became the means of Joseph’s deliverance from the prison.
1547
Important Words:
عجاف (withered) of which the singular is اعجف is derived from عجف i.e. it (a beast) became lean, meagre and emaciated. اعجف means, lean, meagre or emaciated, having lost fatness or plumpness. وجه اعجف means, a face that has little flesh (Lane).
تعبرون (you can interpret a dream) is derived from عبر. They say عبر السبیل (‘abara) i.e. he travelled or passed along the way as though he cut it. عبر النھر (‘abbara) means he conveyed him across the river. عبر الرؤیا means, he interpreted or explained the dream and told its final sequel or result. They say عبر عما فی نفسه i.e. he declared or explained what was in his mind. They say عبرت عن فلان i.e. I spoke for such a one. The Quranic expression ان کنتم للرؤیا تعبرون means, if you be the interpreters of the dream, or if you can interpret a dream (Lane & Aqrab).
Commentary:
It appears from this verse that the King was so fully convinced that his vision was real and true that he not only asked the learned men of his court to interpret it but also wished them to tell him what he should do to escape its evil effects, if any. The vision seemed to be so vivid that the King was deeply affected by it and his fright became the means of Joseph’s deliverance from the prison.
يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ لَّعَلِّىٓ أَرْجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمْ يَعْلَمُونَ
Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself.
1550
Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself.