جَنَاح
Appears 6 times in Quran
Derived Words (8)
Words derived from the stem "جَنَاح".
- thy arm
- thy wing
- thy armpit
- on its two wings
- wing
- wing
- thy arm
- thy wing
- thy armpit
- on its two wings
Occurrences in Quran
Found 6 verses containing "جَنَاح".
وَمَا مِنۡ دَآبَّۃٍ فِی الۡاَرۡضِ وَلَا طٰٓئِرٍ یَّطِیۡرُ بِجَنَاحَیۡہِ اِلَّاۤ اُمَمٌ اَمۡثَالُکُمۡ ۚ مَّا فَرَّطۡنَا فِی الۡکِتٰبِ مِنۡ شَیۡءٍ ۚ ثُمَّ اِلٰی رَبِّہِمۡ یُحۡشَرُوۡنَ
یعنی خداتعالیٰ کے قانون کے تابع ہیں۔
یعنی سب قسم کی تعلیمات دے دی ہیں۔
11:7, 57.
16:90.
The verse points out that even birds and insects, like ants, can understand from atmospheric change that a storm is imminent, and animals like dogs understand the orders of their masters but the foolish disbelievers do not see the writing on the wall and do not realize that by rejecting the Holy Prophet they are incurring the displeasure of God. They are warned that all their actions have been recorded and they will have to answer for them. The verse further seems to point to two classes of men: (a) Those who like the beasts are wholly bent upon the earth and their entire life is confined to satisfying their physical desires. (b) Those who like birds soar high into spiritual regions—highly spiritual persons having been likened to birds in the Qur’an (3:50).
11:7, 57.
16:90.
Important Words:
امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).
امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).
Commentary:
The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.
Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).
The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection.
a
11:7, 57.
b
16:90.
3
یعنی خداتعالیٰ کے قانون کے تابع ہیں۔
4
یعنی سب قسم کی تعلیمات دے دی ہیں۔
b
11:7, 57.
c
16:90.
786
Important Words:
امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).
امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).
Commentary:
The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.
Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).
The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection.
b
11:7, 57.
c
16:90.
846
The verse points out that even birds and insects, like ants, can understand from atmospheric change that a storm is imminent, and animals like dogs understand the orders of their masters but the foolish disbelievers do not see the writing on the wall and do not realize that by rejecting the Holy Prophet they are incurring the displeasure of God. They are warned that all their actions have been recorded and they will have to answer for them. The verse further seems to point to two classes of men: (a) Those who like the beasts are wholly bent upon the earth and their entire life is confined to satisfying their physical desires. (b) Those who like birds soar high into spiritual regions—highly spiritual persons having been likened to birds in the Qur’an (3:50).
لَا تَمُدَّنَّ عَیۡنَیۡکَ اِلٰی مَا مَتَّعۡنَا بِہٖۤ اَزۡوٰجًا مِّنۡہُمۡ وَلَا تَحۡزَنۡ عَلَیۡہِمۡ وَاخۡفِضۡ جَنَاحَکَ لِلۡمُؤۡمِنِیۡنَ
20:132.
یعنی اے نبیؐ ! کفار کے اموال کو تعجب کی نگاہ سے نہ دیکھ۔ کیونکہ ان کے لئے تباہی مقدر ہو چکی ہے۔ پس نہ تو یہ مال ان کو نفع دے گا اور نہ تیرا ان کے لئے غمزدہ ہونا ان کو نفع دے گا۔ پس اس خیال کو دل سے نکال دے۔
20:132.
The real significance of the verse is that the Holy Prophet has been told not to grieve over the fact that disbelievers were about to be punished and all their riches, prosperity and glory of which they are so proud would be of no avail to them.
20:132.
Important Words:
تمدن (stretch) is derived from مد which means, he strained, extended or stretched a thing. مدنظرہ الیه means, he stretched his eyes towards it (Aqrab).
ازواجا (some classes) is the plural of زوج which means, any sort of thing; sort or species i.e. class; one of a pair or couple of things; a thing having with it a thing of the same kind; a woman’s husband or a man’s wife (Lane & Aqrab).
Commentary:
The words, Stretch not thine eyes towards that what We have bestowed on some classes of them, do not mean that the Holy Prophet is here bidden not to covet the worldly possession of disbelievers, for such an interpretation is not only inconsistent with his dignity and nobility of character but also is in conflict with the clauses that immediately follow, viz.and grieve not over them and lower thy wing of mercy for the believers. The real significance of these words is that the Holy Prophet has here been told not to grieve over the fact that disbelievers, instead of feeling grateful to God Who had bestowed riches and prosperity on them, had incurred His wrath on account of their wickedness and now all their glory and power was going to depart and they were about to be destroyed. In fact, it had very much grieved the Holy Prophetthat the disbelievers whom God had blessed with such prosperity were going to be destroyed for their disobedience. He had wished and prayed that they should have believed in him and thus have inherited the spiritual blessings promised to his followers. But instead of this they disobeyed God and defied His Prophet and therefore were going to be destroyed as God had informed the Holy Prophet in the words: and the hour is sure to come (v. 86). This naturally caused much grief to the Holy Prophet who has been here bidden not to grieve for the Meccans, for they had made themselves deserving of this fate, but to devote his merciful attention to the up-bringing of the small community of believers and to look after their moral and spiritual welfare. Incidentally, this injunction also implied a veiled hint about the impending migration of the Holy Prophet and his followers to Medina; for it was not possible to train and bring up the small band of believers as pioneers of the new world order so long as they were in Mecca, where they had no freedom of action. The verse also hints that the Holy Prophet desired to delay and postpone his departure from Mecca out of a heartfelt desire to save the disbelievers, if possible. He is bidden here to wait no longer and prepare for departure.
The words, Stretch not thine eyes towards what We have bestowed on some classes of them, do not refer even to the Companions of the Holy Prophet, as suggested by some commentators, who assert that these words depict the mental condition of some of the Muslims at the time when they saw the caravans of the two Jewish tribes of Banu Quraizah and Banu Nadir laden with jewels, scents, etc. The fact that the whole Surah has been admitted by the consensus of scholarly opinion to have been revealed at Mecca, where there were no Jews, knocks the bottom out of this baseless insinuation.
d
20:132.
2
یعنی اے نبیؐ ! کفار کے اموال کو تعجب کی نگاہ سے نہ دیکھ۔ کیونکہ ان کے لئے تباہی مقدر ہو چکی ہے۔ پس نہ تو یہ مال ان کو نفع دے گا اور نہ تیرا ان کے لئے غمزدہ ہونا ان کو نفع دے گا۔ پس اس خیال کو دل سے نکال دے۔
a
20:132.
1792
Important Words:
تمدن (stretch) is derived from مد which means, he strained, extended or stretched a thing. مدنظرہ الیه means, he stretched his eyes towards it (Aqrab).
ازواجا (some classes) is the plural of زوج which means, any sort of thing; sort or species i.e. class; one of a pair or couple of things; a thing having with it a thing of the same kind; a woman’s husband or a man’s wife (Lane & Aqrab).
Commentary:
The words, Stretch not thine eyes towards that what We have bestowed on some classes of them, do not mean that the Holy Prophet is here bidden not to covet the worldly possession of disbelievers, for such an interpretation is not only inconsistent with his dignity and nobility of character but also is in conflict with the clauses that immediately follow, viz.and grieve not over them and lower thy wing of mercy for the believers. The real significance of these words is that the Holy Prophet has here been told not to grieve over the fact that disbelievers, instead of feeling grateful to God Who had bestowed riches and prosperity on them, had incurred His wrath on account of their wickedness and now all their glory and power was going to depart and they were about to be destroyed. In fact, it had very much grieved the Holy Prophetthat the disbelievers whom God had blessed with such prosperity were going to be destroyed for their disobedience. He had wished and prayed that they should have believed in him and thus have inherited the spiritual blessings promised to his followers. But instead of this they disobeyed God and defied His Prophet and therefore were going to be destroyed as God had informed the Holy Prophet in the words: and the hour is sure to come (v. 86). This naturally caused much grief to the Holy Prophet who has been here bidden not to grieve for the Meccans, for they had made themselves deserving of this fate, but to devote his merciful attention to the up-bringing of the small community of believers and to look after their moral and spiritual welfare. Incidentally, this injunction also implied a veiled hint about the impending migration of the Holy Prophet and his followers to Medina; for it was not possible to train and bring up the small band of believers as pioneers of the new world order so long as they were in Mecca, where they had no freedom of action. The verse also hints that the Holy Prophet desired to delay and postpone his departure from Mecca out of a heartfelt desire to save the disbelievers, if possible. He is bidden here to wait no longer and prepare for departure.
The words, Stretch not thine eyes towards what We have bestowed on some classes of them, do not refer even to the Companions of the Holy Prophet, as suggested by some commentators, who assert that these words depict the mental condition of some of the Muslims at the time when they saw the caravans of the two Jewish tribes of Banu Quraizah and Banu Nadir laden with jewels, scents, etc. The fact that the whole Surah has been admitted by the consensus of scholarly opinion to have been revealed at Mecca, where there were no Jews, knocks the bottom out of this baseless insinuation.
b
20:132.
1523
The real significance of the verse is that the Holy Prophet has been told not to grieve over the fact that disbelievers were about to be punished and all their riches, prosperity and glory of which they are so proud would be of no avail to them.
وَاخۡفِضۡ لَہُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحۡمَۃِ وَقُل رَّبِّ ارۡحَمۡہُمَا کَمَا رَبَّیَانِیۡ صَغِیۡرًا
14:42; 46:16; 71:29.
By a beautiful simile the verse inculcates kindness to parents. As parental love is incapable of being adequately repaid, the deficiency in this respect is enjoined to be made up by prayer for them. The prayer shows that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood by their parents.
14:42; 46:16; 71:29.
Important Words:
جناح الذل (wing of humility). جناح is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائرi.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جنح اللیلmeans, the night came on. جناح means wing; hand; upper arm or arm from the shoulder to the elbow; edge; side; wing of an army; protection; a part or portion of a thing. The Arabs say ھو مقصوص الجناح i.e. he has his wings clipped, meaning, he lacks strength or power or ability. One would say انا فی جناح فلان i.e. I am under the protection of such a one. خفض له جناحه means, he lowered to him his wing. The Quranic expression واخفض لھما جناح الذل means, And make soft to them thy submissive side i.e. treat them with gentleness and submissiveness or lower to them the wing of submissiveness, meaning, be submissive to them (Lane & Aqrab).
ذل (dhull) is derived from ذل (dhalla) which means, he or it was or became low, abject, despicable, humble and weak; he or it (an animal) was or became easy, tractable, submissive or manageable; it (a road) was or became beaten or trodden so as to be rendered easy to walk or ride upon; it (a tank) was or became broken. ذل (dhull) is synonymous with ذل (dhill) and means, lowness; paltriness, abasement, and weakness; easiness, tractableness; submissiveness; also gentleness; and mercy. According to Imam Raghib ذل (dhull) is a consequence of subjection and ذل (dhill) is what is after refractoriness (Lane, Aqrab & Mufradat).
Commentary:
The verse uses a beautiful simile to teach the Faithful to be always kind to their parents. It purports to say that as ordinarily a person can never fully repay the love and affection his parents gave him when he was yet a child, he should make up the deficiency by praying for them. The words of the prayer imply that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood.
a
14:42; 46:16; 71:29.
712
这节经文用一种优美的直喻谆谆教诲要和善对待双亲。由于父母对子女的爱是报答不尽的, 这方面的欠缺只能被告诫为他俩祈祷来弥补。这一祈祷表明, 父母到了老年需要小心和热情地侍候, 正像孩子在幼小时需要双亲的照顾一样。
a
14:42; 46:16; 71:29.
1954
Important Words:
جناح الذل (wing of humility). جناح is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائرi.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جنح اللیلmeans, the night came on. جناح means wing; hand; upper arm or arm from the shoulder to the elbow; edge; side; wing of an army; protection; a part or portion of a thing. The Arabs say ھو مقصوص الجناح i.e. he has his wings clipped, meaning, he lacks strength or power or ability. One would say انا فی جناح فلان i.e. I am under the protection of such a one. خفض له جناحه means, he lowered to him his wing. The Quranic expression واخفض لھما جناح الذل means, And make soft to them thy submissive side i.e. treat them with gentleness and submissiveness or lower to them the wing of submissiveness, meaning, be submissive to them (Lane & Aqrab).
ذل (dhull) is derived from ذل (dhalla) which means, he or it was or became low, abject, despicable, humble and weak; he or it (an animal) was or became easy, tractable, submissive or manageable; it (a road) was or became beaten or trodden so as to be rendered easy to walk or ride upon; it (a tank) was or became broken. ذل (dhull) is synonymous with ذل (dhill) and means, lowness; paltriness, abasement, and weakness; easiness, tractableness; submissiveness; also gentleness; and mercy. According to Imam Raghib ذل (dhull) is a consequence of subjection and ذل (dhill) is what is after refractoriness (Lane, Aqrab & Mufradat).
Commentary:
The verse uses a beautiful simile to teach the Faithful to be always kind to their parents. It purports to say that as ordinarily a person can never fully repay the love and affection his parents gave him when he was yet a child, he should make up the deficiency by praying for them. The words of the prayer imply that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood.
a
14:42; 46:16; 71:29.
1609
By a beautiful simile the verse inculcates kindness to parents. As parental love is incapable of being adequately repaid, the deficiency in this respect is enjoined to be made up by prayer for them. The prayer shows that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood by their parents.
وَاضۡمُمۡ یَدَکَ اِلٰی جَنَاحِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ اٰیَۃً اُخۡرٰی
7:109; 27:13; 28:33.
موسٰیؑ کی کتاب تورات ہے‘ مگر اس نے یہ ظلم کیا ہے کہ ہاتھ کی سفیدی کو کوڑھ کی طرف منسوب کیا ہے (دیکھئے خروج باب۴ آیت۶) لیکن قرآن مجید جو تورات کی مدِّمقابل کتاب ہے اور بنو اسماعیل کے ایک فرد پر نازل ہوئی ہے وہ موسٰیؑ پر سے یہ الزام دور کرتی ہے اور کہتی ہے کہ ہاتھ سفید تو نکلا مگر اس کی سفیدی بیماری کی وجہ سے نہ تھی۔ یہود اور نصاریٰ کو یہ فرق دیکھ کر اور اپنی گندہ د ہنی کو دیکھ کر شرمانا چاہئے۔
7:109; 27:13; 28:33.
Yad means, hand or arm and figuratively signifies favour, beneficence; power, authority; help, protection; community, party (Aqrab).
One of the meanings of Yad (hand) being a community or people, the expression in the text contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all moral evils. Yade Baida’ may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109; and 26:34.
7:109; 27:13; 28:33.
Important Words:
یدک (thy hand). ید is derived from یدی (yada). یدی الرجل means, he hit or hurt the hand of the man; he did a good to him. یدی فلان من فلان (yadiya) means, such a one received a favour or bounty from such a one. ید means, hand or arm; and figuratively means, favour, benefit, bounty or beneficence; power, dominion, control, authority or assistance; help, protection; troop, host, army; shame, disgrace; duration, length; community, party; etc. سقط فی یدیه means, he felt ashamed; he was smitten with remorse; أعطی بیدہ means, he obeyed and submitted; ھذا فی یدی means, this is under my possession or authority. ید الطائرmeans, the wing of the bird; ید الزمان means, the length or duration of the time. یداللّٰه مع الجماعة means, the help or protection of God is with the community (Aqrab).
جناح (arm-pit) means, wing; hand; upper arm or arm from the shoulder to the elbow, edge; side; wing of an army; protection; a part or position of a thing; a community or people (Lane & Aqrab). See also 17:25.
Commentary:
One of the meanings of ید (hand) as stated above under "Important Words" is, a community or people. According to this meaning the expression واضمم یدک الی جناحک contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all evil.
ید بیضاء (white hand) may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109 & 26:33-34.
c
7:109; 27:13; 28:33.
4
موسٰیؑ کی کتاب تورات ہے‘ مگر اس نے یہ ظلم کیا ہے کہ ہاتھ کی سفیدی کو کوڑھ کی طرف منسوب کیا ہے (دیکھئے خروج باب۴ آیت۶) لیکن قرآن مجید جو تورات کی مدِّمقابل کتاب ہے اور بنو اسماعیل کے ایک فرد پر نازل ہوئی ہے وہ موسٰیؑ پر سے یہ الزام دور کرتی ہے اور کہتی ہے کہ ہاتھ سفید تو نکلا مگر اس کی سفیدی بیماری کی وجہ سے نہ تھی۔ یہود اور نصاریٰ کو یہ فرق دیکھ کر اور اپنی گندہ د ہنی کو دیکھ کر شرمانا چاہئے۔
a
7:109; 27:13; 28:33.
2254
Important Words:
یدک (thy hand). ید is derived from یدی (yada). یدی الرجل means, he hit or hurt the hand of the man; he did a good to him. یدی فلان من فلان (yadiya) means, such a one received a favour or bounty from such a one. ید means, hand or arm; and figuratively means, favour, benefit, bounty or beneficence; power, dominion, control, authority or assistance; help, protection; troop, host, army; shame, disgrace; duration, length; community, party; etc. سقط فی یدیه means, he felt ashamed; he was smitten with remorse; أعطی بیدہ means, he obeyed and submitted; ھذا فی یدی means, this is under my possession or authority. ید الطائرmeans, the wing of the bird; ید الزمان means, the length or duration of the time. یداللّٰه مع الجماعة means, the help or protection of God is with the community (Aqrab).
جناح (arm-pit) means, wing; hand; upper arm or arm from the shoulder to the elbow, edge; side; wing of an army; protection; a part or position of a thing; a community or people (Lane & Aqrab). See also 17:25.
Commentary:
One of the meanings of ید (hand) as stated above under "Important Words" is, a community or people. According to this meaning the expression واضمم یدک الی جناحک contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all evil.
ید بیضاء (white hand) may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109 & 26:33-34.
b
7:109; 27:13; 28:33.
1817
Yad means, hand or arm and figuratively signifies favour, beneficence; power, authority; help, protection; community, party (Aqrab).
1818
One of the meanings of Yad (hand) being a community or people, the expression in the text contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all moral evils. Yade Baida’ may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109; and 26:34.
وَاخۡفِضۡ جَنَاحَکَ لِمَنِ اتَّبَعَکَ مِنَ الۡمُؤۡمِنِیۡنَ
15:89.
15:89.
15:89.
c
15:89.
c
15:89.
a
15:89.
اُسۡلُکۡ یَدَکَ فِیۡ جَیۡبِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ وَّاضۡمُمۡ اِلَیۡکَ جَنَاحَکَ مِنَ الرَّہۡبِ ۖ فَذٰنِکَ بُرۡہٰنَانِ مِنۡ رَّبِّکَ اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
c
7:109; 20:23; 27:13.
c
7:109; 20:23; 27:13.
2898
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
a
7:109; 20:23; 27:13.