زُخۡرُف
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "زُخۡرُف".
Occurrences in Quran
Found 4 verses containing "زُخۡرُف".
وَکَذٰلِکَ جَعَلۡنَا لِکُلِّ نَبِیٍّ عَدُوًّا شَیٰطِیۡنَ الۡاِنۡسِ وَالۡجِنِّ یُوۡحِیۡ بَعۡضُہُمۡ اِلٰی بَعۡضٍ زُخۡرُفَ الۡقَوۡلِ غُرُوۡرًا ۚ وَلَوۡ شَآءَ رَبُّکَ مَا فَعَلُوۡہُ ۖ فَذَرۡہُمۡ وَمَا یَفۡتَرُوۡنَ
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
25:32.
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
25:32.
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
c
25:32.
455
“人 和 جِنّ (Jinn, 精纳)” 这些字, 在 «古兰经» 许多经文中出现, 并不意指安拉的两种不同创造物, 而是指两类人; “人” 指的是群众或一般人, 而 “精纳” 代表大人物, 他们常常脱离老百姓, 不同他们混在一起, 实际上大家老是见不到他们。
3
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
a
25:32.
854
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
a
25:32.
900
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
اِنَّمَا مَثَلُ الۡحَیٰوۃِ الدُّنۡیَا کَمَآءٍ اَنۡزَلۡنٰہُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِہٖ نَبَاتُ الۡاَرۡضِ مِمَّا یَاۡکُلُ النَّاسُ وَالۡاَنۡعٰمُ حَتّٰۤی اِذَاۤ اَخَذَتِ الۡاَرۡضُ زُخۡرُفَہَا وَازَّیَّنَتۡ وَظَنَّ اَہۡلُہَاۤ اَنَّہُمۡ قٰدِرُوۡنَ عَلَیۡہَاۤ اَتٰٮہَاۤ اَمۡرُنَا لَیۡلًا اَوۡ نَہَارًا فَجَعَلۡنٰہَا حَصِیۡدًا کَاَنۡ لَّمۡ تَغۡنَ بِالۡاَمۡسِ ۚ کَذٰلِکَ نُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّتَفَکَّرُوۡنَ
3:118.
11:69.
18:46.
The moral of the parable is that when nations become proud and vain and take life lightly, their decline sets in and they come to grief.
18:46.
3:118.
11:69.
Important Words:
حصیدا (a field that is mown down) is derived from حصد meaning, he reaped or cut with the scythe seed-produce or plants or herbage. They say حصدھم بالسیف i.e. he mowed them down with the sword; he slew them; he exerted his utmost power or exceeded ordinary bounds in slaying them; he exterminated them with the sword. The Arab proverb من زرع الشر حصد الندامةmeans, he who sows evil reaps regret. حصید means, reaped seed-produce; grain that is reaped; seed-produce torn up and carried away by the wind; slain or mown down with the sword, like seed-produce when reaped. حصاد means, time or season of reaping; what remains on the ground after the crop has been reaped; what falls off and becomes scattered of the seed-produce (Lane & Aqrab).
Commentary:
The life of this world has been likened here to rainwater. The verse purports to say that when rain descends from heaven, it causes various kinds of vegetation to grow. Some of them are useful for man and others for animals. But man, instead of ascribing this to the favour of God, looks upon it as the fruit of his own industry and skill. When, however, in consequence of his pride and vanity, a sudden visitation from God destroys all the produce of the earth, he cannot prevent or delay its destruction, let alone possess the power to produce it which he so vaingloriously claimed to have. The moral of the parable is that when nations become proud and vain, i.e. when they take life lightly, their decline sets in and they come to grief.
Water in this verse may also be taken to stand for the word of God. In this sense, the verse would mean that the word of God brings about mighty changes in the life of those who accept and follow it and various new sciences come into existence as a result of its study and new discoveries are made in the material as well as in the spiritual world. The revelation of the Quran gave birth not only to highly spiritual and righteous men but also to eminent philosophers and scientists. But when Muslims became vain and refused to acknowledge their debt to the word of God and began to look upon themselves as the real originators and creators of all these sciences, they fell from the high pedestal of material and spiritual glory to the depths of degradation and degeneration.
b
18:46.
c
3:118.
d
11:69.
a
18:46.
b
3:118.
c
11:69.
1300
Important Words:
حصیدا (a field that is mown down) is derived from حصد meaning, he reaped or cut with the scythe seed-produce or plants or herbage. They say حصدھم بالسیف i.e. he mowed them down with the sword; he slew them; he exerted his utmost power or exceeded ordinary bounds in slaying them; he exterminated them with the sword. The Arab proverb من زرع الشر حصد الندامةmeans, he who sows evil reaps regret. حصید means, reaped seed-produce; grain that is reaped; seed-produce torn up and carried away by the wind; slain or mown down with the sword, like seed-produce when reaped. حصاد means, time or season of reaping; what remains on the ground after the crop has been reaped; what falls off and becomes scattered of the seed-produce (Lane & Aqrab).
Commentary:
The life of this world has been likened here to rainwater. The verse purports to say that when rain descends from heaven, it causes various kinds of vegetation to grow. Some of them are useful for man and others for animals. But man, instead of ascribing this to the favour of God, looks upon it as the fruit of his own industry and skill. When, however, in consequence of his pride and vanity, a sudden visitation from God destroys all the produce of the earth, he cannot prevent or delay its destruction, let alone possess the power to produce it which he so vaingloriously claimed to have. The moral of the parable is that when nations become proud and vain, i.e. when they take life lightly, their decline sets in and they come to grief.
Water in this verse may also be taken to stand for the word of God. In this sense, the verse would mean that the word of God brings about mighty changes in the life of those who accept and follow it and various new sciences come into existence as a result of its study and new discoveries are made in the material as well as in the spiritual world. The revelation of the Quran gave birth not only to highly spiritual and righteous men but also to eminent philosophers and scientists. But when Muslims became vain and refused to acknowledge their debt to the word of God and began to look upon themselves as the real originators and creators of all these sciences, they fell from the high pedestal of material and spiritual glory to the depths of degradation and degeneration.
a
3:118.
b
11:69.
c
18:46.
1252
The moral of the parable is that when nations become proud and vain and take life lightly, their decline sets in and they come to grief.
اَوۡ یَکُوۡنَ لَکَ بَیۡتٌ مِّنۡ زُخۡرُفٍ اَوۡ تَرۡقٰی فِی السَّمَآءِ وَلَنۡ نُّؤۡمِنَ لِرُقِیِّکَ حَتّٰی تُنَزِّلَ عَلَیۡنَا کِتٰبًا نَّقۡرَؤُہٗ ۗ قُلۡ سُبۡحَانَ رَبِّیۡ ہَلۡ کُنۡتُ اِلَّا بَشَرًا رَّسُوۡلًا
اس آیت سے واضح ہے کہ معراج کا معجزہ بھی کفار کے لئے کافی نہ تھا۔ وہ اس پر مصر تھے کہ آسمان پر جانے کو ہم تب مانیں گے جب ایک کتاب بھی آپ اتار کر لائیں‘ جسے ہم خود چھو کر دیکھیں اور پڑھیں ورنہ خالی کہہ دینا کہ میں آسمان پر گیا تھا۔ ہمارے لئے کافی نہ ہوگا۔
یعنی بشر رسول آسمان پر نہیں جا سکتا۔ تعجب ہے مسلمانوں پر جو اس کے باوجود مسیح کو آسمان پر مانتے ہیں حالانکہ قرآن مجید کے مطابق وہ بشر رسول تھا۔
In answer to their impudent demands the disbelievers are told that these demands pertain either to God or to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. As for their demands pertaining to the Holy Prophet, they are incompatible with his limited powers as a human being and his mission as a Prophet of God.
Commentary:
The contemptuous tone of the disbelievers’ discourse is continued in this verse. They are represented as saying to the Prophet that if he could not accomplish any of the things they demanded of him, he might at least have some good things for himself. Pharaoh had challenged Moses that he could not be a true Prophet because he possessed no bracelets of gold (43:54); but the Meccan disbelievers went a step further and declared that the Prophet’s claims could only be regarded true if he possessed a house made of gold.
The words, Or thou ascend up into heaven…that we can read, contain a derisive reference to the Mi‘raj or the Ascension of the Prophet. The disbelievers meant to say that they would not believe in his ascension unless he stayed in the heavens and let fall to them a book that they might read. To these foolish demands of the disbelievers the words, Say, Holy is my Lord! I am not but a man sent as a Messenger, embody a crushing reply. They are told that their demands fall under two heads: (a) those that pertain to God; (b) those that pertain to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. These demands have nothing to do with the spiritual development of man for which Divine Messengers are raised. As for their demands pertaining to the Prophet, they are incompatible with his humanity and his mission as a Prophet of God. A human being, even one invested with prophethood, could not and would not indulge in such acrobatic feats.
1
اس آیت سے واضح ہے کہ معراج کا معجزہ بھی کفار کے لئے کافی نہ تھا۔ وہ اس پر مصر تھے کہ آسمان پر جانے کو ہم تب مانیں گے جب ایک کتاب بھی آپ اتار کر لائیں‘ جسے ہم خود چھو کر دیکھیں اور پڑھیں ورنہ خالی کہہ دینا کہ میں آسمان پر گیا تھا۔ ہمارے لئے کافی نہ ہوگا۔
2
یعنی بشر رسول آسمان پر نہیں جا سکتا۔ تعجب ہے مسلمانوں پر جو اس کے باوجود مسیح کو آسمان پر مانتے ہیں حالانکہ قرآن مجید کے مطابق وہ بشر رسول تھا۔
2022
Commentary:
The contemptuous tone of the disbelievers’ discourse is continued in this verse. They are represented as saying to the Prophet that if he could not accomplish any of the things they demanded of him, he might at least have some good things for himself. Pharaoh had challenged Moses that he could not be a true Prophet because he possessed no bracelets of gold (43:54); but the Meccan disbelievers went a step further and declared that the Prophet’s claims could only be regarded true if he possessed a house made of gold.
The words, Or thou ascend up into heaven…that we can read, contain a derisive reference to the Mi‘raj or the Ascension of the Prophet. The disbelievers meant to say that they would not believe in his ascension unless he stayed in the heavens and let fall to them a book that they might read. To these foolish demands of the disbelievers the words, Say, Holy is my Lord! I am not but a man sent as a Messenger, embody a crushing reply. They are told that their demands fall under two heads: (a) those that pertain to God; (b) those that pertain to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. These demands have nothing to do with the spiritual development of man for which Divine Messengers are raised. As for their demands pertaining to the Prophet, they are incompatible with his humanity and his mission as a Prophet of God. A human being, even one invested with prophethood, could not and would not indulge in such acrobatic feats.
1652
In answer to their impudent demands the disbelievers are told that these demands pertain either to God or to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. As for their demands pertaining to the Holy Prophet, they are incompatible with his limited powers as a human being and his mission as a Prophet of God.
وَزُخۡرُفًا ۚ وَاِنۡ کُلُّ ذٰلِکَ لَمَّا مَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا ۚ وَالۡاٰخِرَۃُ عِنۡدَ رَبِّکَ لِلۡمُتَّقِیۡنَ
人们绝不会因为消灭了方法、财产和地位的不同而成为一种类型的人, 人类社会也不会因此而停止发挥作用。安拉是可以为不信者提供银制的房屋, 其 门户和阶梯是金制的, 不过在安拉看来这些东西毫无价值可言。
Were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type, and human society would have ceased to function. God would have provided disbelievers with houses made of silver, having doors and stairways made of gold, because these things possess no value or worth in His sight.
Commentary:
The verse purports to say that were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type and human society would have ceased to function, God would have provided all disbelievers with houses made of silver, having doors and stairways of silver, and would have given them couches of silver on which to recline and other ornaments of gold, because these things possess no worth or value in His sight or at the most are a temporary embellishment of this worldly life which itself is of very short duration. But the life eternal and everlasting, whose blessings will know no limitation or diminution is only for the righteous and God-fearing.
1224
人们绝不会因为消灭了方法、财产和地位的不同而成为一种类型的人, 人类社会也不会因此而停止发挥作用。安拉是可以为不信者提供银制的房屋, 其 门户和阶梯是金制的, 不过在安拉看来这些东西毫无价值可言。
3664
Commentary:
The verse purports to say that were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type and human society would have ceased to function, God would have provided all disbelievers with houses made of silver, having doors and stairways of silver, and would have given them couches of silver on which to recline and other ornaments of gold, because these things possess no worth or value in His sight or at the most are a temporary embellishment of this worldly life which itself is of very short duration. But the life eternal and everlasting, whose blessings will know no limitation or diminution is only for the righteous and God-fearing.
2678
Were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type, and human society would have ceased to function. God would have provided disbelievers with houses made of silver, having doors and stairways made of gold, because these things possess no value or worth in His sight.