اَسَاوِر
Appears 4 times in Quran
Derived Words (1)
Words derived from the stem "اَسَاوِر".
- bracelets
Occurrences in Quran
Found 4 verses containing "اَسَاوِر".
اُولٰٓئِکَ لَہُمۡ جَنّٰتُ عَدۡنٍ تَجۡرِیۡ مِنۡ تَحۡتِہِمُ الۡاَنۡہٰرُ یُحَلَّوۡنَ فِیۡہَا مِنۡ اَسَاوِرَ مِنۡ ذَہَبٍ وَّیَلۡبَسُوۡنَ ثِیَابًا خُضۡرًا مِّنۡ سُنۡدُسٍ وَّاِسۡتَبۡرَقٍ مُّتَّکِئِیۡنَ فِیۡہَا عَلَی الۡاَرَآئِکِ ۚ نِعۡمَ الثَّوَابُ وَحَسُنَتۡ مُرۡتَفَقًا
15:48; 36:57; 83:24.
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
Gold bracelets being symbols of royalty, the verse may signify that Muslims will become rulers of vast and mighty empires and will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of the illiterate Arabs who used to wear clothes made of coarse skins and of the hair of animals.
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
15:48; 36:57; 83:24.
Important Words:
اساور (bracelets) is the plural of سوار which is derived from سار. They say سار او تسور الحائط i.e. he climbed or scaled the wall. تسورalso means, he put on or decked himself with bracelets. سوار means, a man’s or woman’s bracelet of silver or of gold (Lane & Aqrab).
سندس (fine silk) means, thin or fine دیباج (silk brocade) or thin or fine حریر (silk). It is opposed to استبرق (Lane).
استبرق (heavy brocade) is derived from برق which means, it shone, gleamed or glistened. استبرق means, thick دیباج (silk brocade) or دیباج interwoven with gold; thick silk (Lane & Aqrab).
ارائک (raised couches) is the plural of اریکة which is derived from ارک which means, he persisted or persevered. They say ارک بالمکان i.e. he remained in the house, not quitting it. The Arabs say ارک الامر فی عنقه i.e. he compelled him to do the thing; he made him cleave to it. اریکة means, a raised couch in a tent or chamber decorated and adorned with cloth and curtains for a bride; a bed spread upon the ground to sit upon; anything upon which one reclines; a raised couch (Lane & Aqrab).
Commentary:
The wearing of bracelets of gold may refer either to this life or the next. In the former case, the words, They will be adorned therein with bracelets of gold, mean that gold bracelets being symbols of royalty, Muslims will become rulers of vast and mighty empires. But taken as referring to the next life they connote a spiritual sense, meaning that good works of Muslims in this life would assume an embodied form in the next. Or "bracelets of gold" may signify special marks of honour, i.e. the Faithful will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of so-called illiterate and half-civilized Arabs who wore clothes made of coarse skins and the hair of animals.
The words, how good the reward, imply that these things will not make Muslims lovers of ease and luxury and will not lead to their moral or spiritual death. On the contrary they will prove "a good reward" for them, that is, these things will give them peace and contentment of mind.
The words, and how excellent the place of rest, signify that contacts and friendships formed in accordance with Quranic teaching, being based on sincere and honest motives, will not lead to war and mutual hatred but will bring about real peace and concord in the world.
a
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
b
15:48; 36:57; 83:24.
b
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
c
15:48; 36:57; 83:24.
2072
Important Words:
اساور (bracelets) is the plural of سوار which is derived from سار. They say سار او تسور الحائط i.e. he climbed or scaled the wall. تسورalso means, he put on or decked himself with bracelets. سوار means, a man’s or woman’s bracelet of silver or of gold (Lane & Aqrab).
سندس (fine silk) means, thin or fine دیباج (silk brocade) or thin or fine حریر (silk). It is opposed to استبرق (Lane).
استبرق (heavy brocade) is derived from برق which means, it shone, gleamed or glistened. استبرق means, thick دیباج (silk brocade) or دیباج interwoven with gold; thick silk (Lane & Aqrab).
ارائک (raised couches) is the plural of اریکة which is derived from ارک which means, he persisted or persevered. They say ارک بالمکان i.e. he remained in the house, not quitting it. The Arabs say ارک الامر فی عنقه i.e. he compelled him to do the thing; he made him cleave to it. اریکة means, a raised couch in a tent or chamber decorated and adorned with cloth and curtains for a bride; a bed spread upon the ground to sit upon; anything upon which one reclines; a raised couch (Lane & Aqrab).
Commentary:
The wearing of bracelets of gold may refer either to this life or the next. In the former case, the words, They will be adorned therein with bracelets of gold, mean that gold bracelets being symbols of royalty, Muslims will become rulers of vast and mighty empires. But taken as referring to the next life they connote a spiritual sense, meaning that good works of Muslims in this life would assume an embodied form in the next. Or "bracelets of gold" may signify special marks of honour, i.e. the Faithful will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of so-called illiterate and half-civilized Arabs who wore clothes made of coarse skins and the hair of animals.
The words, how good the reward, imply that these things will not make Muslims lovers of ease and luxury and will not lead to their moral or spiritual death. On the contrary they will prove "a good reward" for them, that is, these things will give them peace and contentment of mind.
The words, and how excellent the place of rest, signify that contacts and friendships formed in accordance with Quranic teaching, being based on sincere and honest motives, will not lead to war and mutual hatred but will bring about real peace and concord in the world.
a
15:48; 36:57; 83:24.
e
9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.
1688
Gold bracelets being symbols of royalty, the verse may signify that Muslims will become rulers of vast and mighty empires and will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of the illiterate Arabs who used to wear clothes made of coarse skins and of the hair of animals.
اِنَّ اللّٰہَ یُدۡخِلُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ یُحَلَّوۡنَ فِیۡہَا مِنۡ اَسَاوِرَ مِنۡ ذَہَبٍ وَّلُؤۡلُؤًا ۖ وَّلِبَاسُہُمۡ فِیۡہَا حَرِیۡرٌ
18:32; 35:34; 76:22.
76:13.
The Holy Prophet is reported to have said, 'The Nile and the Euphrates are two of the streams of Paradise' (Muslim, ch. al-Jannah). The Holy Prophet and his Companions knew that they were promised "gardens" not only in the next life but in this world also and they also knew that by "gardens" in this world were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the Eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when some Arab chiefs presented themselves before him and offered their services, he asked them to which of "the two promised lands" (Mesopotamia or Syria) they would like to go. The prophecy was literally fulfilled when ‘Umar asked Suraqah bin Malik to wear the bracelets of gold which the Kings of Iran used to wear on special State ceremonies.
18:32; 35:34; 76:22.
76:13.
Commentary:
This verse refers to the believers, the second of the two classes of men referred to in v. 20 above. The first class of men—the disbelievers, have been referred to in vv. 20-23 above.
The verse embodies a prophecy which met with remarkable fulfilment. It was made at a time when the very fate of Islam hung in the balance and there was no safety or security for Muslims anywhere. But afterwards in fulfilment of this prophecy they were given most fertile and beautiful countries to rule. They had the choicest of fruits to eat and they lived in gardens beneath which streams flowed. The Holy Prophet is reported to have said, "The Nile and the Euphrates are two of the streams of Paradise" (Muslim, ch. Al-Jannah). So it is clear that the Holy Prophet and his Companions knew that they were promised 'gardens' not only in the next life but in this world also and that they also knew that by 'gardens' in this life were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when Arab chiefs with their respective claims presented themselves before him and offered their services, he asked them to which of "the two promised lands," Mesopotamia or Syria, they would like to go. This shows that the Companions of the Holy Prophet knew and understood that the 'gardens' promised them in the Quran were the rich provinces of the Persian Empire and of Syria and Egypt. The prophecy was literally fulfilled. When Persia was conquered, bracelets of gold and pearl and silken garments formed part of the booty. These things were distributed among the Muslims and Suraqah, a companion of the Holy Prophet, was made by ‘Umar to wear the bracelets of gold which the kings of Persia used to wear on special State occasions. Thus was fulfilled another prophecy of the Holy Prophet according to which he is reported to have once said to Suraqah, "How would you feel when you will be made to wear the golden bracelets of Chosroes (Al-Khasa’isul-Kubra, vol. II, p. 113).
a
18:32; 35:34; 76:22.
b
76:13.
a
18:32; 35:34; 76:22.
b
76:13.
2456
Commentary:
This verse refers to the believers, the second of the two classes of men referred to in v. 20 above. The first class of men—the disbelievers, have been referred to in vv. 20-23 above.
The verse embodies a prophecy which met with remarkable fulfilment. It was made at a time when the very fate of Islam hung in the balance and there was no safety or security for Muslims anywhere. But afterwards in fulfilment of this prophecy they were given most fertile and beautiful countries to rule. They had the choicest of fruits to eat and they lived in gardens beneath which streams flowed. The Holy Prophet is reported to have said, "The Nile and the Euphrates are two of the streams of Paradise" (Muslim, ch. Al-Jannah). So it is clear that the Holy Prophet and his Companions knew that they were promised 'gardens' not only in the next life but in this world also and that they also knew that by 'gardens' in this life were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when Arab chiefs with their respective claims presented themselves before him and offered their services, he asked them to which of "the two promised lands," Mesopotamia or Syria, they would like to go. This shows that the Companions of the Holy Prophet knew and understood that the 'gardens' promised them in the Quran were the rich provinces of the Persian Empire and of Syria and Egypt. The prophecy was literally fulfilled. When Persia was conquered, bracelets of gold and pearl and silken garments formed part of the booty. These things were distributed among the Muslims and Suraqah, a companion of the Holy Prophet, was made by ‘Umar to wear the bracelets of gold which the kings of Persia used to wear on special State occasions. Thus was fulfilled another prophecy of the Holy Prophet according to which he is reported to have once said to Suraqah, "How would you feel when you will be made to wear the golden bracelets of Chosroes (Al-Khasa’isul-Kubra, vol. II, p. 113).
c
18:32; 35:34; 76:22.
d
76:13.
1942
The Holy Prophet is reported to have said, 'The Nile and the Euphrates are two of the streams of Paradise' (Muslim, ch. al-Jannah). The Holy Prophet and his Companions knew that they were promised "gardens" not only in the next life but in this world also and they also knew that by "gardens" in this world were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the Eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when some Arab chiefs presented themselves before him and offered their services, he asked them to which of "the two promised lands" (Mesopotamia or Syria) they would like to go. The prophecy was literally fulfilled when ‘Umar asked Suraqah bin Malik to wear the bracelets of gold which the Kings of Iran used to wear on special State ceremonies.
جَنّٰتُ عَدۡنٍ یَّدۡخُلُوۡنَہَا یُحَلَّوۡنَ فِیۡہَا مِنۡ اَسَاوِرَ مِنۡ ذَہَبٍ وَّلُؤۡلُؤًا ۖ وَّلِبَاسُہُمۡ فِیۡہَا حَرِیۡرٌ
یہ استعارہ ہے۔ کیونکہ بادشاہ پہلے زمانہ میں جس کو خلعت بخشتے اُسے موتیوں کے ہار پہناتے یا جڑاؤ کنگن دیتے۔ مگر یہ اُن کی مرضی ہوتی تھی کہ آپ پہنتے یا بیویوں کو دیتے۔ یہاں بھی اسی مثال کو لیا ہے۔ جنتیوں کو جب انعام ملیں گے تو جس طرح دنیوی انعام پاکر انسان خوش ہوتا ہے ان انعامات کو پاکر وہ اسی طرح خوش ہوں گے۔ آگے جو لباس اور زیور ان کو دیا جائے گا وہ اپنے ساتھ جنت میں جانے والی بیویوں کو دے دیں گے۔ اس پر کیا اعتراض ہے۔ اگر روحانی ہار مراد ہوں تو مرد خود بھی پہنیں گے۔
a
9:72; 13:24; 16:32; 61:13; 98:9.
b
18:32; 22:24; 76:22.
2
یہ استعارہ ہے۔ کیونکہ بادشاہ پہلے زمانہ میں جس کو خلعت بخشتے اُسے موتیوں کے ہار پہناتے یا جڑاؤ کنگن دیتے۔ مگر یہ اُن کی مرضی ہوتی تھی کہ آپ پہنتے یا بیویوں کو دیتے۔ یہاں بھی اسی مثال کو لیا ہے۔ جنتیوں کو جب انعام ملیں گے تو جس طرح دنیوی انعام پاکر انسان خوش ہوتا ہے ان انعامات کو پاکر وہ اسی طرح خوش ہوں گے۔ آگے جو لباس اور زیور ان کو دیا جائے گا وہ اپنے ساتھ جنت میں جانے والی بیویوں کو دے دیں گے۔ اس پر کیا اعتراض ہے۔ اگر روحانی ہار مراد ہوں تو مرد خود بھی پہنیں گے۔
a
9:72; 13:24; 16:32; 61:13; 98:9.
b
18:32; 22:24; 76:22.
c
9:72; 13:24; 16:32; 61:13; 98:9.
d
18:32; 22:24; 76:22.
عٰلِیَہُمۡ ثِیَابُ سُنۡدُسٍ خُضۡرٌ وَّاِسۡتَبۡرَقٌ ۖ وَّحُلُّوۡۤا اَسَاوِرَ مِنۡ فِضَّۃٍ وَّسَقٰٮہُمۡ رَبُّہُمۡ شَرَابًا طَہُوۡرًا
18:32; 44:54.
18:32; 22:24; 35:34.
在精神旅途的 كَافُوْر (Kafur, 樟脑) 阶段, 为安拉的陶醉的旅人被描写为力求享用安拉之爱的美酒 (第6节), 在 زَنْجَبِيْل (生姜) 阶段, 他由别人招待给生命的饮料 (第18节), 最后即 سَلْسَبِيْل (Salsabil) 阶段, 安拉亲自给他享用长生不老的药。这是很有意义的三种饮料的等级。樟脑具有降温的效果, 生姜有升温的效果, سَلْسَبِيْل (Salsabil) 的意思就是自然地要追求的注定的道路。第一种饮料有樟脑调和。樟脑有助于冷却欲念和感情。第二种饮料由姜调节, 刺激追求正道, سَلْسَبِيْل (Salsabil) 标示着信者自然地遵循正道的第三阶段。
تافتہ ایک قسم کے ریشمی کپڑے کو کہتے ہیں۔
18:32; 44:54.
18:32; 22:24; 35:34.
While at the Kafur stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the Zanjabil stage he is served by others with the life-giving beverage (v. 18), at the last or Salsabil stage God Himself gives him to drink the elixir of everlasting life. This is a significant graduation in the three kinds of drink. Camphor has a cooling and ginger a warming effect, and Salsabil means to pursue naturally the appointed course. The first drink is tempered with camphor. It helps to cool desires and passions. The second drink, tempered with ginger, stimulates the pursuit of righteousness and Salsabil marks the stage in which the believer will naturally follow the righteous course.
18:32; 44:54.
18:32; 22:24; 35:34.
Commentary:
At the کافور stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the زنجبیل stage, he is served by others with the life-giving beverage (v. 18), but at the last or سلسبیلstage God Himself gives him to drink the elixir of everlasting life.
a
18:32; 44:54.
b
18:32; 22:24; 35:34.
1553
在精神旅途的 كَافُوْر (Kafur, 樟脑) 阶段, 为安拉的陶醉的旅人被描写为力求享用安拉之爱的美酒 (第6节), 在 زَنْجَبِيْل (生姜) 阶段, 他由别人招待给生命的饮料 (第18节), 最后即 سَلْسَبِيْل (Salsabil) 阶段, 安拉亲自给他享用长生不老的药。这是很有意义的三种饮料的等级。樟脑具有降温的效果, 生姜有升温的效果, سَلْسَبِيْل (Salsabil) 的意思就是自然地要追求的注定的道路。第一种饮料有樟脑调和。樟脑有助于冷却欲念和感情。第二种饮料由姜调节, 刺激追求正道, سَلْسَبِيْل (Salsabil) 标示着信者自然地遵循正道的第三阶段。
2
تافتہ ایک قسم کے ریشمی کپڑے کو کہتے ہیں۔
b
18:32; 44:54.
c
18:32; 22:24; 35:34.
4492
Commentary:
At the کافور stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the زنجبیل stage, he is served by others with the life-giving beverage (v. 18), but at the last or سلسبیلstage God Himself gives him to drink the elixir of everlasting life.
b
18:32; 44:54.
c
18:32; 22:24; 35:34.
3199
While at the Kafur stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the Zanjabil stage he is served by others with the life-giving beverage (v. 18), at the last or Salsabil stage God Himself gives him to drink the elixir of everlasting life. This is a significant graduation in the three kinds of drink. Camphor has a cooling and ginger a warming effect, and Salsabil means to pursue naturally the appointed course. The first drink is tempered with camphor. It helps to cool desires and passions. The second drink, tempered with ginger, stimulates the pursuit of righteousness and Salsabil marks the stage in which the believer will naturally follow the righteous course.