بَقَرَۃٌ
Appears 3 times in Quran
Derived Words (1)
Words derived from the stem "بَقَرَۃٌ".
- a cow
Occurrences in Quran
Found 3 verses containing "بَقَرَۃٌ".
قَالُوا ادۡعُ لَنَا رَبَّکَ یُبَیِّنۡ لَّنَا مَا ہِیَ ۚ قَالَ اِنَّہٗ یَقُوۡلُ اِنَّہَا بَقَرَۃٌ لَّا فَارِضٌ وَّلَا بِکۡرٌ عَوَانٌۢ بَیۡنَ ذٰلِکَ ۖ فَافۡعَلُوۡا مَا تُؤۡمَرُوۡنَ
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.
قَالُوا ادۡعُ لَنَا رَبَّکَ یُبَیِّنۡ لَّنَا مَا لَوۡنُہَا ۚ قَالَ اِنَّہٗ یَقُوۡلُ اِنَّہَا بَقَرَۃٌ صَفۡرَآءُ فَاقِعٌ لَّوۡنُہَا تَسُرُّ النّٰظِرِیۡنَ
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.
قَالَ اِنَّہٗ یَقُوۡلُ اِنَّہَا بَقَرَۃٌ لَّا ذَلُوۡلٌ تُثِیۡرُ الۡاَرۡضَ وَلَا تَسۡقِی الۡحَرۡثَ مُسَلَّمَۃٌ لَّا شِیَۃَ فِیۡہَا ۚ قَالُوا الۡـٰٔنَ جِئۡتَ بِالۡحَقِّ ۚ فَذَبَحُوۡہَا وَمَا کَادُوۡا یَفۡعَلُوۡنَ
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.