تَرۡہَقُ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "تَرۡہَقُ".
- and ignominy shall cover them
- will cover them
- will cover them
Occurrences in Quran
Found 4 verses containing "تَرۡہَقُ".
وَالَّذِیۡنَ کَسَبُوا السَّیِّاٰتِ جَزَآءُ سَیِّئَۃٍۭ بِمِثۡلِہَا وَتَرۡہَقُہُمۡ ذِلَّۃٌ ۖ مَّا لَہُمۡ مِّنَ اللّٰہِ مِنۡ عَاصِمٍ ۖ کَاَنَّمَاۤ اُغۡشِیَتۡ وُجُوۡہُہُمۡ قِطَعًا مِّنَ الَّیۡلِ مُظۡلِمًا ۚ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
یعنی رنگ سخت سیاہ ہو جائے گا اور یوں معلوم ہوگا کہ رات چلتی آرہی ہے۔
42:41.
68:44; 75:25; 80:41, 42; 88:3, 4.
The verse embodies several important truths: (a) Whereas the reward of good is manifold (see preceding verse), the reward of evil is only the like thereof. (b) Those who break the laws of God cease to be inspired by high ideals and noble ambitions and become mere imitators of others, losing all initiative and never aspiring to be the leaders of men. (c) Having thus fallen and incurred the displeasure of God, they forfeit His succour. (d) The iniquities and transgressions of evil-doers cannot long remain hidden and sooner or later become exposed.
42:41.
68:44; 75:25; 80:41, 42; 88:3, 4.
Important Words:
عاصم (One who protects) is the active participle from عصم which means, he or it prevented or hindered; or he defended or protected or he or it preserved or kept. عصمه الله من المکروه means, God protected him from evil. اعتصم بالله means, he held fast to God. اعتصم means, he defended or preserved himself; or he refrained or abstained. عصمة means, protection from that which causes destruction of man; faculty of avoiding acts of disobedience with possession of power to commit them; inability to disobey. عصمة النکاح (plural عصم) means, the tie or bond of marriage. عاصم means, defender. The Quranic expression, لا عاصم الیوم من امر الله means, there is no defender this day from the decree of God; or there is no possessor of defence this day (Lane & Aqrab).
Commentary:
The verse embodies several important truths: (a) whereas the reward of good is manifold, the reward of evil is only the like thereof; (b) those who break the law of God cease to be inspired by high ideals and great ambitions. They become mere imitators of others, losing all initiative and never aspiring to be the leaders of men; (c) having thus fallen and incurred the displeasure of God, they forfeit His assistance, which is so necessary to raise them from the depths of degradation into which they sink; (d) the iniquities and transgressions of evildoers cannot long remain hidden but sooner or later become exposed and known to the world.
h
42:41.
i
68:44; 75:25; 80:41, 42; 88:3, 4.
1
یعنی رنگ سخت سیاہ ہو جائے گا اور یوں معلوم ہوگا کہ رات چلتی آرہی ہے۔
a
42:41.
b
68:44; 75:25; 80:41, 42; 88:3, 4.
1303
Important Words:
عاصم (One who protects) is the active participle from عصم which means, he or it prevented or hindered; or he defended or protected or he or it preserved or kept. عصمه الله من المکروه means, God protected him from evil. اعتصم بالله means, he held fast to God. اعتصم means, he defended or preserved himself; or he refrained or abstained. عصمة means, protection from that which causes destruction of man; faculty of avoiding acts of disobedience with possession of power to commit them; inability to disobey. عصمة النکاح (plural عصم) means, the tie or bond of marriage. عاصم means, defender. The Quranic expression, لا عاصم الیوم من امر الله means, there is no defender this day from the decree of God; or there is no possessor of defence this day (Lane & Aqrab).
Commentary:
The verse embodies several important truths: (a) whereas the reward of good is manifold, the reward of evil is only the like thereof; (b) those who break the law of God cease to be inspired by high ideals and great ambitions. They become mere imitators of others, losing all initiative and never aspiring to be the leaders of men; (c) having thus fallen and incurred the displeasure of God, they forfeit His assistance, which is so necessary to raise them from the depths of degradation into which they sink; (d) the iniquities and transgressions of evildoers cannot long remain hidden but sooner or later become exposed and known to the world.
a
42:41.
b
68:44; 75:25; 80:41, 42; 88:3, 4.
1256
The verse embodies several important truths: (a) Whereas the reward of good is manifold (see preceding verse), the reward of evil is only the like thereof. (b) Those who break the laws of God cease to be inspired by high ideals and noble ambitions and become mere imitators of others, losing all initiative and never aspiring to be the leaders of men. (c) Having thus fallen and incurred the displeasure of God, they forfeit His succour. (d) The iniquities and transgressions of evil-doers cannot long remain hidden and sooner or later become exposed.
خٰشِعَۃً اَبۡصٰرُہُمۡ تَرۡہَقُہُمۡ ذِلَّۃٌ ۖ وَّقَدۡ کَانُوۡا یُدۡعَوۡنَ اِلَی السُّجُوۡدِ وَہُمۡ سٰلِمُوۡنَ
75:25; 88:3, 4.
75:25; 88:3, 4.
75:25-26; 88:3-4.
Important Words:
ترھقھم (will cover them). رھقه means, it reached or overtook him or it; he followed him and was about to overtake him; it covered him or it. رھقت اثما means, I committed a sin. رھقه الدین means, debt covered him. أرھقه عسرا means, he constrained him to do a difficult thing (Lane and Aqrab).
Commentary:
When disbelievers were in full possession of all their faculties and were enjoying peace, prosperity and security, they defied and violated Divine laws, but when, on the Judgement Day, punishment will stare them in the face, they will beg to be allowed to repent and make amends, but then it will be too late.
a
75:25; 88:3, 4.
a
75:25-26; 88:3-4.
4331
Important Words:
ترھقھم (will cover them). رھقه means, it reached or overtook him or it; he followed him and was about to overtake him; it covered him or it. رھقت اثما means, I committed a sin. رھقه الدین means, debt covered him. أرھقه عسرا means, he constrained him to do a difficult thing (Lane and Aqrab).
Commentary:
When disbelievers were in full possession of all their faculties and were enjoying peace, prosperity and security, they defied and violated Divine laws, but when, on the Judgement Day, punishment will stare them in the face, they will beg to be allowed to repent and make amends, but then it will be too late.
a
75:25; 88:3, 4.
خٰشِعَۃً اَبۡصٰرُہُمۡ تَرۡہَقُہُمۡ ذِلَّۃٌ ۚ ذٰلِکَ الۡیَوۡمُ الَّذِیۡ کَانُوۡا یُوۡعَدُوۡنَ
10:28; 54:8.
This verse and the preceding one contain a graphic picture of the leaders of the Quraish, after the Fall of Mecca, when they came to the Holy Prophet completely dejected, dispirited and dismayed, their eyes cast down, and disappointment and a sense of guilt and regret writ large on their faces.
10:28; 54:8.
Commentary:
What a true and graphic picture of the leaders of the Quraish, after the Fall of Mecca, when they came to the Holy Prophet, completely dejected, dispirited and dismayed, their eyes cast down, and disappointment, and a sense of guilt and regret, writ large on their faces? They deserved a very severe punishment, but the Holy Prophet forgave them out of such magnanimity of heart, as is unparalleled in history, not uttering even a word of reproach or taunt. That was their promised day—the day of their utter disgrace and humiliation.
a
10:28; 54:8.
1493
这节经文和上一节内有一幅对麦加攻克后古莱西人领袖们的生动写照。当他们来到穆圣那里时, 完全沮丧了, 垂头丧气、无精打采、两目下垂、失望、罪恶感和懊悔等情绪在他们脸上清晰可见。
c
10:28; 54:8.
4385
Commentary:
What a true and graphic picture of the leaders of the Quraish, after the Fall of Mecca, when they came to the Holy Prophet, completely dejected, dispirited and dismayed, their eyes cast down, and disappointment, and a sense of guilt and regret, writ large on their faces? They deserved a very severe punishment, but the Holy Prophet forgave them out of such magnanimity of heart, as is unparalleled in history, not uttering even a word of reproach or taunt. That was their promised day—the day of their utter disgrace and humiliation.
c
10:28; 54:8.
3129
This verse and the preceding one contain a graphic picture of the leaders of the Quraish, after the Fall of Mecca, when they came to the Holy Prophet completely dejected, dispirited and dismayed, their eyes cast down, and disappointment and a sense of guilt and regret writ large on their faces.
تَرۡہَقُہَا قَتَرَۃٌ
14:51; 23:105.
14:51; 23:105.
14:51; 23:105.
h
14:51; 23:105.
c
14:51; 23:105.
d
14:51; 23:105.