تُغۡرِقَ
Appears 1 times in Quran
Derived Words (1)
Words derived from the stem "تُغۡرِقَ".
- to drown
Occurrences in Quran
Found 1 verses containing "تُغۡرِقَ".
فَانۡطَلَقَا حَتّٰۤی اِذَا رَکِبَا فِی السَّفِیۡنَۃِ خَرَقَہَا ۖ قَالَ اَخَرَقۡتَہَا لِتُغۡرِقَ اَہۡلَہَا لَقَدۡ جِئۡتَ شَیۡـًٔا اِمۡرًا
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the actual incidents which Moses actually saw in his Vision. The words, he made a hole in it, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat which in the language of dreams denotes worldly riches, i.e. he would see to it that wealth did not accumulate in the hands of a few persons but was fairly distributed.
Important Words:
امرا (evil) is derived from امرا (amara). امرہ means, he commanded him. They say امرالقوم (amira) i.e. the people became many. امرالامر means, the affair or case became severe, distressful, grievous or wonderful. امر (imrun) means, a severe, distressful or grievous thing; or a terrible and foul or very foul, evil or abominable thing; or a wonderful thing. The Quranic words لقد جئت شیئا امرا mean, verily thou hast done a severe, distressful or grievous thing; or a terrible and foul or evil or abominable thing (Lane, Aqrab & Mufradat).
Commentary:
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the incidents which Moses actually saw in his vision. Moses is here represented as having objected to the very first act of his learned companion, in spite of the fact that he had promised not to do so. The Holy Prophet, however, was shown in his own vision as having kept silent all the way. This contrast in the behaviour of these two great Prophets represented the attitude of their followers towards their respective religions. Whereas the Companions of the Holy Prophet remained loyal to their Faith under the severest persecution and difficulties, the followers of Moses ignored and defied theirs when it suited them. On the other hand the three incidents of both visions are identical in their interpretation and significance though the metaphors used to describe them are different.
سفینة (boat) in the language of dreams denotes "worldly riches" This interpretation is supported by the Quran also (17:67). In this sense of the word, the embarkation of both Moses and his learned companion who, as is explained above, was the embodied form of the Holy Prophet, signifies that the followers of both these Prophets will have worldly riches in plenty in their respective periods.
The words, he staved it in, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat of the material prosperity and riches of his followers, i.e. he would see to it that wealth does not accumulate in the hands of a few but that it continues to change hands and is fairly distributed among all sections of Muslims. To effect this Islam has made the giving of Zakah obligatory, has totally prohibited all transactions based on interest and by its law of inheritance has sought to distribute the wealth of a dying person among all his children, parents, wives and other near relatives. It has also prohibited gambling and has laid down laws to better and improve the condition and status of labourers. The materialistic and wealthy Jews and Christians could not view such a division of wealth with favour and regarded it as reckless waste. All their economic laws tend to increase the wealth of the rich and to help it accumulate in a few hands. Whereas in his vision Moses objected to the hole being made in the boat by his learned companion which, interpreted in accordance with the language of dreams, meant that his people would be too much enamoured of material wealth to accept laws aiming at its equitable distribution, the Holy Prophet in his own Vision refused to accept the cup of water offered to him which signified that his followers would prefer religion to the world.
Just as Moses in his vision found fault with his learned companion when the latter made a hole in the boat, similarly his people found fault with the Holy Prophet when he called upon his followers to spend their money in the cause of God. They even taunted him for making such demands (5:65 & 36:48).
2111
Important Words:
امرا (evil) is derived from امرا (amara). امرہ means, he commanded him. They say امرالقوم (amira) i.e. the people became many. امرالامر means, the affair or case became severe, distressful, grievous or wonderful. امر (imrun) means, a severe, distressful or grievous thing; or a terrible and foul or very foul, evil or abominable thing; or a wonderful thing. The Quranic words لقد جئت شیئا امرا mean, verily thou hast done a severe, distressful or grievous thing; or a terrible and foul or evil or abominable thing (Lane, Aqrab & Mufradat).
Commentary:
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the incidents which Moses actually saw in his vision. Moses is here represented as having objected to the very first act of his learned companion, in spite of the fact that he had promised not to do so. The Holy Prophet, however, was shown in his own vision as having kept silent all the way. This contrast in the behaviour of these two great Prophets represented the attitude of their followers towards their respective religions. Whereas the Companions of the Holy Prophet remained loyal to their Faith under the severest persecution and difficulties, the followers of Moses ignored and defied theirs when it suited them. On the other hand the three incidents of both visions are identical in their interpretation and significance though the metaphors used to describe them are different.
سفینة (boat) in the language of dreams denotes "worldly riches" This interpretation is supported by the Quran also (17:67). In this sense of the word, the embarkation of both Moses and his learned companion who, as is explained above, was the embodied form of the Holy Prophet, signifies that the followers of both these Prophets will have worldly riches in plenty in their respective periods.
The words, he staved it in, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat of the material prosperity and riches of his followers, i.e. he would see to it that wealth does not accumulate in the hands of a few but that it continues to change hands and is fairly distributed among all sections of Muslims. To effect this Islam has made the giving of Zakah obligatory, has totally prohibited all transactions based on interest and by its law of inheritance has sought to distribute the wealth of a dying person among all his children, parents, wives and other near relatives. It has also prohibited gambling and has laid down laws to better and improve the condition and status of labourers. The materialistic and wealthy Jews and Christians could not view such a division of wealth with favour and regarded it as reckless waste. All their economic laws tend to increase the wealth of the rich and to help it accumulate in a few hands. Whereas in his vision Moses objected to the hole being made in the boat by his learned companion which, interpreted in accordance with the language of dreams, meant that his people would be too much enamoured of material wealth to accept laws aiming at its equitable distribution, the Holy Prophet in his own Vision refused to accept the cup of water offered to him which signified that his followers would prefer religion to the world.
Just as Moses in his vision found fault with his learned companion when the latter made a hole in the boat, similarly his people found fault with the Holy Prophet when he called upon his followers to spend their money in the cause of God. They even taunted him for making such demands (5:65 & 36:48).
1711
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the actual incidents which Moses actually saw in his Vision. The words, he made a hole in it, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat which in the language of dreams denotes worldly riches, i.e. he would see to it that wealth did not accumulate in the hands of a few persons but was fairly distributed.