خُضۡ
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "خُضۡ".
Occurrences in Quran
Found 6 verses containing "خُضۡ".
کَالَّذِیۡنَ مِنۡ قَبۡلِکُمۡ کَانُوۡۤا اَشَدَّ مِنۡکُمۡ قُوَّۃً وَّاَکۡثَرَ اَمۡوٰلًا وَّاَوۡلٰدًا فَاسۡتَمۡتَعُوۡا بِخَلٰقِہِمۡ فَاسۡتَمۡتَعۡتُمۡ بِخَلٰقِکُمۡ کَمَا اسۡتَمۡتَعَ الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ بِخَلٰقِہِمۡ وَخُضۡتُمۡ کَالَّذِیۡ خَاضُوۡۤا ۚ اُولٰٓئِکَ حَبِطَتۡ اَعۡمٰلُہُمۡ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۖ وَاُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
15:106.
15:106.
18:106.
Important Words:
The word الذی in the clauseکالذی خاضوا (as they indulged in idle talk) has been variously explained. Either (1) it is in the sense of منor ما . being used as a plural and giving the sense of الذین; or (2) it has the wordخوض understood before it, the full clause being کخوض الذی خاضوہ i.e. like the idle talk in which they indulged; or (3) it has the word فوج or some similar word understood before it, the full clause in this case being کالفوج الذی خاضوا i.e. like the party which indulged in idle talk, etc. (Kashshaf & Shaukani).
Commentary:
The reference in the pronoun "you" in the words, before you, may be either to the hypocrites in general or to ‘Abdullah bin Ubayy (the leader of the hypocrites) and his close associates in particular. The words, those before you, are explained in the following verse.
a
15:106.
b
18:106.
1223
Important Words:
The word الذی in the clauseکالذی خاضوا (as they indulged in idle talk) has been variously explained. Either (1) it is in the sense of منor ما . being used as a plural and giving the sense of الذین; or (2) it has the wordخوض understood before it, the full clause being کخوض الذی خاضوہ i.e. like the idle talk in which they indulged; or (3) it has the word فوج or some similar word understood before it, the full clause in this case being کالفوج الذی خاضوا i.e. like the party which indulged in idle talk, etc. (Kashshaf & Shaukani).
Commentary:
The reference in the pronoun "you" in the words, before you, may be either to the hypocrites in general or to ‘Abdullah bin Ubayy (the leader of the hypocrites) and his close associates in particular. The words, those before you, are explained in the following verse.
b
15:106.
وَقَالَ الۡمَلِکُ اِنِّیۡۤ اَرٰی سَبۡعَ بَقَرٰتٍ سِمَانٍ یَّاۡکُلُہُنَّ سَبۡعٌ عِجَافٌ وَّسَبۡعَ سُنۡۢبُلٰتٍ خُضۡرٍ وَّاُخَرَ یَابِسٰتٍ ۖ یّٰۤاَیُّہَا الۡمَلَاُ اَفۡتُوۡنِیۡ فِیۡ رُءۡیٰیَ اِنۡ کُنۡتُمۡ لِلرُّءۡیَا تَعۡبُرُوۡنَ
Important Words:
عجاف (withered) of which the singular is اعجف is derived from عجف i.e. it (a beast) became lean, meagre and emaciated. اعجف means, lean, meagre or emaciated, having lost fatness or plumpness. وجه اعجف means, a face that has little flesh (Lane).
تعبرون (you can interpret a dream) is derived from عبر. They say عبر السبیل (‘abara) i.e. he travelled or passed along the way as though he cut it. عبر النھر (‘abbara) means he conveyed him across the river. عبر الرؤیا means, he interpreted or explained the dream and told its final sequel or result. They say عبر عما فی نفسه i.e. he declared or explained what was in his mind. They say عبرت عن فلان i.e. I spoke for such a one. The Quranic expression ان کنتم للرؤیا تعبرون means, if you be the interpreters of the dream, or if you can interpret a dream (Lane & Aqrab).
Commentary:
It appears from this verse that the King was so fully convinced that his vision was real and true that he not only asked the learned men of his court to interpret it but also wished them to tell him what he should do to escape its evil effects, if any. The vision seemed to be so vivid that the King was deeply affected by it and his fright became the means of Joseph’s deliverance from the prison.
1547
Important Words:
عجاف (withered) of which the singular is اعجف is derived from عجف i.e. it (a beast) became lean, meagre and emaciated. اعجف means, lean, meagre or emaciated, having lost fatness or plumpness. وجه اعجف means, a face that has little flesh (Lane).
تعبرون (you can interpret a dream) is derived from عبر. They say عبر السبیل (‘abara) i.e. he travelled or passed along the way as though he cut it. عبر النھر (‘abbara) means he conveyed him across the river. عبر الرؤیا means, he interpreted or explained the dream and told its final sequel or result. They say عبر عما فی نفسه i.e. he declared or explained what was in his mind. They say عبرت عن فلان i.e. I spoke for such a one. The Quranic expression ان کنتم للرؤیا تعبرون means, if you be the interpreters of the dream, or if you can interpret a dream (Lane & Aqrab).
Commentary:
It appears from this verse that the King was so fully convinced that his vision was real and true that he not only asked the learned men of his court to interpret it but also wished them to tell him what he should do to escape its evil effects, if any. The vision seemed to be so vivid that the King was deeply affected by it and his fright became the means of Joseph’s deliverance from the prison.
یُوۡسُفُ اَیُّہَا الصِّدِّیۡقُ اَفۡتِنَا فِیۡ سَبۡعِ بَقَرٰتٍ سِمَانٍ یَّاۡکُلُہُنَّ سَبۡعٌ عِجَافٌ وَّسَبۡعِ سُنۡۢبُلٰتٍ خُضۡرٍ وَّاُخَرَ یَابِسٰتٍ لَّعَلِّیۡۤ اَرۡجِعُ اِلَی النَّاسِ لَعَلَّہُمۡ یَعۡلَمُوۡنَ
Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself.
1550
Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself.
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.
مُتَّکِئِیۡنَ عَلٰی رَفۡرَفٍ خُضۡرٍ وَّعَبۡقَرِیٍّ حِسَانٍ
55:55.
Again the words used in v.55 about believers show that they possess greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between these two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
See 55:55.
Commentary:
عبقری is relative noun from عبقر, a place which the Arabs asserted to be the land of the jinn; hence it is applied as an epithet to anything wondered at or admired, for the skillfulness which it exhibits, or the excellence of its manufacture and its strength; or to any work great in estimation, and delicate. It is both singular and plural and the feminine is عبقریة. They say ثیاب عبقریة i.e. clothes or garments of admirable manufacture, so called in relation to a certain town عبقر in Yemen in which clothes or garments and carpets are figured and variegated and are of the utmost beauty. Thus عبقری means, a kind of carpet variously dyed and figured; perfect or complete applied to anything; a lord or chief of men; one who has none above him and is strong. ھذا عبقری قومmeans, this is a chief or Lord of a people. The word is also applied as an epithet denoting superlativeness of any quality. ظلمعبقری means, an excessive tyranny. The Holy Prophet is reported to have related a dream, mentioning ‘Umar and said: فلم أر عبقریا یفری فریه i.e. I have not seen a chief of a people do his wonderful deed. عبقری حسان means, beautiful variegated carpets (Lane & Aqrab).
Again the words used in v. 55 about believers show that they possess a greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between the two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
a
55:55.
1373
这句经文还用于第55节中的信者, 说明他们要比这节所提到的信者更尊严, 更可敬, 权威更大。在下一经章中特别提到的两类信者--------“最先者” (56:11) 和 “在右边的人” (56:28)--------之间的比较是这一主题的终点。
a
See 55:55.
4088
Commentary:
عبقری is relative noun from عبقر, a place which the Arabs asserted to be the land of the jinn; hence it is applied as an epithet to anything wondered at or admired, for the skillfulness which it exhibits, or the excellence of its manufacture and its strength; or to any work great in estimation, and delicate. It is both singular and plural and the feminine is عبقریة. They say ثیاب عبقریة i.e. clothes or garments of admirable manufacture, so called in relation to a certain town عبقر in Yemen in which clothes or garments and carpets are figured and variegated and are of the utmost beauty. Thus عبقری means, a kind of carpet variously dyed and figured; perfect or complete applied to anything; a lord or chief of men; one who has none above him and is strong. ھذا عبقری قومmeans, this is a chief or Lord of a people. The word is also applied as an epithet denoting superlativeness of any quality. ظلمعبقری means, an excessive tyranny. The Holy Prophet is reported to have related a dream, mentioning ‘Umar and said: فلم أر عبقریا یفری فریه i.e. I have not seen a chief of a people do his wonderful deed. عبقری حسان means, beautiful variegated carpets (Lane & Aqrab).
Again the words used in v. 55 about believers show that they possess a greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between the two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
a
55:55.
2953
Again the words used in v.55 about believers show that they possess greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between these two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
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.