دَلَّىٰ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "دَلَّىٰ".
- So he caused them to fall
- then he came down
Occurrences in Quran
Found 2 verses containing "دَلَّىٰ".
فَدَلَّىٰهُمَا بِغُرُورٍ ۚ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۖ وَنَادَىٰهُمَا رَبُّهُمَآ أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيْطَٰنَ لَكُمَا عَدُوٌّ مُّبِينٌ
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
سَوْءَة (Sau’ah) 这一单词的意思是, 一个人想把它遮掩起来的任何邪恶、卑鄙、不体面或讨厌的话、习惯或行为; 赤身裸体 (Lane)。这里, 这一单词的意思是 “隐私之物” 或 “弱点”, 因为没有人不知道自己的赤身裸体的状态。阿丹确实不知道他的某些弱点。当他的敌人引诱他离开安全位置的时候, 他开始认识到他的弱点。每个人都有某些弱点, 连他自己也不知道, 只有在严峻考验的时候, 或他在受诱惑和考验的时候, 这些弱点才会暴露出来。因此, 阿丹正是在恶魔引诱和欺骗他时, 他才感觉到他的某些天性上的弱点。«古兰经» 并没有说其它人开始知道阿丹和他妻子的弱点, 而是说他们自己觉悟到自己的弱点。
یعنی جب انسان بدی کا ارتکاب کر چکتا ہے تو اس کی ضمیر اس کو بتاتی ہے کہ دیکھ تو کتنا کمزور تھا اس کام نے تجھے کوئی فائدہ نہیں پہنچایا۔ اور اگر تو یہ کام نہ کرتا‘ تو تیرا کوئی خاص نقصان نہیں تھا۔ تب انسان کو ہوش آتی ہے اور جنت کی زینت کے سامانوں یعنی ان اعمال سے جن کی وجہ سے انسان جنت میں جاتا ہے وہ اپنی بدیوں کو ڈھانپنے کی کوشش کرتا ہے اور توبہ سے اپنے گناہوں کو دھوتا ہے۔ قرآن کریم میں وَرَقِ الْجَنَّۃ کے لفظ ہیں جس کے معنے مفسرین نے غلطی سے پتہ کے کیے ہیں حالانکہ اس کے معنے زینت کے بھی ہیں اور یہی ہم نے کیے ہیں۔ مطلب یہ کہ جن کاموں سے جنت میں زینت ملتی ہے۔ وہ کام آد
یہ مرادنہیں کہ بدی کرنے والے لوگوں کو واقعہ میں کوئی لفظی الہام ہوتا ہے۔ بلکہ مراد یہ ہے کہ جب انسان کے دل میں شرم اور ندامت پیدا ہوتی ہے تو اس کی فطرت صحیحہ اس کو بتاتی ہے کہ جو کچھ خداتعالیٰ نے کہا تھا وہ سچ تھا۔ اور جو کچھ اس نے کیا ہے وہ غلط تھا۔ تب وہ دعاؤں اور استغفار میں لگ جاتا ہے اور خدا کا فضل حاصل کر لیتا ہے۔
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
The word Sayyi’ah which means, any evil, foul, unseemly or abominable saying or habit or action which one would like to hide; shame; nakedness (Lane), is used here in the sense of "object of shame" or "weakness," because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Every person has certain weaknesses which are hidden even from himself, but which become exposed at time of strain and stress, or when he is tempted and tried. So it was when Adam was tempted and deceived by Satan that he became aware of some of his natural weaknesses. The Qur’an does not say that the weaknesses of Adam and his wife became known to other people, but that they only themselves became conscious of them.
Waraq, meaning, the prime and freshness of a thing; the young lads of a community (Lisan) signifies that when Satan succeeded in causing a split in Adam’s community and some of its weaker members had gone out of its fold, he gathered together the Auraq (leaves) of the Garden, i.e. the youth of the community, and began to reunite and reorganize his people with their help. It is generally the youth who, being mostly free from preconceived ideas and prejudices, follow and help the Prophets of God (10:84). The being whom the Qur’an has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Qur’an. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but also to those human beings who, on account of t
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
Important Words:
دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.
ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).
Commentary:
Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.
The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.
As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).
It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet tells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.
Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
483
سَوْءَة (Sau’ah) 这一单词的意思是, 一个人想把它遮掩起来的任何邪恶、卑鄙、不体面或讨厌的话、习惯或行为; 赤身裸体 (Lane)。这里, 这一单词的意思是 “隐私之物” 或 “弱点”, 因为没有人不知道自己的赤身裸体的状态。阿丹确实不知道他的某些弱点。当他的敌人引诱他离开安全位置的时候, 他开始认识到他的弱点。每个人都有某些弱点, 连他自己也不知道, 只有在严峻考验的时候, 或他在受诱惑和考验的时候, 这些弱点才会暴露出来。因此, 阿丹正是在恶魔引诱和欺骗他时, 他才感觉到他的某些天性上的弱点。«古兰经» 并没有说其它人开始知道阿丹和他妻子的弱点, 而是说他们自己觉悟到自己的弱点。
1
یعنی جب انسان بدی کا ارتکاب کر چکتا ہے تو اس کی ضمیر اس کو بتاتی ہے کہ دیکھ تو کتنا کمزور تھا اس کام نے تجھے کوئی فائدہ نہیں پہنچایا۔ اور اگر تو یہ کام نہ کرتا‘ تو تیرا کوئی خاص نقصان نہیں تھا۔ تب انسان کو ہوش آتی ہے اور جنت کی زینت کے سامانوں یعنی ان اعمال سے جن کی وجہ سے انسان جنت میں جاتا ہے وہ اپنی بدیوں کو ڈھانپنے کی کوشش کرتا ہے اور توبہ سے اپنے گناہوں کو دھوتا ہے۔ قرآن کریم میں وَرَقِ الْجَنَّۃ کے لفظ ہیں جس کے معنے مفسرین نے غلطی سے پتہ کے کیے ہیں حالانکہ اس کے معنے زینت کے بھی ہیں اور یہی ہم نے کیے ہیں۔ مطلب یہ کہ جن کاموں سے جنت میں زینت ملتی ہے۔ وہ کام آد
2
یہ مرادنہیں کہ بدی کرنے والے لوگوں کو واقعہ میں کوئی لفظی الہام ہوتا ہے۔ بلکہ مراد یہ ہے کہ جب انسان کے دل میں شرم اور ندامت پیدا ہوتی ہے تو اس کی فطرت صحیحہ اس کو بتاتی ہے کہ جو کچھ خداتعالیٰ نے کہا تھا وہ سچ تھا۔ اور جو کچھ اس نے کیا ہے وہ غلط تھا۔ تب وہ دعاؤں اور استغفار میں لگ جاتا ہے اور خدا کا فضل حاصل کر لیتا ہے۔
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
924
Important Words:
دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.
ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).
Commentary:
Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.
The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.
As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).
It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet tells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.
Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
958
The word Sayyi’ah which means, any evil, foul, unseemly or abominable saying or habit or action which one would like to hide; shame; nakedness (Lane), is used here in the sense of "object of shame" or "weakness," because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Every person has certain weaknesses which are hidden even from himself, but which become exposed at time of strain and stress, or when he is tempted and tried. So it was when Adam was tempted and deceived by Satan that he became aware of some of his natural weaknesses. The Qur’an does not say that the weaknesses of Adam and his wife became known to other people, but that they only themselves became conscious of them.
959
Waraq, meaning, the prime and freshness of a thing; the young lads of a community (Lisan) signifies that when Satan succeeded in causing a split in Adam’s community and some of its weaker members had gone out of its fold, he gathered together the Auraq (leaves) of the Garden, i.e. the youth of the community, and began to reunite and reorganize his people with their help. It is generally the youth who, being mostly free from preconceived ideas and prejudices, follow and help the Prophets of God (10:84). The being whom the Qur’an has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Qur’an. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but also to those human beings who, on account of t
ثُمَّ دَنَا فَتَدَلَّىٰ
دَلَّی الدَّلْوَ (Dallad-Dalwa) 的意思是, 他将水桶投放到井里; 他把水桶从井里吊起或吊到外面。 تَدَلّٰى (Tadalla) 的意思是, 他或它降低或下来; 他靠近或亲近或还要接近(Lane & لِسَان, Lisan) 。这节经文的意思是, 穆圣接近安拉, 安拉趋近他。意思也可以是穆圣始终最接近安拉, 在安拉的泉源旁大量吸收了精神知识之后, 下降人间把那种知识传给人类。
یعنی اس حالت کو دیکھ کر اور دنیا پر رحم کھا کر محمد رسول اللہ صلی اللہ علیہ وسلم نے اس سے ملنے کے لئے روحانی طور پر اوپر چڑھنا شروع کیا جس پر خداتعالیٰ کی محبت میں جوش آیا اور اللہ تعالیٰ بھی نیچے اترنے لگا تاکہ محمدیت کے نقطہ سے مل جائے اور دونوں آپس میں اس طرح متحد ہو گئے جس طرح دو کمانوں کو جوڑ کر تیر چلایا جائے یعنی اس طرح کہ جس پر ایک کمان کا تیر پڑے دوسری کا بھی پڑے۔ دو کمان اس لئے کہا کہ دو کمان کا چِلّہ سخت ہوتا ہے اور تیر زور سے پڑتا ہے۔
اس آیت سے یہ بھی ثابت ہوتا ہے کہ معراج روحانی دو دفعہ ہوا تھا نہ کہ ایک بار جیسے مسلمانوں کا خیال ہے اس آیت سے دھوکا کھا کر مفسرین نے اسراء کی آیات کو معراج کی آیات قرار دیا ہے حالانکہ اسراء بالکل اور شے تھی اور صرف دنیا پر تھی اور معراج میں آنحضرت صلی اللہ علیہ وسلم کی روح آسمان پر گئی تھی اور اسی کے متعلق فرمایا ہے کہ یہ دو دفعہ ہوا تھا۔ ایک دفعہ دَنٰی کی صورت میں اور ایک دفعہ تَدَلّٰی کی صورت میں۔
یہ مثال بھی انتشارِ ضمائر کی ہے یعنی اس سے پہلے اللہ تعالیٰ کی طرف ضمیریں جاتی تھیں مگر اب یہاں سے محمد رسول اللہ صلی اللہ علیہ وسلم کی طرف جانے لگی ہیں۔
دَنٰی کے معنے عرش کے قریب ہونے کے ہوتے ہیں اور تَدَلّٰی کے معنے یہ ہوتے ہیں کہ کسی شخص کے قریب ہونے کی خواہش میں دوسرا فریق اپنی طرف سے بھی اس کے قریب ہونے کی کوشش کرے۔
Dallad-Dalwa means, he sent down the bucket in the well; he pulled up or out the bucket from the well. Tadalla means, he or it lowered or came down; he drew near or approached or increased in nearness (Lane & Lisan). The verse signifies that the Holy Prophet drew near to God and God leaned towards him. It may also mean that the Prophet attained the utmost nearness to God, and after having drunk deep at the Divine fountain of spiritual knowledge, he came down to impart that knowledge to mankind.
Important Words:
تدلٰی (came down) is derived from دلا. They say دلا الدلو i.e. he sent down the bucket in the well; he pulled up or out the bucket from the well. دلی رجلیه من السریر (dalla) means, he let down his legs from the couch. دلی الشیء means, he made or brought or drew the thing near to another thing. تدلی means, it was let down, he or it lowered or came down; he was or became lowly, humble or submissive; he drew near or approached or increased in nearness. (Lane, Aqrab & Lisan).
Commentary:
The verse means that the Holy Prophet attained the utmost nearness to God. See next verse.
1328
دَلَّی الدَّلْوَ (Dallad-Dalwa) 的意思是, 他将水桶投放到井里; 他把水桶从井里吊起或吊到外面。 تَدَلّٰى (Tadalla) 的意思是, 他或它降低或下来; 他靠近或亲近或还要接近(Lane & لِسَان, Lisan) 。这节经文的意思是, 穆圣接近安拉, 安拉趋近他。意思也可以是穆圣始终最接近安拉, 在安拉的泉源旁大量吸收了精神知识之后, 下降人间把那种知识传给人类。
3
یعنی اس حالت کو دیکھ کر اور دنیا پر رحم کھا کر محمد رسول اللہ صلی اللہ علیہ وسلم نے اس سے ملنے کے لئے روحانی طور پر اوپر چڑھنا شروع کیا جس پر خداتعالیٰ کی محبت میں جوش آیا اور اللہ تعالیٰ بھی نیچے اترنے لگا تاکہ محمدیت کے نقطہ سے مل جائے اور دونوں آپس میں اس طرح متحد ہو گئے جس طرح دو کمانوں کو جوڑ کر تیر چلایا جائے یعنی اس طرح کہ جس پر ایک کمان کا تیر پڑے دوسری کا بھی پڑے۔ دو کمان اس لئے کہا کہ دو کمان کا چِلّہ سخت ہوتا ہے اور تیر زور سے پڑتا ہے۔
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اس آیت سے یہ بھی ثابت ہوتا ہے کہ معراج روحانی دو دفعہ ہوا تھا نہ کہ ایک بار جیسے مسلمانوں کا خیال ہے اس آیت سے دھوکا کھا کر مفسرین نے اسراء کی آیات کو معراج کی آیات قرار دیا ہے حالانکہ اسراء بالکل اور شے تھی اور صرف دنیا پر تھی اور معراج میں آنحضرت صلی اللہ علیہ وسلم کی روح آسمان پر گئی تھی اور اسی کے متعلق فرمایا ہے کہ یہ دو دفعہ ہوا تھا۔ ایک دفعہ دَنٰی کی صورت میں اور ایک دفعہ تَدَلّٰی کی صورت میں۔
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یہ مثال بھی انتشارِ ضمائر کی ہے یعنی اس سے پہلے اللہ تعالیٰ کی طرف ضمیریں جاتی تھیں مگر اب یہاں سے محمد رسول اللہ صلی اللہ علیہ وسلم کی طرف جانے لگی ہیں۔
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دَنٰی کے معنے عرش کے قریب ہونے کے ہوتے ہیں اور تَدَلّٰی کے معنے یہ ہوتے ہیں کہ کسی شخص کے قریب ہونے کی خواہش میں دوسرا فریق اپنی طرف سے بھی اس کے قریب ہونے کی کوشش کرے۔
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Important Words:
تدلٰی (came down) is derived from دلا. They say دلا الدلو i.e. he sent down the bucket in the well; he pulled up or out the bucket from the well. دلی رجلیه من السریر (dalla) means, he let down his legs from the couch. دلی الشیء means, he made or brought or drew the thing near to another thing. تدلی means, it was let down, he or it lowered or came down; he was or became lowly, humble or submissive; he drew near or approached or increased in nearness. (Lane, Aqrab & Lisan).
Commentary:
The verse means that the Holy Prophet attained the utmost nearness to God. See next verse.
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Dallad-Dalwa means, he sent down the bucket in the well; he pulled up or out the bucket from the well. Tadalla means, he or it lowered or came down; he drew near or approached or increased in nearness (Lane & Lisan). The verse signifies that the Holy Prophet drew near to God and God leaned towards him. It may also mean that the Prophet attained the utmost nearness to God, and after having drunk deep at the Divine fountain of spiritual knowledge, he came down to impart that knowledge to mankind.