زَرۡعٍ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "زَرۡعٍ".
- is like unto a seed-produce
- in an uncultivable valley
Occurrences in Quran
Found 2 verses containing "زَرۡعٍ".
رَّبَّنَاۤ اِنِّیۡۤ اَسۡکَنۡتُ مِنۡ ذُرِّیَّتِیۡ بِوَادٍ غَیۡرِ ذِیۡ زَرۡعٍ عِنۡدَ بَیۡتِکَ الۡمُحَرَّمِ رَبَّنَا لِیُقِیۡمُوا الصَّلٰوۃَ فَاجۡعَلۡ اَفۡئِدَۃً مِّنَ النَّاسِ تَہۡوِیۡۤ اِلَیۡہِمۡ وَارۡزُقۡہُمۡ مِّنَ الثَّمَرٰتِ لَعَلَّہُمۡ یَشۡکُرُوۡنَ
22:27.
2:127; 28:58.
The reference is to the settling by Abraham of his son Ishmael and his wife Hagar in the wilderness of Arabia. Ishmael was yet a child when in obedience to Divine command and in fulfilment of Divine plan Abraham brought him and his mother Hagar in the bleak and barren tract where Mecca now stands. At that time there was no sign of life and no means of subsistence at the place (Bukhari). But God had so designed that the place should become the scene of the activities of God’s last Message for mankind. Ishmael was chosen as the vehicle for the implementation of the Divine plan.
This prayer of Abraham found its complete fulfilment in the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to visit it.
The prayer was made at a time when not a blade of grass was to be seen for many miles around Mecca. Yet the prophecy met with fulfilment in a marvellous manner, for the choicest fruits come to Mecca in plenty in all seasons.
22:27.
2:127; 28:58.
Commentary:
In the previous verse, Abraham commenced his prayer by saying "My Lord" but in this verse, he has substituted "Our Lord" for "My Lord" i.e. in the present verse he has used the plural pronoun in place of the singular. The reason for this change is that in the latter case Abraham speaks of an act in which the will of Hagar and Ishmael was joined to his own. Although it was he himself who had made his wife and son settle in "an uncultivable valley," yet his wife and son had also shared in the sacrifice, for they had cheerfully cooperated with him and willingly signified their readiness to live in the wilderness in obedience to God’s command. As three persons were concerned in the matter and they had all willingly submitted to the will of God, the plural pronoun has been used in the present verse.
The verse, by implication, refers to a vision of Abraham in which he saw that he was slaughtering his son, Ishmael (37:103). As the sacrifice of human beings was much in vogue at that time, Abraham set about literally to fulfil it. But the dream really meant that he was to settle his son in a barren valley; for to leave a young lad at a place where there was no water, no vegetation and no sign of life was virtually tantamount to immolating him. However, when the literal interpretation of his dream by Abraham had actually caused him to lay Ishmael down and place the knife at his throat, Abraham was prohibited by God from doing so and thus the practice of offering human beings as sacrifice forever became banned to the followers of God.
By using the words, that they may observe Prayer, Abraham seeks to attract God’s mercy by mentioning the noble object for which he had caused his offspring to dwell near the Sacred House. God accepted the prayer, for He sees the motives of man and He never allows a work done with good intention to go unrewarded.
After mentioning that he had caused his offspring to dwell in that barren valley so that they might establish the worship of God at the Sacred Mosque and thus fulfil the purpose for which it had been built, Abraham prays that "men’s hearts might be inclined towards them", so that their preaching to them might prove effective and they might also join with them in worshipping God at the Holy Shrine and thus the purpose for which he had made his offspring dwell in that "bleak and barren valley" might be accomplished.
This prayer of Abraham found its complete fulfilment in the advent of the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to flock to the Holy House of God. The prayer also implied that the Ka‘bah would one day become the centre of the worship of the One True God.
Nor did Abraham neglect the physical welfare of his offspring. He prayed that his descendants living in and around Mecca might have plenty of fruits. This prayer was made at a time when not a blade of grass was seen for many miles about that place. Still the prophecy met with fulfilment in a wonderful manner, for the choicest fruits come to Mecca in plenty and at all seasons. Spiritually, the hearts of nations have become extraordinarily drawn towards the House of God at Mecca, where pilgrims flock from all parts of the world. The latter part of the prophecy is waiting to be fulfilled on a yet grander scale, when Islam will have spread and dominated all over the world.
d
22:27.
e
2:127; 28:58.
650
伊布拉欣的这个祈祷在穆圣时已经全部实现。因为在他之前, 只有阿拉伯人去麦加作出供奉。但在他降临后, 全世界人民开始去麦加朝觐。
651
祈祷的时候, 在麦加周围许多哩的地方, 看不见一片草叶。然后预言不可思议地应验了, 最优良的果实, 一年四季从世界各地大量运到麦加。
a
22:27.
b
2:127; 28:58.
1692
Commentary:
In the previous verse, Abraham commenced his prayer by saying "My Lord" but in this verse, he has substituted "Our Lord" for "My Lord" i.e. in the present verse he has used the plural pronoun in place of the singular. The reason for this change is that in the latter case Abraham speaks of an act in which the will of Hagar and Ishmael was joined to his own. Although it was he himself who had made his wife and son settle in "an uncultivable valley," yet his wife and son had also shared in the sacrifice, for they had cheerfully cooperated with him and willingly signified their readiness to live in the wilderness in obedience to God’s command. As three persons were concerned in the matter and they had all willingly submitted to the will of God, the plural pronoun has been used in the present verse.
The verse, by implication, refers to a vision of Abraham in which he saw that he was slaughtering his son, Ishmael (37:103). As the sacrifice of human beings was much in vogue at that time, Abraham set about literally to fulfil it. But the dream really meant that he was to settle his son in a barren valley; for to leave a young lad at a place where there was no water, no vegetation and no sign of life was virtually tantamount to immolating him. However, when the literal interpretation of his dream by Abraham had actually caused him to lay Ishmael down and place the knife at his throat, Abraham was prohibited by God from doing so and thus the practice of offering human beings as sacrifice forever became banned to the followers of God.
By using the words, that they may observe Prayer, Abraham seeks to attract God’s mercy by mentioning the noble object for which he had caused his offspring to dwell near the Sacred House. God accepted the prayer, for He sees the motives of man and He never allows a work done with good intention to go unrewarded.
After mentioning that he had caused his offspring to dwell in that barren valley so that they might establish the worship of God at the Sacred Mosque and thus fulfil the purpose for which it had been built, Abraham prays that "men’s hearts might be inclined towards them", so that their preaching to them might prove effective and they might also join with them in worshipping God at the Holy Shrine and thus the purpose for which he had made his offspring dwell in that "bleak and barren valley" might be accomplished.
This prayer of Abraham found its complete fulfilment in the advent of the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to flock to the Holy House of God. The prayer also implied that the Ka‘bah would one day become the centre of the worship of the One True God.
Nor did Abraham neglect the physical welfare of his offspring. He prayed that his descendants living in and around Mecca might have plenty of fruits. This prayer was made at a time when not a blade of grass was seen for many miles about that place. Still the prophecy met with fulfilment in a wonderful manner, for the choicest fruits come to Mecca in plenty and at all seasons. Spiritually, the hearts of nations have become extraordinarily drawn towards the House of God at Mecca, where pilgrims flock from all parts of the world. The latter part of the prophecy is waiting to be fulfilled on a yet grander scale, when Islam will have spread and dominated all over the world.
a
22:27.
b
2:127; 28:58.
1469
The reference is to the settling by Abraham of his son Ishmael and his wife Hagar in the wilderness of Arabia. Ishmael was yet a child when in obedience to Divine command and in fulfilment of Divine plan Abraham brought him and his mother Hagar in the bleak and barren tract where Mecca now stands. At that time there was no sign of life and no means of subsistence at the place (Bukhari). But God had so designed that the place should become the scene of the activities of God’s last Message for mankind. Ishmael was chosen as the vehicle for the implementation of the Divine plan.
1470
This prayer of Abraham found its complete fulfilment in the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to visit it.
1471
The prayer was made at a time when not a blade of grass was to be seen for many miles around Mecca. Yet the prophecy met with fulfilment in a marvellous manner, for the choicest fruits come to Mecca in plenty in all seasons.
مُّحَمَّدٌ رَّسُوۡلُ اللّٰہِ ۚ وَالَّذِیۡنَ مَعَہٗۤ اَشِدَّآءُ عَلَی الۡکُفَّارِ رُحَمَآءُ بَیۡنَہُمۡ ۖ تَرٰٮہُمۡ رُکَّعًا سُجَّدًا یَّبۡتَغُوۡنَ فَضۡلًا مِّنَ اللّٰہِ وَرِضۡوٰنًا ۖ سِیۡمَاہُمۡ فِیۡ وُجُوۡہِہِمۡ مِّنۡ اَثَرِ السُّجُوۡدِ ۚ ذٰلِکَ مَثَلُہُمۡ فِی التَّوۡرٰٮۃِ ۚ وَمَثَلُہُمۡ فِی الۡاِنۡجِیۡلِ کَزَرۡعٍ اَخۡرَجَ شَطۡـَٔہٗ فَاٰزَرَہٗ فَاسۡتَغۡلَظَ فَاسۡتَوٰی عَلٰی سُوۡقِہٖ یُعۡجِبُ الزُّرَّاعَ لِیَغِیۡظَ بِہِمُ الۡکُفَّارَ ۗ وَعَدَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ مِنۡہُمۡ مَّغۡفِرَۃً وَّاَجۡرًا عَظِیۡمًۢا
9:123.
59:9.
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
9:123.
59:9.
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
9:123.
59:9.
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
1271
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
1272
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
1
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
2
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
c
9:123.
d
59:9.
3839
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
2785
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
2786
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.