عَرۡشَ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "عَرۡشَ".
Occurrences in Quran
Found 3 verses containing "عَرۡشَ".
قَالَ نَکِّرُوۡا لَہَا عَرۡشَہَا نَنۡظُرۡ اَتَہۡتَدِیۡۤ اَمۡ تَکُوۡنُ مِنَ الَّذِیۡنَ لَا یَہۡتَدُوۡنَ
نَكَّرَهٗ (Nakkara-hu) 的意思是, 他改变了它, 使它辨认不出来;他使它看起来十分一般 (Lane)。因此, 这一用语在经文中的意思可以是: “使这一宝座比她的宝座好, 使她的宝座 (的样子) 看起来十分平凡。” 这节经文的大意是说, 素莱曼命令负责为那女王制造宝座工作的那个官员做一个非常美丽的宝座, 使她可看出它的工艺之精湛因而不喜欢她原来的那一个宝座。这样她会觉得素莱曼的权力和财力远比她的庞大。这就是 “她是遵循正道的, 或是不遵循正道的” 这一句的意思。素莱曼想使那女王清楚地看到任何反对或阻挡他的行动都是无益的。她和她的大臣和朝臣看来都觉得自己的权力和财力是很巨大的 (27:34)。而素莱曼想从他们的思想中去掉这种错误的想法 (27:37)。如果 “她的宝座” 被理解为是女王作为礼物送给素莱曼的那个宝座, 那么, نَكِّرُوْا (Nakkiru) 就意味着, 那个宝座一定被装饰和制造得很美丽, 而且如果上面有偶像的图纹的话, 一定被完全去掉了, 因此女王认不出是她送给他的宝座。
یعنی ایسا تخت بناؤ جو اس کے تخت سے بھی اعلیٰ ہو۔ الفاظ قرآنی نَکِّرُوْا کے ہیں جس کے معنے نکرہ کر دینے کے ہیں۔ یعنی وہ چیز خاص نظر نہ آئے عام ہو جائے۔ یعنی ایسا تخت بناؤ کہ ملکہ کا تخت اس کے مقابلہ پر اسے ایک عام چیز نظر آئے۔ (دیکھئے اقرب)
Nakkara-hu means, he changed or altered it so as not to be recognized; he made it look quite ordinary (Lane). The expression in the text may, therefore, mean, 'make this throne better than her throne so that her throne should appear quite ordinary.' The verse purports to say that Solomon had ordered the official who was entrusted with the task of preparing the throne for the Queen to make it so beautiful that she might realize the superiority of its workmanship and come to dislike her own throne and thus should understand that Solomon’s power and resources were much greater and superior to those of her. This seems to be the significance of the sentence, 'whether she follows the right way.' Solomon sought to bring home to the Queen the futility of any opposition or resistance to him. She and her ministers and courtiers seemed to be proud of their power and resources (27:34) and Solomon wanted to disabuse their minds of this misconception (27:37). If the words 'her throne' be taken to mean th
Important Words:
نکروا (make unrecognizable) is the transitive form of نکر (nakira). نکر الرجل means, he did not know the man or did not recognize him. نکرہ (nakkara) means, he changed it so as to render it unrecognizable. تنکر الرجل means, the man became unrecognizable. تنکر لفلان means, he became estranged from such a one. (Aqrab). See also 16:91.
Commentary:
The verse purports to say that Solomon ordered the official who was entrusted with the task of preparing the throne for the Queen to make it so beautiful that she might realize the superiority of its workmanship and come to dislike her own throne and thus should understand that Solomon’s power and resources were much greater and superior to those of hers. This seems to be the significance of the sentence, "whether she follows the right way." Solomon sought to bring home to her the futility of any opposition or resistance to him. She and her ministers and courtiers seemed to be proud of their power and resources (27:34) and Solomon wanted to disabuse their minds of this misconception (27:37).
If the words "her throne" be taken to mean the throne which, it is said, the Queen may have sent as a present to Solomon, the words نکرواwould mean that the throne should be so embellished and made beautiful and the figures of idols on it, if any, should be so completely wiped off that she might not recognize it.
949
نَكَّرَهٗ (Nakkara-hu) 的意思是, 他改变了它, 使它辨认不出来;他使它看起来十分一般 (Lane)。因此, 这一用语在经文中的意思可以是: “使这一宝座比她的宝座好, 使她的宝座 (的样子) 看起来十分平凡。” 这节经文的大意是说, 素莱曼命令负责为那女王制造宝座工作的那个官员做一个非常美丽的宝座, 使她可看出它的工艺之精湛因而不喜欢她原来的那一个宝座。这样她会觉得素莱曼的权力和财力远比她的庞大。这就是 “她是遵循正道的, 或是不遵循正道的” 这一句的意思。素莱曼想使那女王清楚地看到任何反对或阻挡他的行动都是无益的。她和她的大臣和朝臣看来都觉得自己的权力和财力是很巨大的 (27:34)。而素莱曼想从他们的思想中去掉这种错误的想法 (27:37)。如果 “她的宝座” 被理解为是女王作为礼物送给素莱曼的那个宝座, 那么, نَكِّرُوْا (Nakkiru) 就意味着, 那个宝座一定被装饰和制造得很美丽, 而且如果上面有偶像的图纹的话, 一定被完全去掉了, 因此女王认不出是她送给他的宝座。
1
یعنی ایسا تخت بناؤ جو اس کے تخت سے بھی اعلیٰ ہو۔ الفاظ قرآنی نَکِّرُوْا کے ہیں جس کے معنے نکرہ کر دینے کے ہیں۔ یعنی وہ چیز خاص نظر نہ آئے عام ہو جائے۔ یعنی ایسا تخت بناؤ کہ ملکہ کا تخت اس کے مقابلہ پر اسے ایک عام چیز نظر آئے۔ (دیکھئے اقرب)
2842
Important Words:
نکروا (make unrecognizable) is the transitive form of نکر (nakira). نکر الرجل means, he did not know the man or did not recognize him. نکرہ (nakkara) means, he changed it so as to render it unrecognizable. تنکر الرجل means, the man became unrecognizable. تنکر لفلان means, he became estranged from such a one. (Aqrab). See also 16:91.
Commentary:
The verse purports to say that Solomon ordered the official who was entrusted with the task of preparing the throne for the Queen to make it so beautiful that she might realize the superiority of its workmanship and come to dislike her own throne and thus should understand that Solomon’s power and resources were much greater and superior to those of hers. This seems to be the significance of the sentence, "whether she follows the right way." Solomon sought to bring home to her the futility of any opposition or resistance to him. She and her ministers and courtiers seemed to be proud of their power and resources (27:34) and Solomon wanted to disabuse their minds of this misconception (27:37).
If the words "her throne" be taken to mean the throne which, it is said, the Queen may have sent as a present to Solomon, the words نکرواwould mean that the throne should be so embellished and made beautiful and the figures of idols on it, if any, should be so completely wiped off that she might not recognize it.
2175
Nakkara-hu means, he changed or altered it so as not to be recognized; he made it look quite ordinary (Lane). The expression in the text may, therefore, mean, 'make this throne better than her throne so that her throne should appear quite ordinary.' The verse purports to say that Solomon had ordered the official who was entrusted with the task of preparing the throne for the Queen to make it so beautiful that she might realize the superiority of its workmanship and come to dislike her own throne and thus should understand that Solomon’s power and resources were much greater and superior to those of her. This seems to be the significance of the sentence, 'whether she follows the right way.' Solomon sought to bring home to the Queen the futility of any opposition or resistance to him. She and her ministers and courtiers seemed to be proud of their power and resources (27:34) and Solomon wanted to disabuse their minds of this misconception (27:37). If the words 'her throne' be taken to mean th
اَلَّذِیۡنَ یَحۡمِلُوۡنَ الۡعَرۡشَ وَمَنۡ حَوۡلَہٗ یُسَبِّحُوۡنَ بِحَمۡدِ رَبِّہِمۡ وَیُؤۡمِنُوۡنَ بِہٖ وَیَسۡتَغۡفِرُوۡنَ لِلَّذِیۡنَ اٰمَنُوۡا رَبَّنَا وَسِعۡتَ کُلَّ شَیۡءٍ رَّحۡمَۃً وَّعِلۡمًا فَاغۡفِرۡ لِلَّذِیۡنَ تَابُوۡا وَاتَّبَعُوۡا سَبِیۡلَکَ وَقِہِمۡ عَذَابَ الۡجَحِیۡمِ
39:76; 69:18.
正如 عَرْش (‘Arsh) 意指安拉的常德 (见注释498和580), 因此, “那些负荷着帝位的”, 这句话的意思是指可以显示出那些常德的那些人或存在物。因为自然法则是通过天使而起作用的, 而先知是安拉的话向人类宣扬的工具, “那些负荷帝位的”, 这句话, 可以意指天使和安拉派遣的使者。而 “在其四周的”, 可以意指帮助主要天使执行世上事务的次要天使, 或传播和宣扬先知教义的真实信奉者。
39:76; 69:18.
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
39:76; 69:18.
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
b
39:76; 69:18.
1153
正如 عَرْش (‘Arsh) 意指安拉的常德 (见注释498和580), 因此, “那些负荷着帝位的”, 这句话的意思是指可以显示出那些常德的那些人或存在物。因为自然法则是通过天使而起作用的, 而先知是安拉的话向人类宣扬的工具, “那些负荷帝位的”, 这句话, 可以意指天使和安拉派遣的使者。而 “在其四周的”, 可以意指帮助主要天使执行世上事务的次要天使, 或传播和宣扬先知教义的真实信奉者。
a
39:76; 69:18.
3499
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
c
39:76; 69:18.
2595
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
وَالۡمَلَکُ عَلٰۤی اَرۡجَآئِہَا ۚ وَیَحۡمِلُ عَرۡشَ رَبِّکَ فَوۡقَہُمۡ یَوۡمَئِذٍ ثَمٰنِیَۃٌ
39:76; 40:8.
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
39:76; 40:8.
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be
39:76; 40:8.
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
1475
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
1
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
2
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
b
39:76; 40:8.
4352
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
3111
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be