خُضۡرٍ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "خُضۡرٍ".
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.
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.