رِجَالٌ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "رِجَالٌ".
وَبَیۡنَہُمَا حِجَابٌ ۚ وَعَلَی الۡاَعۡرَافِ رِجَالٌ یَّعۡرِفُوۡنَ کُلًّۢا بِسِیۡمٰٮہُمۡ ۚ وَنَادَوۡا اَصۡحٰبَ الۡجَنَّۃِ اَنۡ سَلٰمٌ عَلَیۡکُمۡ ۚ لَمۡ یَدۡخُلُوۡہَا وَہُمۡ یَطۡمَعُوۡنَ
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
494
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
495
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
1
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
946
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
978
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
979
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
لَا تَقُمۡ فِیۡہِ اَبَدًا ۚ لَّمَسۡجِدٌ اُسِّسَ عَلَی التَّقۡوٰی مِنۡ اَوَّلِ یَوۡمٍ اَحَقُّ اَنۡ تَقُوۡمَ فِیۡہِ ۚ فِیۡہِ رِجَالٌ یُّحِبُّوۡنَ اَنۡ یَّتَطَہَّرُوۡا ۚ وَاللّٰہُ یُحِبُّ الۡمُطَّہِّرِیۡنَ
The reference is said to be to the Mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca. According to some authorities, however, the reference is to the mosque which the Holy Prophet himself built at Medina and which later came to be known as "the Mosque of the Prophet."
Commentary:
According to some traditions the words, A mosque which was founded upon piety from the very first day is surely more worthy, refer to a mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca; while, according to others, these words refer to the Mosque which the Holy Prophet himself built at Medina and which later came to be known as مسجد النبی i.e. "the Mosque of the Prophet." The wording of the verse seems to support the latter view.
1257
Commentary:
According to some traditions the words, A mosque which was founded upon piety from the very first day is surely more worthy, refer to a mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca; while, according to others, these words refer to the Mosque which the Holy Prophet himself built at Medina and which later came to be known as مسجد النبی i.e. "the Mosque of the Prophet." The wording of the verse seems to support the latter view.
1218
The reference is said to be to the Mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca. According to some authorities, however, the reference is to the mosque which the Holy Prophet himself built at Medina and which later came to be known as "the Mosque of the Prophet."
رِجَالٌ لَّا تُلۡہِیۡہِمۡ تِجٰرَۃٌ وَّلَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰہِ وَاِقَامِ الصَّلٰوۃِ وَاِیۡتَآءِ الزَّکٰوۃِ ۙ یَخَافُوۡنَ یَوۡمًا تَتَقَلَّبُ فِیۡہِ الۡقُلُوۡبُ وَالۡاَبۡصٰرُ
63:10.
63:10.
The verse constitutes a great testimonial to the righteousness and goodness of the Holy Prophet’s Companions and to their love for God. They are men, says the verse, of flesh and bones. They have their worldly ambitions and aspirations, their professions and avocations. They are not monks and hermits, cut apart from the world. Yet amidst all their mundane pursuits and engagements they do not neglect to discharge their duties to God and man.
63:10.
Commentary:
The verse constitutes a great testimonial to the righteousness and goodness of the Holy Prophet’s Companions and to their love for God and their liking for His remembrance. They are men, says the verse, of flesh and bones. They have their worldly ambitions and aspirations, their professions and avocations. They are not monks and hermits cut apart from the world. Yet amidst all their material pursuits and engagements they do not neglect to discharge their duties to God and man. This certificate of merit which the Companions of the Holy Prophet received from Allah, their Divine Lord and Master, has been referred to in several other places in the Quran, viz. "Those who, if We establish them in the earth will observe Prayer and pay the Zakah and enjoin good and forbid evil" (22:42), and "Their sides keep away from their beds; and they call upon their Lord in fear and hope, and spend out of what We have bestowed upon them" (32:17). It is because of this life of righteousness and service of humanity that "Allah was well pleased with them, and they were well pleased with Him" (58:23).
a
63:10.
a
63:10.
2620
Commentary:
The verse constitutes a great testimonial to the righteousness and goodness of the Holy Prophet’s Companions and to their love for God and their liking for His remembrance. They are men, says the verse, of flesh and bones. They have their worldly ambitions and aspirations, their professions and avocations. They are not monks and hermits cut apart from the world. Yet amidst all their material pursuits and engagements they do not neglect to discharge their duties to God and man. This certificate of merit which the Companions of the Holy Prophet received from Allah, their Divine Lord and Master, has been referred to in several other places in the Quran, viz. "Those who, if We establish them in the earth will observe Prayer and pay the Zakah and enjoin good and forbid evil" (22:42), and "Their sides keep away from their beds; and they call upon their Lord in fear and hope, and spend out of what We have bestowed upon them" (32:17). It is because of this life of righteousness and service of humanity that "Allah was well pleased with them, and they were well pleased with Him" (58:23).
a
63:10.
2048
The verse constitutes a great testimonial to the righteousness and goodness of the Holy Prophet’s Companions and to their love for God. They are men, says the verse, of flesh and bones. They have their worldly ambitions and aspirations, their professions and avocations. They are not monks and hermits, cut apart from the world. Yet amidst all their mundane pursuits and engagements they do not neglect to discharge their duties to God and man.
مِّنَ الۡمُؤۡمِنِیۡنَ رِجَالٌ صَدَقُوۡا مَا عٰہَدُوا اللّٰہَ عَلَیۡہِ ۖ فَمِنۡہُمۡ مَّنۡ قَضٰی نَحۡبَہٗ وَمِنۡہُمۡ مَّنۡ یَّنۡتَظِرُ ۖ وَمَا بَدَّلُوۡا تَبۡدِیۡلًا
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
3092
Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
2345
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
ہُمُ الَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡکُمۡ عَنِ الۡمَسۡجِدِ الۡحَرَامِ وَالۡہَدۡیَ مَعۡکُوۡفًا اَنۡ یَّبۡلُغَ مَحِلَّہٗ ۚ وَلَوۡلَا رِجَالٌ مُّؤۡمِنُوۡنَ وَنِسَآءٌ مُّؤۡمِنٰتٌ لَّمۡ تَعۡلَمُوۡہُمۡ اَنۡ تَطَـُٔوۡہُمۡ فَتُصِیۡبَکُمۡ مِّنۡہُمۡ مَّعَرَّۃٌۢ بِغَیۡرِ عِلۡمٍ ۖ لِّیُدۡخِلَ اللّٰہُ فِیۡ رَحۡمَتِہٖ مَنۡ یَّشَآءُ ۚ لَوۡ تَزَیَّلُوۡا لَعَذَّبۡنَا الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ عَذَابًا اَلِیۡمًا
8:35; 22:26.
There was a nucleus of Muslims in Mecca and if the fight had taken place, Muslim army would have unknowingly killed their own brethren in Faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium in addition.
8:35; 16:89; 22:26; 43:38.
2:197.
Important Words:
معرة (blame) is derived from عر (‘arra). They say عرت الابل i.e. the camels were or became mangy or scabby. عرہ means, he did to him an abominable thing; he did to him what he disliked; he disgraced him. عرہ بشر means, he aspersed him or charged or upbraided him with evil, or he wronged him. معرة means, a cause of reviling or being reviled; a crime or sin that is noxious like mange or scab; a foul or abominable thing; a cause of grief or vexation; disgrace; annoyance, hurt, harm or injury (Lane & Aqrab).
Commentary:
The verse means that though the Meccans gloated over the terms of the Treaty of Hudaibiyyah which, in their ignorance, they thought were very advantageous to them and humiliating for Muslims, and though the latter feeling that the terms were being forcibly wrung from them were crestfallen and did not know that in reality the terms had laid the foundations of a very prosperous and bright future for Islam, yet God had His own design in not permitting the fight to take place. There was a nucleus of Muslims in Mecca and if the fight had taken place, the Muslim army would have unknowingly killed their own brethren in faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium for themselves. In fact, from whatever angle the Treaty of Hudaibiyyah may be viewed it was indeed a great victory.
a
8:35; 22:26.
1270
麦加有一个穆斯林的中心组织, 如发生战争, 穆斯林军队有可能误杀信奉安拉的亲兄弟, 由此对自身的大业造成巨大的损害及平白地添增辱骂和丑名。
a
8:35; 16:89; 22:26; 43:38.
b
2:197.
3835
Important Words:
معرة (blame) is derived from عر (‘arra). They say عرت الابل i.e. the camels were or became mangy or scabby. عرہ means, he did to him an abominable thing; he did to him what he disliked; he disgraced him. عرہ بشر means, he aspersed him or charged or upbraided him with evil, or he wronged him. معرة means, a cause of reviling or being reviled; a crime or sin that is noxious like mange or scab; a foul or abominable thing; a cause of grief or vexation; disgrace; annoyance, hurt, harm or injury (Lane & Aqrab).
Commentary:
The verse means that though the Meccans gloated over the terms of the Treaty of Hudaibiyyah which, in their ignorance, they thought were very advantageous to them and humiliating for Muslims, and though the latter feeling that the terms were being forcibly wrung from them were crestfallen and did not know that in reality the terms had laid the foundations of a very prosperous and bright future for Islam, yet God had His own design in not permitting the fight to take place. There was a nucleus of Muslims in Mecca and if the fight had taken place, the Muslim army would have unknowingly killed their own brethren in faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium for themselves. In fact, from whatever angle the Treaty of Hudaibiyyah may be viewed it was indeed a great victory.
a
8:35; 22:26.
2781
There was a nucleus of Muslims in Mecca and if the fight had taken place, Muslim army would have unknowingly killed their own brethren in Faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium in addition.
وَاَنَّہٗ کَانَ رِجَالٌ مِّنَ الۡاِنۡسِ یَعُوۡذُوۡنَ بِرِجَالٍ مِّنَ الۡجِنِّ فَزَادُوۡہُمۡ رَہَقًا
6:129.
As the word Rijal is used only with regard to human beings, the verse shows that 'a company of the jinn,' mentioned in this and in Surah Al-Ahqaf were human beings and not any other species of creation. The Arabic word jinn here may signify big or influential men and Ins lowly and humble ones who, by following the former and seeking their protection, increase their conceit and arrogance.
6:129.
Important Words:
رھقاً (arrogance) is derived from رھق (rahiqa) which means, he was or became stupid and frivolous; he did wrong, abominable things; he told a lie. رھق (rahqun) means, wrongdoing, injustice, tyrannical conduct; sin; levity; compelling or urging a person to do a thing which he is not able to do; folly; arrogance or pride (Lane & Aqrab).
Commentary:
As the word رجال is used only with regard to human beings, the verse shows that "a company of the jinn,” mentioned in this and in Surah Ahqaf were human beings and not any other species of creation. Moreover, جن here may signify big or influential men and إنس lowly and humble ones who by following the former and seeking their protection increase their conceit and arrogance.
a
6:129.
1500
因为 رِجَال (Rijal) 这个字只用于人, 所以这节经文表示这里和在 «沙丘» 一章所提到的 “一伙精纳” 是人, 不是其他种类的创造。这里的阿拉伯字 “精纳” (Jinn) 可以指巨大的或有影响的人; اِنْس (Ins) 指卑下而贱微的人, 他们追随精纳, 寻求他们的保护, 使自己更加骄傲自大。
a
6:129.
4401
Important Words:
رھقاً (arrogance) is derived from رھق (rahiqa) which means, he was or became stupid and frivolous; he did wrong, abominable things; he told a lie. رھق (rahqun) means, wrongdoing, injustice, tyrannical conduct; sin; levity; compelling or urging a person to do a thing which he is not able to do; folly; arrogance or pride (Lane & Aqrab).
Commentary:
As the word رجال is used only with regard to human beings, the verse shows that "a company of the jinn,” mentioned in this and in Surah Ahqaf were human beings and not any other species of creation. Moreover, جن here may signify big or influential men and إنس lowly and humble ones who by following the former and seeking their protection increase their conceit and arrogance.
a
6:129.
3139
As the word Rijal is used only with regard to human beings, the verse shows that 'a company of the jinn,' mentioned in this and in Surah Al-Ahqaf were human beings and not any other species of creation. The Arabic word jinn here may signify big or influential men and Ins lowly and humble ones who, by following the former and seeking their protection, increase their conceit and arrogance.