Search Results for "سَاقٍ"
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يُجَٰدِلُونَكَ فِى ٱلْحَقِّ بَعْدَمَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى ٱلْمَوْتِ وَهُمْ يَنظُرُونَ
یعنی کفار۔ کیونکہ مومن تو لڑائی کو ناپسند کرنے کے باوجود خدا کے حکم کو ماننے کے لئے تیار تھے جیسا کہ اوپر کی آیت سے اور دوسری آیتوں سے ثابت ہے۔ مفسرین نے اس کے یہ معنے کیے ہیں کہ صحابہؓ جہاد کے حکم پر رسول اللہ صلی اللہ علیہ وسلم سے شدید بحث کرتے تھے کہ یہ حکم کیوں ملا۔ مگر یہ قرآن کریم اور تاریخ سے غلط معلوم ہوتا ہے۔
The verse does not refer to Muslims as wrongly understood by some Commentators, but to disbelievers. There is absolutely no evidence in history to show that the Holy Prophet’s Companions ever disputed with him with regard to fighting the enemy. On the contrary, it is related that when before the Battle of Badr he consulted them, they all expressed their complete readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). The verse only signifies that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death.
Commentary:
This verse refers not to the Companions of the Holy Prophet, as wrongly understood by some commentators, but to his enemies. There is absolutely no evidence in history to show that the Holy Prophet’s Companions disputed with him with regard to fighting the enemy. On the contrary, it is expressly related that when before the Battle of Badr he consulted them, they all expressed their readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham, ii. 13). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). What the verse, therefore, means is simply this that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death itself.
2
یعنی کفار۔ کیونکہ مومن تو لڑائی کو ناپسند کرنے کے باوجود خدا کے حکم کو ماننے کے لئے تیار تھے جیسا کہ اوپر کی آیت سے اور دوسری آیتوں سے ثابت ہے۔ مفسرین نے اس کے یہ معنے کیے ہیں کہ صحابہؓ جہاد کے حکم پر رسول اللہ صلی اللہ علیہ وسلم سے شدید بحث کرتے تھے کہ یہ حکم کیوں ملا۔ مگر یہ قرآن کریم اور تاریخ سے غلط معلوم ہوتا ہے۔
1097
Commentary:
This verse refers not to the Companions of the Holy Prophet, as wrongly understood by some commentators, but to his enemies. There is absolutely no evidence in history to show that the Holy Prophet’s Companions disputed with him with regard to fighting the enemy. On the contrary, it is expressly related that when before the Battle of Badr he consulted them, they all expressed their readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham, ii. 13). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). What the verse, therefore, means is simply this that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death itself.
1096
The verse does not refer to Muslims as wrongly understood by some Commentators, but to disbelievers. There is absolutely no evidence in history to show that the Holy Prophet’s Companions ever disputed with him with regard to fighting the enemy. On the contrary, it is related that when before the Battle of Badr he consulted them, they all expressed their complete readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). The verse only signifies that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death.
قِيلَ لَهَا ٱدْخُلِى ٱلصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَن سَاقَيْهَا ۚ قَالَ إِنَّهُۥ صَرْحٌ مُّمَرَّدٌ مِّن قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَٰنَ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
یعنی سلیمان علیہ السلام کی اس تدبیر سے کہ پانی پر شیشے کی سلیں لگا دی گئی تھیں۔ وہ اپنی غلطی سمجھ گئی۔ کہ جس طرح شیشے کے نیچے پانی نظر آتا ہے اسی طرح سورج کا نور خدا سے ہے۔ اس لئے سورج کو پوجنا غلطی ہے اور خداتعالیٰ ایک ہی ہے۔
Kashafa ‘an Saqihi is a well-known Arabic idiom meaning, to become prepared to meet the difficulty or to become perturbed or perplexed. Kashafat ‘an Saqaiha means: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed or was taken aback (Lane & Lisan). Solomon wanted the Queen to give up idol-worship and accept the true Faith. For this purpose he wisely adopted such means as should have led the noble and sagacious lady to see the error of her ways. The throne which Solomon had caused to be prepared for her was prepared with this end in view. It was made much more beautiful and in every respect superior to her own throne of which she was very proud. Solomon did so in order that she might realize that he was God’s favourite and had been endowed with material and spiritual gifts in far greater abundance than those given to her. The palace referred to in the verse was also constructed with the same object in view. As the verse shows
Important Words:
کشفت عن ساقیھا (she uncovered her shanks) ساق (saqun) is derived from ساق (saqa). ساق means, leg; shank; the part between ankle and knee. ساق الشجر means, the trunk of the tree. The Arabs say, کشف الامر عن ساقه i.e. the affair became distressful. الکشف عن الساق is a well-known Arabic idiom meaning to become prepared to meet the difficulty or to become perturbed or perplexed. قامت الحرب علی ساق means, the battle became vehement. کشف عن ساقیه literally meaning he uncovered his shanks signifies, he prepared himself to meet the difficulty; he became perplexed. The expression کشفت عن ساقیھا would thus mean: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed (Lane & Aqrab).
Commentary:
Solomon wanted the Queen to give up idol worship and accept the true faith. For this purpose he wisely adopted such means as should have led the noble and sagacious lady to see the error of her ways. The throne which Solomon caused to be prepared for her was also prepared with this end in view. It was made much more beautiful and in every respect superior to her own throne of which she was very proud. Solomon did so in order that she might realize that he was God’s favourite and had been endowed with material and spiritual gifts in far greater abundance than those given to her. The palace referred to in the verse was also constructed with the same object in view. As the verse shows, the entrance to the palace was paved with slabs of glass, below which ran a stream of crystal clear water. When the Queen entered the palace she mistook the transparent glass for water and uncovered her shanks, which in view of the Arabic expression کشفت عن ساقیھا signifies that the sight of the water perplexed her and she did not know what to do. By this device Solomon directed her attention to the fact that as she had mistaken the slabs of glass for water, similarly the sun and other celestial bodies which she worshipped were not the real source of light. They only emitted light but were lifeless things. It was God Almighty Who had bestowed upon them the light which they emitted. In this way Solomon succeeded in the object he had in view. The noble lady made a confession of her error and from a worshipper of idols of wood and stone she became a devoted votary of the One True God. It is regrettable that superstition and gross credulity have caused men of weak faith to give the homage, which is due to the Great Invisible God, to helpless creatures and lifeless material objects.
It is one of the characteristics of the Quran that whereas the Bible has maligned and defamed the Prophets of God, it (the Quran) has exonerated and cleared them of all sins, filthy accusations and aspersions cast upon them by the Bible.
Solomon is one of those Israelite Prophets whom the Bible has perhaps calumniated and slandered most. The Quran has taken special care to exculpate him of all slanders and calumnies. The Bible says of Solomon that his wives had "turned away his heart after other gods" (1 Kings 11 :4) and that "the Lord was angry with Solomon because his heart was turned away from the Lord, God of Israel" (1 Kings 11 :9). The Quran contradicts these blasphemous charges and says in the present verse that the Queen of Sheba gave up idolatry and came over to the true faith through the noble efforts of Solomon and that he himself was "a most excellent servant of God and turned to Him again and again" (38:31).
2
یعنی سلیمان علیہ السلام کی اس تدبیر سے کہ پانی پر شیشے کی سلیں لگا دی گئی تھیں۔ وہ اپنی غلطی سمجھ گئی۔ کہ جس طرح شیشے کے نیچے پانی نظر آتا ہے اسی طرح سورج کا نور خدا سے ہے۔ اس لئے سورج کو پوجنا غلطی ہے اور خداتعالیٰ ایک ہی ہے۔
2844
Important Words:
کشفت عن ساقیھا (she uncovered her shanks) ساق (saqun) is derived from ساق (saqa). ساق means, leg; shank; the part between ankle and knee. ساق الشجر means, the trunk of the tree. The Arabs say, کشف الامر عن ساقه i.e. the affair became distressful. الکشف عن الساق is a well-known Arabic idiom meaning to become prepared to meet the difficulty or to become perturbed or perplexed. قامت الحرب علی ساق means, the battle became vehement. کشف عن ساقیه literally meaning he uncovered his shanks signifies, he prepared himself to meet the difficulty; he became perplexed. The expression کشفت عن ساقیھا would thus mean: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed (Lane & Aqrab).
Commentary:
Solomon wanted the Queen to give up idol worship and accept the true faith. For this purpose he wisely adopted such means as should have led the noble and sagacious lady to see the error of her ways. The throne which Solomon caused to be prepared for her was also prepared with this end in view. It was made much more beautiful and in every respect superior to her own throne of which she was very proud. Solomon did so in order that she might realize that he was God’s favourite and had been endowed with material and spiritual gifts in far greater abundance than those given to her. The palace referred to in the verse was also constructed with the same object in view. As the verse shows, the entrance to the palace was paved with slabs of glass, below which ran a stream of crystal clear water. When the Queen entered the palace she mistook the transparent glass for water and uncovered her shanks, which in view of the Arabic expression کشفت عن ساقیھا signifies that the sight of the water perplexed her and she did not know what to do. By this device Solomon directed her attention to the fact that as she had mistaken the slabs of glass for water, similarly the sun and other celestial bodies which she worshipped were not the real source of light. They only emitted light but were lifeless things. It was God Almighty Who had bestowed upon them the light which they emitted. In this way Solomon succeeded in the object he had in view. The noble lady made a confession of her error and from a worshipper of idols of wood and stone she became a devoted votary of the One True God. It is regrettable that superstition and gross credulity have caused men of weak faith to give the homage, which is due to the Great Invisible God, to helpless creatures and lifeless material objects.
It is one of the characteristics of the Quran that whereas the Bible has maligned and defamed the Prophets of God, it (the Quran) has exonerated and cleared them of all sins, filthy accusations and aspersions cast upon them by the Bible.
Solomon is one of those Israelite Prophets whom the Bible has perhaps calumniated and slandered most. The Quran has taken special care to exculpate him of all slanders and calumnies. The Bible says of Solomon that his wives had "turned away his heart after other gods" (1 Kings 11 :4) and that "the Lord was angry with Solomon because his heart was turned away from the Lord, God of Israel" (1 Kings 11 :9). The Quran contradicts these blasphemous charges and says in the present verse that the Queen of Sheba gave up idolatry and came over to the true faith through the noble efforts of Solomon and that he himself was "a most excellent servant of God and turned to Him again and again" (38:31).
2177
Kashafa ‘an Saqihi is a well-known Arabic idiom meaning, to become prepared to meet the difficulty or to become perturbed or perplexed. Kashafat ‘an Saqaiha means: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed or was taken aback (Lane & Lisan). Solomon wanted the Queen to give up idol-worship and accept the true Faith. For this purpose he wisely adopted such means as should have led the noble and sagacious lady to see the error of her ways. The throne which Solomon had caused to be prepared for her was prepared with this end in view. It was made much more beautiful and in every respect superior to her own throne of which she was very proud. Solomon did so in order that she might realize that he was God’s favourite and had been endowed with material and spiritual gifts in far greater abundance than those given to her. The palace referred to in the verse was also constructed with the same object in view. As the verse shows
هَٰذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ
78:26.
78:26.
The inmates of Hell will be made to drink intensely hot or intensely cold water. As they did not make proper use of their God-given faculties and went to extremes in using them and did not follow the golden mean, so they will be made to drink extremely hot or extremely cold water.
78:26.
Important Words:
غساق (intensely cold and stinking drink) is derived from غسق. They say غسق اللیل i.e. the night became intensely dark. غسقت عیناہ (means, his eyes shed tears. غساق means, the ichor or watery matter and thick purulent matter that will flow and drip from the skins of the inmates of Hell, or the washings of them or their tears; intensely cold; cold and stinking (Lane). See also 17:79.
Commentary:
The inmates of Hell will be made to drink intensely hot or intensely cold water. As they did not make proper use of their God-given faculties and went to extremes in using them and did not follow the golden mean, so they will be made to drink extremely hot or extremely cold water.
b
78:26.
a
78:26.
3419
Important Words:
غساق (intensely cold and stinking drink) is derived from غسق. They say غسق اللیل i.e. the night became intensely dark. غسقت عیناہ (means, his eyes shed tears. غساق means, the ichor or watery matter and thick purulent matter that will flow and drip from the skins of the inmates of Hell, or the washings of them or their tears; intensely cold; cold and stinking (Lane). See also 17:79.
Commentary:
The inmates of Hell will be made to drink intensely hot or intensely cold water. As they did not make proper use of their God-given faculties and went to extremes in using them and did not follow the golden mean, so they will be made to drink extremely hot or extremely cold water.
d
78:26.
2544
The inmates of Hell will be made to drink intensely hot or intensely cold water. As they did not make proper use of their God-given faculties and went to extremes in using them and did not follow the golden mean, so they will be made to drink extremely hot or extremely cold water.
وَإِن يَرَوْا۟ كِسْفًا مِّنَ ٱلسَّمَآءِ سَاقِطًا يَقُولُوا۟ سَحَابٌ مَّرْكُومٌ
Such is the state of utter heedlessness and false sense of security of disbelievers that they do not benefit by the timely Divine warning, so much so that even if they see a piece of the sky actually falling down upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled up clouds.'
46:25.
Commentary:
In the two previous verses disbelievers were warned that Divine punishment was about to overtake them. But such is their state of utter heedlessness and false sense of security (says the verse) that they do not benefit by the timely Divine warning, so that even if they see a piece of the sky actually falling upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled-up clouds.' The disbelievers go so far as to challenge the Prophet to "cause a portion of the sky to fall upon us if thou art truthful" (26:188).
a
46:25.
3961
Commentary:
In the two previous verses disbelievers were warned that Divine punishment was about to overtake them. But such is their state of utter heedlessness and false sense of security (says the verse) that they do not benefit by the timely Divine warning, so that even if they see a piece of the sky actually falling upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled-up clouds.' The disbelievers go so far as to challenge the Prophet to "cause a portion of the sky to fall upon us if thou art truthful" (26:188).
2865
Such is the state of utter heedlessness and false sense of security of disbelievers that they do not benefit by the timely Divine warning, so much so that even if they see a piece of the sky actually falling down upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled up clouds.'
يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ
这节经文可以指复活日的艰难和严厉, 或指在最后审判日揭示一切奥秘和透露种种神秘。
The verse may refer to the hardness and severity of the Day of Resurrection, or to the lifting of the veil from all mysteries and coming to light of all secrets on the Judgment Day. See {2177}.
Important Words:
یکشف عن ساق (truth shall be laid bare). They say قامت القوم علی ساق i.e. the people were or became in a state of distress. The Arabic idiom کشفت الحرب عن ساق means, the fight became vehement. ساق meaning i.e. severity or hardness, the expression کشف الامر عن ساق is explained as meaning, when the affair became distressful or when the truth of the matter was laid bare (Lane, Kashshaf and Baidawi). See also 27:45.
Commentary:
The verse may refer to the hardness and severity of the Day of Resurrection or to the lifting of the veil from all mysteries and coming to light of all secrets on that Day.
The words, "They will not be able to do so," signify that the guilty will not be able to make amends for their sins of omission or commission, the time for repentance having passed long ago.
1467
这节经文可以指复活日的艰难和严厉, 或指在最后审判日揭示一切奥秘和透露种种神秘。
4330
Important Words:
یکشف عن ساق (truth shall be laid bare). They say قامت القوم علی ساق i.e. the people were or became in a state of distress. The Arabic idiom کشفت الحرب عن ساق means, the fight became vehement. ساق meaning i.e. severity or hardness, the expression کشف الامر عن ساق is explained as meaning, when the affair became distressful or when the truth of the matter was laid bare (Lane, Kashshaf and Baidawi). See also 27:45.
Commentary:
The verse may refer to the hardness and severity of the Day of Resurrection or to the lifting of the veil from all mysteries and coming to light of all secrets on that Day.
The words, "They will not be able to do so," signify that the guilty will not be able to make amends for their sins of omission or commission, the time for repentance having passed long ago.
3103
The verse may refer to the hardness and severity of the Day of Resurrection, or to the lifting of the veil from all mysteries and coming to light of all secrets on the Judgment Day. See {2177}.
وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ
实际上是胫骨 (سَاق, Saq) 这个字可比喻为灾难或痛苦。这节经文的意思是: 死去的灵魂的痛苦接踵而来--------将至亲好友撇在身后的痛苦、死亡的痛苦和后世等待着不信者的惩罚。
The word, Saq, literally meaning shank, metaphorically signifies a calamity or affliction. See {2177}. The verse signifies that one affliction will be joined to another for the departed soul—the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
Commentary:
The word الساق literally meaning shank, metaphorically signifies a calamity or affliction (27:45 & 68:43). The verse signifies that one affliction will be joined to another for the departed soul; the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
1541
实际上是胫骨 (سَاق, Saq) 这个字可比喻为灾难或痛苦。这节经文的意思是: 死去的灵魂的痛苦接踵而来--------将至亲好友撇在身后的痛苦、死亡的痛苦和后世等待着不信者的惩罚。
4474
Commentary:
The word الساق literally meaning shank, metaphorically signifies a calamity or affliction (27:45 & 68:43). The verse signifies that one affliction will be joined to another for the departed soul; the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
3185
The word, Saq, literally meaning shank, metaphorically signifies a calamity or affliction. See {2177}. The verse signifies that one affliction will be joined to another for the departed soul—the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ
إِلَّا حَمِيمًا وَغَسَّاقًا
6:71; 69:37.
6:71; 69:37.
Important Words:
غساق (stinking fluid intensely cold) means, ichor; the washings of wounds; intense cold that burns by reason of its coolness; cold and stinking. حمیم و غساق means, boiling fluid and intensely cold and stinking drink (Lane & Aqrab).
Commentary:
The turbulent pursuit of evil, and cold indifference towards virtue, of wrongdoers will take the form of boiling water and intensely cold and stinking drink.
a
6:71; 69:37.
b
6:71; 69:37.
4541
Important Words:
غساق (stinking fluid intensely cold) means, ichor; the washings of wounds; intense cold that burns by reason of its coolness; cold and stinking. حمیم و غساق means, boiling fluid and intensely cold and stinking drink (Lane & Aqrab).
Commentary:
The turbulent pursuit of evil, and cold indifference towards virtue, of wrongdoers will take the form of boiling water and intensely cold and stinking drink.
b
6:71; 69:37.
3230A
The turbulent pursuit of evil and cold indifference towards virtue and righteousness of wrongdoers will take the form of boiling water and intensely cold and stinking drink.