مَرَجَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "مَرَجَ".
۞ وَهُوَ ٱلَّذِى مَرَجَ ٱلْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا
35:13; 55:20, 21.
اس جگہ پر بَحْرٌ کا لفظ ہے اور عربی زبان میں بَحْرٌ سمندر اور دریا دونوں کو کہتے ہیں۔ اصل میں یہاں مذہبوں کا مقابلہ ہے۔ یعنی کسی کی تعلیم اچھی ہوتی ہے کسی کی ُبری لیکن تمثیلی طور پر بتایا ہے کہ دیکھتے نہیں سمندر کا پانی کتنا کڑوا ہوتا ہے اور دریا جو اس میں آکر گرتے ہیں ان کا پانی میٹھا ہوتا ہے اللہ ہی نے یہ تدبیر کی ہے کہ وہ ہمیشہ میٹھے ہی رہتے ہیں اور سمندر ہمیشہ کڑوا رہتا ہے کیونکہ دریا بارش کے پانی اور برفوں سے بنتے ہیں اور سمندر کی تہ میں ان گنت پہاڑ نمک کے ہیں۔ اسی طرح جو تعلیمات براہِ راست خدا کی طرف سے آتی ہیں وہ میٹھی ہوتی ہیں اور جو تعلیمیں دیر سے دنیا
فُرَاتٌ کے معنے بھی میٹھے کے ہیں اور عَذْبٌ کے معنے بھی میٹھے کے۔ اس لئے ہم نے ترجمہ ’’بہت میٹھا ہے‘‘ کے الفاظ سے کیا ہے۔
قرآن کریم کے لفظ تو ھٰذَا کے ہیں جس کا ترجمہ ’’یہ‘‘ اور ’’وہ‘‘ ہے۔ مگر اردو میں ’’ایک اور دوسرا کے الفاظ‘‘ٹھیک رہتے ہیں۔ پس چونکہ اس سے معنوں میں فرق نہیں پڑتا ہم نے ’’ایک دوسرے کے لفظ کو اختیار کیا ہے۔
یعنی دریاؤں اور سمندروں کو بظاہر ملایا ہے لیکن ایسا انتظام کیا ہے کہ نہ دریا نمکین ہوتے ہیں نہ سمندر میٹھے۔
35:13; 55:20, 21.
Taking 'two waters' in the verse to represent the true religion and the false, the verse signifies that both Islam, the true religion, and other corrupted Faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good result. The 'two waters' may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions, Islam will never lose its sweet taste as God has taken upon Himself to protect a
35:13; 55:20, 21.
Important Words:
مرج (caused to flow) means, he mixed two things together. مرج الشیء بالشیء means, he mixed one thing with another. مرج الدابةmeans, he sent a beast to pasture wherever it would. They say مرج لسانه فی اعراض الناس i.e. he let go his tongue in abusing people and backbiting them. مرج البحرین means, He (God) has mixed the two seas; He has let them flow freely (Lane & Aqrab).
فرات (sweet) is derived from فرت (faruta). They say فرت الماء i.e. the water was or became sweet or very sweet. فرات applied to water means sweet, very sweet or of the sweetest kind that which subdues thirst by its excessive sweetness (Lane & Aqrab).
أجاج (bitter) is derived from أج . They say أجت النار i.e. the fire burned or burned brightly or fiercely. أج الماء means, the water was or became saltish or bitter. أجاج means, anything burning to the mouth whether saltish bitter or hot. ماء أجاج means, water that burns by its saltishness; or salt water or very bitter water like the water of the sea, or water of which no use is made for drinking or for watering seed-product or other purposes; or very hot water (Lane, Aqrab & Mufradat). See also 21:97.
برزخ (partition) is a thing that intervenes between any two things; a bar; an obstruction; or a thing that separates two things i.e. a partition (Lane). See also 23:101.
Commentary:
Taking "two waters" in the verse to represent the true religion and the false one, the verse signifies that both Islam, the true religion, and other corrupted faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good results.
The "two waters" may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions Islam will never lose its sweet taste as God has taken upon Himself to protect and guard it (15:10). There is an unbridgeable barrier between the two which keeps them apart. Or the word بحر meaning both river and sea, the verse may signify that under the system instituted by God rivers are fed by rain and snow and their water is always fresh, and though they fall into the sea, sea water is always saltish and bitter. This is in effect an illustration of Divine guidance, which when it is constantly reinforced by fresh revelation remains fresh, sweet and life-giving, but when it becomes stale, it loses all value.
a
35:13; 55:20, 21.
1
اس جگہ پر بَحْرٌ کا لفظ ہے اور عربی زبان میں بَحْرٌ سمندر اور دریا دونوں کو کہتے ہیں۔ اصل میں یہاں مذہبوں کا مقابلہ ہے۔ یعنی کسی کی تعلیم اچھی ہوتی ہے کسی کی ُبری لیکن تمثیلی طور پر بتایا ہے کہ دیکھتے نہیں سمندر کا پانی کتنا کڑوا ہوتا ہے اور دریا جو اس میں آکر گرتے ہیں ان کا پانی میٹھا ہوتا ہے اللہ ہی نے یہ تدبیر کی ہے کہ وہ ہمیشہ میٹھے ہی رہتے ہیں اور سمندر ہمیشہ کڑوا رہتا ہے کیونکہ دریا بارش کے پانی اور برفوں سے بنتے ہیں اور سمندر کی تہ میں ان گنت پہاڑ نمک کے ہیں۔ اسی طرح جو تعلیمات براہِ راست خدا کی طرف سے آتی ہیں وہ میٹھی ہوتی ہیں اور جو تعلیمیں دیر سے دنیا
2
فُرَاتٌ کے معنے بھی میٹھے کے ہیں اور عَذْبٌ کے معنے بھی میٹھے کے۔ اس لئے ہم نے ترجمہ ’’بہت میٹھا ہے‘‘ کے الفاظ سے کیا ہے۔
3
قرآن کریم کے لفظ تو ھٰذَا کے ہیں جس کا ترجمہ ’’یہ‘‘ اور ’’وہ‘‘ ہے۔ مگر اردو میں ’’ایک اور دوسرا کے الفاظ‘‘ٹھیک رہتے ہیں۔ پس چونکہ اس سے معنوں میں فرق نہیں پڑتا ہم نے ’’ایک دوسرے کے لفظ کو اختیار کیا ہے۔
4
یعنی دریاؤں اور سمندروں کو بظاہر ملایا ہے لیکن ایسا انتظام کیا ہے کہ نہ دریا نمکین ہوتے ہیں نہ سمندر میٹھے۔
a
35:13; 55:20, 21.
2685
Important Words:
مرج (caused to flow) means, he mixed two things together. مرج الشیء بالشیء means, he mixed one thing with another. مرج الدابةmeans, he sent a beast to pasture wherever it would. They say مرج لسانه فی اعراض الناس i.e. he let go his tongue in abusing people and backbiting them. مرج البحرین means, He (God) has mixed the two seas; He has let them flow freely (Lane & Aqrab).
فرات (sweet) is derived from فرت (faruta). They say فرت الماء i.e. the water was or became sweet or very sweet. فرات applied to water means sweet, very sweet or of the sweetest kind that which subdues thirst by its excessive sweetness (Lane & Aqrab).
أجاج (bitter) is derived from أج . They say أجت النار i.e. the fire burned or burned brightly or fiercely. أج الماء means, the water was or became saltish or bitter. أجاج means, anything burning to the mouth whether saltish bitter or hot. ماء أجاج means, water that burns by its saltishness; or salt water or very bitter water like the water of the sea, or water of which no use is made for drinking or for watering seed-product or other purposes; or very hot water (Lane, Aqrab & Mufradat). See also 21:97.
برزخ (partition) is a thing that intervenes between any two things; a bar; an obstruction; or a thing that separates two things i.e. a partition (Lane). See also 23:101.
Commentary:
Taking "two waters" in the verse to represent the true religion and the false one, the verse signifies that both Islam, the true religion, and other corrupted faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good results.
The "two waters" may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions Islam will never lose its sweet taste as God has taken upon Himself to protect and guard it (15:10). There is an unbridgeable barrier between the two which keeps them apart. Or the word بحر meaning both river and sea, the verse may signify that under the system instituted by God rivers are fed by rain and snow and their water is always fresh, and though they fall into the sea, sea water is always saltish and bitter. This is in effect an illustration of Divine guidance, which when it is constantly reinforced by fresh revelation remains fresh, sweet and life-giving, but when it becomes stale, it loses all value.
a
35:13; 55:20, 21.
2085
Taking 'two waters' in the verse to represent the true religion and the false, the verse signifies that both Islam, the true religion, and other corrupted Faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good result. The 'two waters' may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions, Islam will never lose its sweet taste as God has taken upon Himself to protect a
مَرَجَ ٱلْبَحْرَيْنِ يَلْتَقِيَانِ
اس میں نہر سویز اور نہر پاناما کی پیشگوئی ہے۔ فرمایا دو سمندر قریب قریب ہیں لیکن ان کے درمیان خشکی ہے۔ ایک دن وہ مِل جائیں گے۔ ان کی علامت یہ ہے کہ ان میں سے موتی اور مونگا نکلتا ہے۔ یہ دونوں چیزیں سویز اور پاناما سے بکثرت نکلتی ہیں۔ اور دونوں نہروں سے بحیرہ قلزم اور روم کو ایک طرف ملا دیا اور دوسری طرف بحر اوقیانوس اور بحر الکاہل کو ملا دیا ہے۔
'The two bodies of water' may be the Red Sea and the Mediterranean Sea, or the Atlantic Ocean and the Pacific Ocean, particularly the former two seas. The verse embodies a great prophecy which was remarkably fulfilled by the construction of the Suez and the Panama canals, the former linking the first two seas and the latter the mighty Atlantic and Pacific Oceans. The world had to wait for thirteen long centuries to see the fulfilment of this prophecy. Or, 'the two bodies of water' may signify the physical and spiritual sciences. Or, the natural laws and Divine revelation, which mistakenly considered to be mutually antagonistic, are corroborative of each other, the one being the Work of God and the other His Word.
3
اس میں نہر سویز اور نہر پاناما کی پیشگوئی ہے۔ فرمایا دو سمندر قریب قریب ہیں لیکن ان کے درمیان خشکی ہے۔ ایک دن وہ مِل جائیں گے۔ ان کی علامت یہ ہے کہ ان میں سے موتی اور مونگا نکلتا ہے۔ یہ دونوں چیزیں سویز اور پاناما سے بکثرت نکلتی ہیں۔ اور دونوں نہروں سے بحیرہ قلزم اور روم کو ایک طرف ملا دیا اور دوسری طرف بحر اوقیانوس اور بحر الکاہل کو ملا دیا ہے۔
c
25:54; 27:62; 35:13.
4059
Commentary:
See next verse.
2927
'The two bodies of water' may be the Red Sea and the Mediterranean Sea, or the Atlantic Ocean and the Pacific Ocean, particularly the former two seas. The verse embodies a great prophecy which was remarkably fulfilled by the construction of the Suez and the Panama canals, the former linking the first two seas and the latter the mighty Atlantic and Pacific Oceans. The world had to wait for thirteen long centuries to see the fulfilment of this prophecy. Or, 'the two bodies of water' may signify the physical and spiritual sciences. Or, the natural laws and Divine revelation, which mistakenly considered to be mutually antagonistic, are corroborative of each other, the one being the Work of God and the other His Word.