عِير
Appears 21 times in Quran
📖 Lane's Lexicon
Classical definitions for root عير
Derived Stems (17)
Derived Words (1)
Words derived from the lemma "عِير".
- and of the caravan
Occurrences in Quran
Found 21 verses containing "عِير".
إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا
4:3.
See 4:3.
See 4:3.
Important Words:
یصلون (burn) is derived from صلی. They say صلی اللحم i.e. he roasted the meat. صلی الشیء means, he threw the thing into the fire to be burned. صلی النار means, he felt the burning heat of the fire, or he entered the fire and was burnt (Aqrab).
Commentary:
The words, into their bellies, in the clause, (they) only swallow fire into their bellies, though seemingly superfluous are not really so. They have been added to point out that the fire which they swallow will, as it were, become a part of their bodies and continue as a constant source of burning.
a
4:3.
a
See 4:3.
493
Important Words:
یصلون (burn) is derived from صلی. They say صلی اللحم i.e. he roasted the meat. صلی الشیء means, he threw the thing into the fire to be burned. صلی النار means, he felt the burning heat of the fire, or he entered the fire and was burnt (Aqrab).
Commentary:
The words, into their bellies, in the clause, (they) only swallow fire into their bellies, though seemingly superfluous are not really so. They have been added to point out that the fire which they swallow will, as it were, become a part of their bodies and continue as a constant source of burning.
a
See 4:3.
فَمِنْهُم مَّنْ ءَامَنَ بِهِۦ وَمِنْهُم مَّن صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا
2:254; 10:41; 61:15.
سَعِیْر سَعْرٌ سے ہے جس کے اصل معنے تمازت کے ہیں (مفردات)
قرآن مجید میں لفظ کَفٰی کا ہے۔ مگر اردو میں کافی کا لفظ اس موقعہ پر استعمال نہیں ہوتا۔ اردو میں کافی کہیں تو اس کے معنے یہ ہوتے ہیں کہ میری ضرورت پورا کرتی ہے۔ اور جہنم ضرورت پورا نہیں کرتی۔ اس لئے ہم نے آیات کا ترجمہ یہ کیا ہے کہ جہنم تمازت میں بہت زیادہ ہے۔
2:254; 10:41; 61:15.
2:254; 10:41; 61:15.
a
2:254; 10:41; 61:15.
2
سَعِیْر سَعْرٌ سے ہے جس کے اصل معنے تمازت کے ہیں (مفردات)
3
قرآن مجید میں لفظ کَفٰی کا ہے۔ مگر اردو میں کافی کا لفظ اس موقعہ پر استعمال نہیں ہوتا۔ اردو میں کافی کہیں تو اس کے معنے یہ ہوتے ہیں کہ میری ضرورت پورا کرتی ہے۔ اور جہنم ضرورت پورا نہیں کرتی۔ اس لئے ہم نے آیات کا ترجمہ یہ کیا ہے کہ جہنم تمازت میں بہت زیادہ ہے۔
a
2:254; 10:41; 61:15.
b
2:254; 10:41; 61:15.
وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَآ ۚ أَوَلَوْ كَانَ ٱلشَّيْطَٰنُ يَدْعُوهُمْ إِلَىٰ عَذَابِ ٱلسَّعِيرِ
5:105; 10:79; 21:54.
5:105; 10:79; 21:54.
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
5:105; 10:79; 21:54.
Commentary:
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
a
5:105; 10:79; 21:54.
a
5:105; 10:79; 21:54.
3048
Commentary:
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
c
5:105; 10:79; 21:54.
2312
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
إِنَّ ٱللَّهَ لَعَنَ ٱلْكَٰفِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا
7:45.
7:45.
7:45.
c
7:45.
c
7:45.
b
7:45.
وَلَمَّا فَتَحُوا۟ مَتَٰعَهُمْ وَجَدُوا۟ بِضَٰعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا۟ يَٰٓأَبَانَا مَا نَبْغِى ۖ هَٰذِهِۦ بِضَٰعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ۖ ذَٰلِكَ كَيْلٌ يَسِيرٌ
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
2
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
1567
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1391
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَٰرِقُونَ
اس کے یہ معنے نہیں کہ اس کو پھنسانے کے لئے بلکہ اس نے پینے کے لئے پانی مانگا تھا۔ پھر غلطی سے برتن اس بورے میں جو اس کے بھائی کا تھا رکھ دیا۔ معلوم ہوتا ہے کہ یوسفؑ نے تھک کر پینے کے لئے پانی مانگا۔ نوکر پانی لائے اور پانی پی کر اس نے غلطی سے وہ برتن جو پانی پینے کے کام بھی آتا تھا اور ماپنے کے بھی‘ بھائی کے بورے میں رکھ دیا۔ ہمارے زمانہ میں بھی اکثر دودھ اور غلّے گلاس سے ماپے جاتے ہیں اور وہ پانی پینے کے بھی کام آتے ہیں۔
The word Ja‘ala (put) may either signify that Joseph himself ordered the cup to be put in his brother’s sack so that he might use it on his way home; or that the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
It is incorrect to say that Joseph himself first ordered the drinking- cup to be placed in his brother’s sack, and then accused him of theft—an action much below his dignity. In fact, it was a Siqayah (a drinking-cup) which Joseph had ordered to be placed in the sack of his brother while the vessel which was declared by the royal proclaimer to have been lost was a Suwa‘ (a measuring-vessel). It seems that in the excitement of helping his brothers to prepare for their return journey and in view of the approaching separation from Benjamin, after only a brief meeting, Joseph felt thirst and called for water. It was brought to him in the royal measuring vessel. Such vessels were then used both as measuring-vessels and drinking-cups. After satisfying his thirst he inadvertently placed the vessel among Benjamin’s things, and it thus became packed with the effects of his brother without having been noticed by anybody. Joseph at once understood how the mistake had occurred, but, thinking that
Commentary:
The word جعل (put) may either mean that Joseph ordered the cup to be put in his brother’s sack knowingly so that he might use it on his way home; or that it was put there by mistake i.e. when Joseph had drunk water from it while the two brothers were engaged in conversation, the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
2
اس کے یہ معنے نہیں کہ اس کو پھنسانے کے لئے بلکہ اس نے پینے کے لئے پانی مانگا تھا۔ پھر غلطی سے برتن اس بورے میں جو اس کے بھائی کا تھا رکھ دیا۔ معلوم ہوتا ہے کہ یوسفؑ نے تھک کر پینے کے لئے پانی مانگا۔ نوکر پانی لائے اور پانی پی کر اس نے غلطی سے وہ برتن جو پانی پینے کے کام بھی آتا تھا اور ماپنے کے بھی‘ بھائی کے بورے میں رکھ دیا۔ ہمارے زمانہ میں بھی اکثر دودھ اور غلّے گلاس سے ماپے جاتے ہیں اور وہ پانی پینے کے بھی کام آتے ہیں۔
1572
Commentary:
The word جعل (put) may either mean that Joseph ordered the cup to be put in his brother’s sack knowingly so that he might use it on his way home; or that it was put there by mistake i.e. when Joseph had drunk water from it while the two brothers were engaged in conversation, the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
1393
The word Ja‘ala (put) may either signify that Joseph himself ordered the cup to be put in his brother’s sack so that he might use it on his way home; or that the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
1394
It is incorrect to say that Joseph himself first ordered the drinking- cup to be placed in his brother’s sack, and then accused him of theft—an action much below his dignity. In fact, it was a Siqayah (a drinking-cup) which Joseph had ordered to be placed in the sack of his brother while the vessel which was declared by the royal proclaimer to have been lost was a Suwa‘ (a measuring-vessel). It seems that in the excitement of helping his brothers to prepare for their return journey and in view of the approaching separation from Benjamin, after only a brief meeting, Joseph felt thirst and called for water. It was brought to him in the royal measuring vessel. Such vessels were then used both as measuring-vessels and drinking-cups. After satisfying his thirst he inadvertently placed the vessel among Benjamin’s things, and it thus became packed with the effects of his brother without having been noticed by anybody. Joseph at once understood how the mistake had occurred, but, thinking that
قَالُوا۟ نَفْقِدُ صُوَاعَ ٱلْمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمْلُ بَعِيرٍ وَأَنَا۠ بِهِۦ زَعِيمٌ
بعض لوگ کہتے ہیں کہ ان کا پانی پینے کا برتن تھا۔ لیکن اعلان غلّہ ماپنے کے برتن کا ہوا ہے۔ معلوم ہوتا ہے یوسفؑ نے پانی پینے کا برتن رکھنا چاہا تھا لیکن غلطی سے ماپنے کا برتن رکھا گیا۔ مگر یہ توجیہ غلط ہے کیونکہ صُوَاعَ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے ماپنے کے برتن کے بھی ہیں اور پانی پینے کے برتن کے بھی۔ پس ایک ہی لفظ کا ترجمہ ماپنے کا برتن بھی ہے اور پانی پینے کا برتن بھی۔
Important Words:
صواع (measuring cup) is derived from صاع. They say, صاع الشیء i.e. he folded or doubled the thing; he twisted it or bent it. صاع الحب means, he measured the corn with the measure known as صاع. صاع القوم means, he incited the people against one another. صاع is a well-known measure for measuring corn, etc. صواع means, a certain measure for measuring corn; a cup of the kind called جام from which one drinks (Aqrab & Lane).
Commentary:
The incident mentioned in this and the contiguous verses has given rise to much controversy. It is absurd to say, as some commentators of the Quran have done, that Joseph first intentionally put the drinking cup into his brother’s sack, and then accused him of theft—an action much below his dignity, inasmuch as it represents him as guilty not only of lying but also of great injustice to his brother. The whole story has originated with the Bible from which some commentators seem to have unthinkingly borrowed it. See Genesis 44:2-15.
The Quran makes the whole matter quite clear. What Joseph is mentioned as having put into his brother’s sack was a سقایة (a drinking cup), while the vessel which was declared by the royal proclaimer to be missing was صواع (a measuring cup). Unlike the سقایة the صواع has here been called صواع الملك i.e. the measuring cup of the King because it was Government property. Joseph had himself put a سقایة (a drinking cup) into his brother’s sack without the latter’s knowledge, that it might be of use to him on the journey. But the صواع الملك i.e. the royal measuring cup which seemed to have been in Joseph’s hand when he was saying farewell to his brother happened to be placed in Benjamin’s sack by mistake, nobody knowing how it found its way there. In search for this precious thing the luggage of the whole caravan was searched, that of Benjamin last of all. But it happened to be found in his luggage along with the سقایة (drinking cup) which Joseph had himself put there. Joseph at once understood how the mistake had occurred, but, thinking that all this was God’s own plan for detaining Benjamin, he judiciously kept silent until the caravan was gone. This is how Benjamin remained behind with Joseph.
1
بعض لوگ کہتے ہیں کہ ان کا پانی پینے کا برتن تھا۔ لیکن اعلان غلّہ ماپنے کے برتن کا ہوا ہے۔ معلوم ہوتا ہے یوسفؑ نے پانی پینے کا برتن رکھنا چاہا تھا لیکن غلطی سے ماپنے کا برتن رکھا گیا۔ مگر یہ توجیہ غلط ہے کیونکہ صُوَاعَ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے ماپنے کے برتن کے بھی ہیں اور پانی پینے کے برتن کے بھی۔ پس ایک ہی لفظ کا ترجمہ ماپنے کا برتن بھی ہے اور پانی پینے کا برتن بھی۔
1574
Important Words:
صواع (measuring cup) is derived from صاع. They say, صاع الشیء i.e. he folded or doubled the thing; he twisted it or bent it. صاع الحب means, he measured the corn with the measure known as صاع. صاع القوم means, he incited the people against one another. صاع is a well-known measure for measuring corn, etc. صواع means, a certain measure for measuring corn; a cup of the kind called جام from which one drinks (Aqrab & Lane).
Commentary:
The incident mentioned in this and the contiguous verses has given rise to much controversy. It is absurd to say, as some commentators of the Quran have done, that Joseph first intentionally put the drinking cup into his brother’s sack, and then accused him of theft—an action much below his dignity, inasmuch as it represents him as guilty not only of lying but also of great injustice to his brother. The whole story has originated with the Bible from which some commentators seem to have unthinkingly borrowed it. See Genesis 44:2-15.
The Quran makes the whole matter quite clear. What Joseph is mentioned as having put into his brother’s sack was a سقایة (a drinking cup), while the vessel which was declared by the royal proclaimer to be missing was صواع (a measuring cup). Unlike the سقایة the صواع has here been called صواع الملك i.e. the measuring cup of the King because it was Government property. Joseph had himself put a سقایة (a drinking cup) into his brother’s sack without the latter’s knowledge, that it might be of use to him on the journey. But the صواع الملك i.e. the royal measuring cup which seemed to have been in Joseph’s hand when he was saying farewell to his brother happened to be placed in Benjamin’s sack by mistake, nobody knowing how it found its way there. In search for this precious thing the luggage of the whole caravan was searched, that of Benjamin last of all. But it happened to be found in his luggage along with the سقایة (drinking cup) which Joseph had himself put there. Joseph at once understood how the mistake had occurred, but, thinking that all this was God’s own plan for detaining Benjamin, he judiciously kept silent until the caravan was gone. This is how Benjamin remained behind with Joseph.
وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَٰدِقُونَ
In the verse Qaryah (town) is in reality Ahlul-Qaryah (people of the town) and ‘Ir (caravan) is Ashabul-‘Ir (members of the caravan). The words Ahl and Ashab have been omitted to lend emphasis to the statement.
Commentary:
In the verse قریة (city) is in reality اھل قریة (people of the city) and عیر (caravan) is اصحاب العیر (members of the caravan). The words اھلand اصحاب have been omitted to lend emphasis to the statement. The construction "inquire of the caravan" would signify "if you inquire of any member of the caravan he would testify to the truth of our statement."
1582
Commentary:
In the verse قریة (city) is in reality اھل قریة (people of the city) and عیر (caravan) is اصحاب العیر (members of the caravan). The words اھلand اصحاب have been omitted to lend emphasis to the statement. The construction "inquire of the caravan" would signify "if you inquire of any member of the caravan he would testify to the truth of our statement."
1401
In the verse Qaryah (town) is in reality Ahlul-Qaryah (people of the town) and ‘Ir (caravan) is Ashabul-‘Ir (members of the caravan). The words Ahl and Ashab have been omitted to lend emphasis to the statement.
وَلَمَّا فَصَلَتِ ٱلْعِيرُ قَالَ أَبُوهُمْ إِنِّى لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَآ أَن تُفَنِّدُونِ
Even before the caravan reached home, Jacob had told his people that, in spite of all appearances to the contrary, he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words 'even though you take me to be a dotard' meaning thereby, 'you consider this meeting to be an impossibility, being not more than the illusion and wishful thinking of an old man, but I know it as a fact and a certainty.'
Important Words:
تفندون (take me to be a dotard) is derived from فند (fannada) which is derived from فند (fanada) which means, he uttered a falsehood; he committed mistakes in extreme old age; he became weak in judgement by reason of extreme old age. افندmeans, he became weak in intellect or he doted. فندہ (fannada-hu) means, he pronounced him to be an utterer of falsehood; he blamed him; he pronounced his judgement to be weak; مفند (mufannad) is one who is weak in judgement or unsound in mind by reason of extreme old age or disease; one who confounds things in his speech (Lane).
Commentary:
The verse shows that even before the caravan reached home, Jacob told his people that in spite of all appearances to the contrary he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words "even though you take me to be a dotard" meaning thereby, "you consider this meeting to be an impossibility, being not more than the wishful thinking of an old man, but I know it as a fact and a certainty."
1594
Important Words:
تفندون (take me to be a dotard) is derived from فند (fannada) which is derived from فند (fanada) which means, he uttered a falsehood; he committed mistakes in extreme old age; he became weak in judgement by reason of extreme old age. افندmeans, he became weak in intellect or he doted. فندہ (fannada-hu) means, he pronounced him to be an utterer of falsehood; he blamed him; he pronounced his judgement to be weak; مفند (mufannad) is one who is weak in judgement or unsound in mind by reason of extreme old age or disease; one who confounds things in his speech (Lane).
Commentary:
The verse shows that even before the caravan reached home, Jacob told his people that in spite of all appearances to the contrary he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words "even though you take me to be a dotard" meaning thereby, "you consider this meeting to be an impossibility, being not more than the wishful thinking of an old man, but I know it as a fact and a certainty."
1408
Even before the caravan reached home, Jacob had told his people that, in spite of all appearances to the contrary, he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words 'even though you take me to be a dotard' meaning thereby, 'you consider this meeting to be an impossibility, being not more than the illusion and wishful thinking of an old man, but I know it as a fact and a certainty.'
وَلِسُلَيْمَٰنَ ٱلرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ۖ وَأَسَلْنَا لَهُۥ عَيْنَ ٱلْقِطْرِ ۖ وَمِنَ ٱلْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِۦ ۖ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ ٱلسَّعِيرِ
21:82; 38:37.
素莱曼的统治从叙利亚北部沿地中海东岸直到红海, 沿着阿拉伯海到波斯湾。实际上, 在素莱曼时代, 以色列帝国达到了财富、权力和威望的顶点, 因为 رِيْح (Rih) 这一单词的意思, 除了别的以外, 在这节经文中是权力和征服 (Lane)。这节经文也表明, 素莱曼有一支庞大的商 (业) 船队 («列王纪上», 9:26-28和 «犹太白科全书»卷11, 437页), 工业和手工业在他的时代也非常发达, 而且他也征服和迫使许多桀骜难驯的山地部族为他做工作 («历代志下»，4:1-2; 2:18)。
یعنی خلیج فارس سے انطاکیہ تک ہوائیں نہایت عمدگی سے چلتی رہتی تھیں جس سے سلیمانؑ کے زمانہ میں بحری تجارت اچھی ہوتی تھی۔
یعنی تانبہ کے پگھلانے والی فیکٹریاں بنانے کی اُسے توفیق دی تھی۔
دیکھئے نوٹ سورۂ نمل آیت۴۰۔
21:82; 38:37.
Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite Empire had reached its zenith in wealth, power and prestige as the word Rih which, among other things, means power and conquests, (Lane), used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy (I Kings, 9: 26-28 & Jew. Enc. vol. Xl. p. 437) and that industry and craftsmanship had greatly developed under him and that he had also conquered and pressed into service wild and rebellious mountain tribes (II Chron. 4: 1,2 & 2: 18).
21:82; 27:18; 38:37.
Important Words:
رواح (evening course) is derived from راح which means, he went or journeyed or worked. They say راح الیھم i.e. he went to them or he went to them in the evening; or did a thing in the evening or in the afternoon; he went or journeyed at any time. الرواح is the going or journeying in the last or latter part of the day; or the going or journeying at any time of the day or night. ریح means, the wind; a good or pure thing; mercy; aid against an enemy; victory or conquest: predominance and power; a turn of good fortune (Lane & Aqrab). See also 8:47.
Commentary:
The verse speaks volumes for the vast extent of Solomon’s dominions and the peace and prosperity which reigned in his empire. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite empire had reached its zenith in wealth, power and prestige as the word ریح which, among other things, means power and conquests, used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy:
"And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophire, and fetched from thence gold, four hundred and twenty tents and brought it to King Solomon" (1 Kings 9: 26-28).
Solomon’s foreign alliances formed the basis for foreign commercial relations. From the Egyptians he bought chariots and horses, which he sold to the Hittites and other people of the north. With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the Gulf of Akaba, to Ophire, presumably on the eastern coast of the Arabian Peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palace, and for the perfection of his civil and military organizations (Jew. Enc. vol. xi. p. 437).
The words, "And We caused a fount of molten copper to flow for him." signify the high stage to which industry and craftsmanship had developed under Solomon. He had erected factories in which copper was melted. In the Bible we have:
"Moreover, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof and ten cubits the height thereof. Also he made a molten sea of ten cubits from brim to brim, round in compass and the height thereof was five cubits" (II Chronicles 4: 1-2).
The expression. "And of the jinn were some who worked under him" shows that Solomon had conquered and pressed into service wild and rebellious mountain tribes who worked for him day and night. Incidentally, the verse shows that Solomon’s rule was firm and strong. A reference to this is also to be found in the Bible in II Chronicles, 2: 18.
a
21:82; 38:37.
1043
素莱曼的统治从叙利亚北部沿地中海东岸直到红海, 沿着阿拉伯海到波斯湾。实际上, 在素莱曼时代, 以色列帝国达到了财富、权力和威望的顶点, 因为 رِيْح (Rih) 这一单词的意思, 除了别的以外, 在这节经文中是权力和征服 (Lane)。这节经文也表明, 素莱曼有一支庞大的商 (业) 船队 («列王纪上», 9:26-28和 «犹太白科全书»卷11, 437页), 工业和手工业在他的时代也非常发达, 而且他也征服和迫使许多桀骜难驯的山地部族为他做工作 («历代志下»，4:1-2; 2:18)。
4
یعنی خلیج فارس سے انطاکیہ تک ہوائیں نہایت عمدگی سے چلتی رہتی تھیں جس سے سلیمانؑ کے زمانہ میں بحری تجارت اچھی ہوتی تھی۔
5
یعنی تانبہ کے پگھلانے والی فیکٹریاں بنانے کی اُسے توفیق دی تھی۔
6
دیکھئے نوٹ سورۂ نمل آیت۴۰۔
a
21:82; 27:18; 38:37.
3139
Important Words:
رواح (evening course) is derived from راح which means, he went or journeyed or worked. They say راح الیھم i.e. he went to them or he went to them in the evening; or did a thing in the evening or in the afternoon; he went or journeyed at any time. الرواح is the going or journeying in the last or latter part of the day; or the going or journeying at any time of the day or night. ریح means, the wind; a good or pure thing; mercy; aid against an enemy; victory or conquest: predominance and power; a turn of good fortune (Lane & Aqrab). See also 8:47.
Commentary:
The verse speaks volumes for the vast extent of Solomon’s dominions and the peace and prosperity which reigned in his empire. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite empire had reached its zenith in wealth, power and prestige as the word ریح which, among other things, means power and conquests, used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy:
"And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophire, and fetched from thence gold, four hundred and twenty tents and brought it to King Solomon" (1 Kings 9: 26-28).
Solomon’s foreign alliances formed the basis for foreign commercial relations. From the Egyptians he bought chariots and horses, which he sold to the Hittites and other people of the north. With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the Gulf of Akaba, to Ophire, presumably on the eastern coast of the Arabian Peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palace, and for the perfection of his civil and military organizations (Jew. Enc. vol. xi. p. 437).
The words, "And We caused a fount of molten copper to flow for him." signify the high stage to which industry and craftsmanship had developed under Solomon. He had erected factories in which copper was melted. In the Bible we have:
"Moreover, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof and ten cubits the height thereof. Also he made a molten sea of ten cubits from brim to brim, round in compass and the height thereof was five cubits" (II Chronicles 4: 1-2).
The expression. "And of the jinn were some who worked under him" shows that Solomon had conquered and pressed into service wild and rebellious mountain tribes who worked for him day and night. Incidentally, the verse shows that Solomon’s rule was firm and strong. A reference to this is also to be found in the Bible in II Chronicles, 2: 18.
a
21:82; 38:37.
2380
Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite Empire had reached its zenith in wealth, power and prestige as the word Rih which, among other things, means power and conquests, (Lane), used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy (I Kings, 9: 26-28 & Jew. Enc. vol. Xl. p. 437) and that industry and craftsmanship had greatly developed under him and that he had also conquered and pressed into service wild and rebellious mountain tribes (II Chron. 4: 1,2 & 2: 18).