وَرَق
Appears 3 times in Quran
📖 Lane's Lexicon
Classical definitions for root ورق
Derived Stems (17)
Derived Words (1)
Words derived from the lemma "وَرَق".
- leaves
- the leaves
Occurrences in Quran
Found 3 verses containing "وَرَق".
۞ وَعِندَهُۥ مَفَاتِحُ ٱلْغَيْبِ لَا يَعْلَمُهَآ إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِى ٱلْبَرِّ وَٱلْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِى ظُلُمَٰتِ ٱلْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
805
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
854
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
فَدَلَّىٰهُمَا بِغُرُورٍ ۚ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۖ وَنَادَىٰهُمَا رَبُّهُمَآ أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيْطَٰنَ لَكُمَا عَدُوٌّ مُّبِينٌ
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
سَوْءَة (Sau’ah) 这一单词的意思是, 一个人想把它遮掩起来的任何邪恶、卑鄙、不体面或讨厌的话、习惯或行为; 赤身裸体 (Lane)。这里, 这一单词的意思是 “隐私之物” 或 “弱点”, 因为没有人不知道自己的赤身裸体的状态。阿丹确实不知道他的某些弱点。当他的敌人引诱他离开安全位置的时候, 他开始认识到他的弱点。每个人都有某些弱点, 连他自己也不知道, 只有在严峻考验的时候, 或他在受诱惑和考验的时候, 这些弱点才会暴露出来。因此, 阿丹正是在恶魔引诱和欺骗他时, 他才感觉到他的某些天性上的弱点。«古兰经» 并没有说其它人开始知道阿丹和他妻子的弱点, 而是说他们自己觉悟到自己的弱点。
یعنی جب انسان بدی کا ارتکاب کر چکتا ہے تو اس کی ضمیر اس کو بتاتی ہے کہ دیکھ تو کتنا کمزور تھا اس کام نے تجھے کوئی فائدہ نہیں پہنچایا۔ اور اگر تو یہ کام نہ کرتا‘ تو تیرا کوئی خاص نقصان نہیں تھا۔ تب انسان کو ہوش آتی ہے اور جنت کی زینت کے سامانوں یعنی ان اعمال سے جن کی وجہ سے انسان جنت میں جاتا ہے وہ اپنی بدیوں کو ڈھانپنے کی کوشش کرتا ہے اور توبہ سے اپنے گناہوں کو دھوتا ہے۔ قرآن کریم میں وَرَقِ الْجَنَّۃ کے لفظ ہیں جس کے معنے مفسرین نے غلطی سے پتہ کے کیے ہیں حالانکہ اس کے معنے زینت کے بھی ہیں اور یہی ہم نے کیے ہیں۔ مطلب یہ کہ جن کاموں سے جنت میں زینت ملتی ہے۔ وہ کام آد
یہ مرادنہیں کہ بدی کرنے والے لوگوں کو واقعہ میں کوئی لفظی الہام ہوتا ہے۔ بلکہ مراد یہ ہے کہ جب انسان کے دل میں شرم اور ندامت پیدا ہوتی ہے تو اس کی فطرت صحیحہ اس کو بتاتی ہے کہ جو کچھ خداتعالیٰ نے کہا تھا وہ سچ تھا۔ اور جو کچھ اس نے کیا ہے وہ غلط تھا۔ تب وہ دعاؤں اور استغفار میں لگ جاتا ہے اور خدا کا فضل حاصل کر لیتا ہے۔
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
The word Sayyi’ah which means, any evil, foul, unseemly or abominable saying or habit or action which one would like to hide; shame; nakedness (Lane), is used here in the sense of "object of shame" or "weakness," because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Every person has certain weaknesses which are hidden even from himself, but which become exposed at time of strain and stress, or when he is tempted and tried. So it was when Adam was tempted and deceived by Satan that he became aware of some of his natural weaknesses. The Qur’an does not say that the weaknesses of Adam and his wife became known to other people, but that they only themselves became conscious of them.
Waraq, meaning, the prime and freshness of a thing; the young lads of a community (Lisan) signifies that when Satan succeeded in causing a split in Adam’s community and some of its weaker members had gone out of its fold, he gathered together the Auraq (leaves) of the Garden, i.e. the youth of the community, and began to reunite and reorganize his people with their help. It is generally the youth who, being mostly free from preconceived ideas and prejudices, follow and help the Prophets of God (10:84). The being whom the Qur’an has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Qur’an. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but also to those human beings who, on account of t
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
Important Words:
دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.
ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).
Commentary:
Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.
The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.
As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).
It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet tells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.
Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
483
سَوْءَة (Sau’ah) 这一单词的意思是, 一个人想把它遮掩起来的任何邪恶、卑鄙、不体面或讨厌的话、习惯或行为; 赤身裸体 (Lane)。这里, 这一单词的意思是 “隐私之物” 或 “弱点”, 因为没有人不知道自己的赤身裸体的状态。阿丹确实不知道他的某些弱点。当他的敌人引诱他离开安全位置的时候, 他开始认识到他的弱点。每个人都有某些弱点, 连他自己也不知道, 只有在严峻考验的时候, 或他在受诱惑和考验的时候, 这些弱点才会暴露出来。因此, 阿丹正是在恶魔引诱和欺骗他时, 他才感觉到他的某些天性上的弱点。«古兰经» 并没有说其它人开始知道阿丹和他妻子的弱点, 而是说他们自己觉悟到自己的弱点。
1
یعنی جب انسان بدی کا ارتکاب کر چکتا ہے تو اس کی ضمیر اس کو بتاتی ہے کہ دیکھ تو کتنا کمزور تھا اس کام نے تجھے کوئی فائدہ نہیں پہنچایا۔ اور اگر تو یہ کام نہ کرتا‘ تو تیرا کوئی خاص نقصان نہیں تھا۔ تب انسان کو ہوش آتی ہے اور جنت کی زینت کے سامانوں یعنی ان اعمال سے جن کی وجہ سے انسان جنت میں جاتا ہے وہ اپنی بدیوں کو ڈھانپنے کی کوشش کرتا ہے اور توبہ سے اپنے گناہوں کو دھوتا ہے۔ قرآن کریم میں وَرَقِ الْجَنَّۃ کے لفظ ہیں جس کے معنے مفسرین نے غلطی سے پتہ کے کیے ہیں حالانکہ اس کے معنے زینت کے بھی ہیں اور یہی ہم نے کیے ہیں۔ مطلب یہ کہ جن کاموں سے جنت میں زینت ملتی ہے۔ وہ کام آد
2
یہ مرادنہیں کہ بدی کرنے والے لوگوں کو واقعہ میں کوئی لفظی الہام ہوتا ہے۔ بلکہ مراد یہ ہے کہ جب انسان کے دل میں شرم اور ندامت پیدا ہوتی ہے تو اس کی فطرت صحیحہ اس کو بتاتی ہے کہ جو کچھ خداتعالیٰ نے کہا تھا وہ سچ تھا۔ اور جو کچھ اس نے کیا ہے وہ غلط تھا۔ تب وہ دعاؤں اور استغفار میں لگ جاتا ہے اور خدا کا فضل حاصل کر لیتا ہے۔
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
924
Important Words:
دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.
ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).
Commentary:
Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.
The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.
As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).
It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet tells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.
Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
958
The word Sayyi’ah which means, any evil, foul, unseemly or abominable saying or habit or action which one would like to hide; shame; nakedness (Lane), is used here in the sense of "object of shame" or "weakness," because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Every person has certain weaknesses which are hidden even from himself, but which become exposed at time of strain and stress, or when he is tempted and tried. So it was when Adam was tempted and deceived by Satan that he became aware of some of his natural weaknesses. The Qur’an does not say that the weaknesses of Adam and his wife became known to other people, but that they only themselves became conscious of them.
959
Waraq, meaning, the prime and freshness of a thing; the young lads of a community (Lisan) signifies that when Satan succeeded in causing a split in Adam’s community and some of its weaker members had gone out of its fold, he gathered together the Auraq (leaves) of the Garden, i.e. the youth of the community, and began to reunite and reorganize his people with their help. It is generally the youth who, being mostly free from preconceived ideas and prejudices, follow and help the Prophets of God (10:84). The being whom the Qur’an has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Qur’an. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but also to those human beings who, on account of t
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۚ وَعَصَىٰٓ ءَادَمُ رَبَّهُۥ فَغَوَىٰ
دیکھئے سورۃ اعراف آیت۲۳ نوٹ نمبر۱
7.23; 20:122.
As a result of acceptance by Adam of Satan’s suggestions a split occurred among his people which caused him much distress and mental anguish. Adam and Eve discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve themselves became conscious of it.
Waraq also meaning young lads of a community (Lane), the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the morally weak members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. According to the Bible, Adam used fig leaves (Gen. 3: 6, 7), which in the language of visions signify young righteous and pious people.
7:23; 20:122.
Important Words:
سوآت (shame) is the plural of سوءة which is derived from ساء which means, it was or became evil, foul or abominable. سوءة means, any evil, foul or abominable saying or action or habit or practice; any saying or action of which one is ashamed when it appears and which one would like to hide; any disgracing action or thing; the external portion of organs of generation of a man or of a woman; corpse or dead body; nakedness (Lane & Aqrab). See also 7:21.
ورق (leaves) is both singular and plural and is substantive noun from the verb ورق (waraqa). They say ورق الشجر i.e. the tree put forth leaves. أورق الرجل means, the man became rich. انت طیب الورق means, thou hast a good and righteous progeny. ورق means, leaves, foliage; sheet of paper; the prime and freshness of a thing; the young lads of a community. It also signifies the beauty of the things of this world and their resplendence (Lane & Aqrab). See also 7:23.
غوی (his life became miserable) means, he erred; he deviated from the right way; he acted ignorantly; he failed in his object and was disappointed; he was lost; his life became unpleasant (Aqrab, Lane & Mufradat).
Commentary:
As a result of acceptance by Adam of Satan’s suggestion a split occurred among his people which caused him much distress and mental anguish.
The words, their shame became manifest, mean that the evil consequences of their lapse began to appear and they realized their weaknesses. They discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve became conscious of it.
As ورق also means young lads of a community(see under "Important Words" above) the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the spiritually weaker members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. It is generally the youth of a community who first accept the teachings of a Divine Messenger because they have no preconceived ideas, prejudices and inhibitions to shed. Their minds are like a clean slate and they find no difficulty in accepting a teaching which appeals to their reason and conscience. See also 7:23.
The Bible describes Adam’s lapse in the words: "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons" (Gen. 3:6-7). Thus whereas, according to the Quran, Adam hid his nakedness with 'the leaves of the garden', which means the young lads or pious and righteous members of the community, according to the Bible he used the fig leaves which in the language of visions also signify righteous and pious people. So there is no contradiction or incongruity between the Quranic and the Biblical statements in this respect.
That Adam’s disobedience was not deliberate but casual and accidental is evident from v. 116 above.
b
7.23; 20:122.
825
وَرَقْ (Waraq) 也是指一个社团中的年青小伙子 (Lane)。这节经文的大致意思是说, 恶魔已成功地使阿丹的社团出现裂缝, 一些意志薄弱的成员背离了他们的信仰。阿丹把年青的以及其他正直而善良的成员聚集在一起, 并在他们的帮助下重新组织起自己的社团。据圣经所载, 阿丹用过无花果树树叶 («创世纪» 3:6-7), 这在精神境界的语言中是指年青、正直而虔诚的人们。
2
دیکھئے سورۃ اعراف آیت۲۳ نوٹ نمبر۱
a
7:23; 20:122.
2330
Important Words:
سوآت (shame) is the plural of سوءة which is derived from ساء which means, it was or became evil, foul or abominable. سوءة means, any evil, foul or abominable saying or action or habit or practice; any saying or action of which one is ashamed when it appears and which one would like to hide; any disgracing action or thing; the external portion of organs of generation of a man or of a woman; corpse or dead body; nakedness (Lane & Aqrab). See also 7:21.
ورق (leaves) is both singular and plural and is substantive noun from the verb ورق (waraqa). They say ورق الشجر i.e. the tree put forth leaves. أورق الرجل means, the man became rich. انت طیب الورق means, thou hast a good and righteous progeny. ورق means, leaves, foliage; sheet of paper; the prime and freshness of a thing; the young lads of a community. It also signifies the beauty of the things of this world and their resplendence (Lane & Aqrab). See also 7:23.
غوی (his life became miserable) means, he erred; he deviated from the right way; he acted ignorantly; he failed in his object and was disappointed; he was lost; his life became unpleasant (Aqrab, Lane & Mufradat).
Commentary:
As a result of acceptance by Adam of Satan’s suggestion a split occurred among his people which caused him much distress and mental anguish.
The words, their shame became manifest, mean that the evil consequences of their lapse began to appear and they realized their weaknesses. They discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve became conscious of it.
As ورق also means young lads of a community(see under "Important Words" above) the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the spiritually weaker members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. It is generally the youth of a community who first accept the teachings of a Divine Messenger because they have no preconceived ideas, prejudices and inhibitions to shed. Their minds are like a clean slate and they find no difficulty in accepting a teaching which appeals to their reason and conscience. See also 7:23.
The Bible describes Adam’s lapse in the words: "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons" (Gen. 3:6-7). Thus whereas, according to the Quran, Adam hid his nakedness with 'the leaves of the garden', which means the young lads or pious and righteous members of the community, according to the Bible he used the fig leaves which in the language of visions also signify righteous and pious people. So there is no contradiction or incongruity between the Quranic and the Biblical statements in this respect.
That Adam’s disobedience was not deliberate but casual and accidental is evident from v. 116 above.
b
7.23; 20:122.
1860
As a result of acceptance by Adam of Satan’s suggestions a split occurred among his people which caused him much distress and mental anguish. Adam and Eve discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve themselves became conscious of it.
1861
Waraq also meaning young lads of a community (Lane), the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the morally weak members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. According to the Bible, Adam used fig leaves (Gen. 3: 6, 7), which in the language of visions signify young righteous and pious people.