ROOT ن د م
6 verses • 2 derived words
📖 Lane's Lexicon
Classical definitions for root ندم
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 6 verses containing words derived from "n d m".
فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَٰرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٌ ۚ فَعَسَى ٱللَّهُ أَن يَأْتِىَ بِٱلْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِۦ فَيُصْبِحُوا۟ عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ نَٰدِمِينَ
32:30.
یعنی دل میں یہ بات کہتے جاتے ہیں۔
32:30.
Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane).
"Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it.
32:30, 31.
Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it.
b
32:30.
1
یعنی دل میں یہ بات کہتے جاتے ہیں۔
a
32:30, 31.
684
Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it.
b
32:30.
758
Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane).
759
"Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it.
وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِى ٱلْأَرْضِ لَٱفْتَدَتْ بِهِۦ ۗ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ ۖ وَقُضِىَ بَيْنَهُم بِٱلْقِسْطِ ۚ وَهُمْ لَا يُظْلَمُونَ
39:48.
34:34.
Asarru may also mean, 'they will manifest or express their remorse.' The word has contrary meanings.
39:48.
34:34.
Important Words:
اسروا (they will conceal). اسرہ gives two contrary meanings: (1) he concealed it; (2) he manifested or revealed it, or he made it known (Lane).
Commentary:
Man is so made by nature that punishment has two different effects on him. It increases the obstinacy and refractoriness of some, while it renders others humble and docile. But the punishment inflicted by God is never such as to produce doubtful results. Its effect is straight and certain. It breaks the pride of the arrogant. The reason of the difference between the punishment inflicted by God and that inflicted by man is that the latter affects only the body, man having no power to inspire the heart with awe, while the former affects both the body and the heart. The verse purports to say that when God’s punishment overtakes men, it strikes awe into their hearts and they become prepared to save themselves by making every sacrifice in their power, and, as it always descends on the right person and on the right occasion, men realize its justice and therefore become repentant and begin to bring about a real change in their lives.
The verse may have another meaning also. God’s punishment descends only on those who oppose His teachings. Such people have no high ideals. They are mean and niggardly and it is only their base desires that prompt them to oppose the truth. Thus the verse purports to say that those on whom God’s punishment descends are incapable of manifesting any magnanimity of heart, and in time of trouble seek to save their skins by sacrificing anything, even their personal or national honour, which men of high ideals always try to save even at the cost of their lives. This, the verse hints, is evidence of their being in error; for if they had been in the right, they would not have stooped to such meanness. See Important Words.
The words اسروا الندامة (they will conceal their remorse) may also be rendered as, "they will manifest or express their remorse."
d
39:48.
e
34:34.
b
39:48.
c
34:34.
1330
Important Words:
اسروا (they will conceal). اسرہ gives two contrary meanings: (1) he concealed it; (2) he manifested or revealed it, or he made it known (Lane).
Commentary:
Man is so made by nature that punishment has two different effects on him. It increases the obstinacy and refractoriness of some, while it renders others humble and docile. But the punishment inflicted by God is never such as to produce doubtful results. Its effect is straight and certain. It breaks the pride of the arrogant. The reason of the difference between the punishment inflicted by God and that inflicted by man is that the latter affects only the body, man having no power to inspire the heart with awe, while the former affects both the body and the heart. The verse purports to say that when God’s punishment overtakes men, it strikes awe into their hearts and they become prepared to save themselves by making every sacrifice in their power, and, as it always descends on the right person and on the right occasion, men realize its justice and therefore become repentant and begin to bring about a real change in their lives.
The verse may have another meaning also. God’s punishment descends only on those who oppose His teachings. Such people have no high ideals. They are mean and niggardly and it is only their base desires that prompt them to oppose the truth. Thus the verse purports to say that those on whom God’s punishment descends are incapable of manifesting any magnanimity of heart, and in time of trouble seek to save their skins by sacrificing anything, even their personal or national honour, which men of high ideals always try to save even at the cost of their lives. This, the verse hints, is evidence of their being in error; for if they had been in the right, they would not have stooped to such meanness. See Important Words.
The words اسروا الندامة (they will conceal their remorse) may also be rendered as, "they will manifest or express their remorse."
d
39:48.
e
34:34.
1270
Asarru may also mean, 'they will manifest or express their remorse.' The word has contrary meanings.
قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَٰدِمِينَ
Commentary:
The wages of sin is death. The leaders of disbelief always come to grief. They also repent of their misdeeds but often too late. This is another lesson which the history of religion teaches but which disbelievers never take to heart.
2539
Commentary:
The wages of sin is death. The leaders of disbelief always come to grief. They also repent of their misdeeds but often too late. This is another lesson which the history of religion teaches but which disbelievers never take to heart.
فَعَقَرُوهَا فَأَصْبَحُوا۟ نَٰدِمِينَ
7:78; 11:66; 54:30; 91:15.
7:78; 11:66; 54:30; 91:15.
7:78; 11:66; 54:30; 91:15.
Important Words:
نادمین (regretful) is the plural of نادم which is derived from ندم. They say ندم علی ما فعل i.e. he grieved for what he had done; he regretted it; he repented of it. The difference between ندامة which is infinitive noun from this verb and توبة is that whereas ندامة means grieving for or regretting a thing that has been done, توبة means the giving up of sins completely for their evilness, coupled with regret and grief for what has passed and the determination to see that it does not occur again and with the resolve to make amends for the moral lapse committed. This is why when a sinner regrets his evil deeds he is called نادم but when he repents of his sins and completely eschews them and is fully resolved against their recurrence and makes amends for the past lapses and turns to God, he is called تائب (Lane).
a
7:78; 11:66; 54:30; 91:15.
a
7:78; 11:66; 54:30; 91:15.
2785
Important Words:
نادمین (regretful) is the plural of نادم which is derived from ندم. They say ندم علی ما فعل i.e. he grieved for what he had done; he regretted it; he repented of it. The difference between ندامة which is infinitive noun from this verb and توبة is that whereas ندامة means grieving for or regretting a thing that has been done, توبة means the giving up of sins completely for their evilness, coupled with regret and grief for what has passed and the determination to see that it does not occur again and with the resolve to make amends for the moral lapse committed. This is why when a sinner regrets his evil deeds he is called نادم but when he repents of his sins and completely eschews them and is fully resolved against their recurrence and makes amends for the past lapses and turns to God, he is called تائب (Lane).
a
7:78; 11:66; 54:30; 91:15.
وَقَالَ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ بَلْ مَكْرُ ٱلَّيْلِ وَٱلنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِٱللَّهِ وَنَجْعَلَ لَهُۥٓ أَندَادًا ۚ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ وَجَعَلْنَا ٱلْأَغْلَٰلَ فِىٓ أَعْنَاقِ ٱلَّذِينَ كَفَرُوا۟ ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
14:22; 40:48.
10:55.
Asarra-hu means, he concealed it; he manifested it (Lane).
A‘naq also means, chiefs of men or great ones (Lane).
14:22; 40:48.
10:55.
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
1051
اَعْنَاق (A‘naq, 颈子) 也意味着, 人的首领或大人物 (Lane)。
2
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
a
14:22; 40:48.
b
10:55.
3157
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
2398
Asarra-hu means, he concealed it; he manifested it (Lane).
2398A
A‘naq also means, chiefs of men or great ones (Lane).
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَٰلَةٍ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَٰدِمِينَ
4:95.
4:95.
Though after the Fall of Mecca almost the whole of Arabia had entered the fold of Islam, some tribes had still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Iranian Empires were also awakening to a realization of the challenge to their power and prestige, which challenge they thought had arisen in Arabia, and war with Islam seemed inevitable. So this injunction was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very rife in time of war should not be given ready credence. They should be fully examined and tested and their correctness ascertained before action is taken upon them.
4:95.
Commentary:
Though after the Fall of Mecca, at the time when this Surah was revealed, almost the whole of Arabia had entered the fold of Islam. Some tribes still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Persian Empires were awakening to a realization of the challenge to their power which they thought had arisen in Arabia, and war with Islam seemed inevitable. So the direction embodied in the verse under comment was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very much rife in time of war should not be given ready credence. They should be tested and their correctness ascertained before action is taken upon them.
a
4:95.
a
4:95.
3845
Commentary:
Though after the Fall of Mecca, at the time when this Surah was revealed, almost the whole of Arabia had entered the fold of Islam. Some tribes still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Persian Empires were awakening to a realization of the challenge to their power which they thought had arisen in Arabia, and war with Islam seemed inevitable. So the direction embodied in the verse under comment was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very much rife in time of war should not be given ready credence. They should be tested and their correctness ascertained before action is taken upon them.
a
4:95.
2791
Though after the Fall of Mecca almost the whole of Arabia had entered the fold of Islam, some tribes had still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Iranian Empires were also awakening to a realization of the challenge to their power and prestige, which challenge they thought had arisen in Arabia, and war with Islam seemed inevitable. So this injunction was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very rife in time of war should not be given ready credence. They should be fully examined and tested and their correctness ascertained before action is taken upon them.