ذَّكَرَ
Appears 5 times in Quran
Derived Words (1)
Words derived from the stem "ذَّكَرَ".
- male
- the male
Occurrences in Quran
Found 5 verses containing "ذَّكَرَ".
ثَمَٰنِيَةَ أَزْوَٰجٍ ۖ مِّنَ ٱلضَّأْنِ ٱثْنَيْنِ وَمِنَ ٱلْمَعْزِ ٱثْنَيْنِ ۗ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ ۖ نَبِّـُٔونِى بِعِلْمٍ إِن كُنتُمْ صَٰدِقِينَ
39:7.
39:7.
Important Words:
ازواج (mates) is the plural of زوج (a mate). The word is used to signify, one of the pair, whether male or female and whether among human beings or among animals, or whether among plants or among any class of things.
الضأن (sheep is the plural of الضائن (one sheep). The word is applied to all animals of the class of غنم (which cover both sheep and goats) having wool (Aqrab & Lane).
المعز (goats) is he generic plural of الماعز (one goat). The word is applied to all animals of the class of غنم (for which see above) having hair (not wool) and small tails (Aqrab & Lane).
Commentary:
See note under the following verse.
c
39:7.
a
39:7.883
Important Words:
ازواج (mates) is the plural of زوج (a mate). The word is used to signify, one of the pair, whether male or female and whether among human beings or among animals, or whether among plants or among any class of things.
الضأن (sheep is the plural of الضائن (one sheep). The word is applied to all animals of the class of غنم (which cover both sheep and goats) having wool (Aqrab & Lane).
المعز (goats) is he generic plural of الماعز (one goat). The word is applied to all animals of the class of غنم (for which see above) having hair (not wool) and small tails (Aqrab & Lane).
Commentary:
See note under the following verse.
b
39:7.
وَمِنَ ٱلْإِبِلِ ٱثْنَيْنِ وَمِنَ ٱلْبَقَرِ ٱثْنَيْنِ ۗ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ ۖ أَمْ كُنتُمْ شُهَدَآءَ إِذْ وَصَّىٰكُمُ ٱللَّهُ بِهَٰذَا ۚ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا لِّيُضِلَّ ٱلنَّاسَ بِغَيْرِ عِلْمٍ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
6:22; 7:38; 11:19.
6:22; 7:38; 11:19.
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
6:22; 7:38; 11:19.
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
d
6:22; 7:38; 11:19.
b
6:22; 7:38; 11:19.
884
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
a
6:22; 7:38; 11:19.
923
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ
4:2; 7:190; 30:22.
4:2; 7:190; 30:22.
4:2; 7:190; 30:22.
c
4:2; 7:190; 30:22.
b
4:2; 7:190; 30:22.
c
4:2; 7:190; 30:22.
فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ
92:4.
92:4.
92:4.
a
92:4.
c
92:4.
d
92:4.
وَمَا خَلَقَ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ
یعنی انسانوں میں سے بعض لوگ ایسے ہوتے ہیں جو لوگوں کوہدایت دیتے ہیں اور بعض لوگ ایسے ہوتے ہیں جو ان کی تبلیغ سے ہدایت حاصل کرتے ہیں یعنی مادہ کی حیثیت رکھتے ہیں۔
36:37; 51:50; 78:9.
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give and of the other (the female) is to receive. Like the physical world, there are in the spiritual world males—God’s great Prophets and Divine Reformers who teach and guide; and spiritual females—their followers, who receive and benefit by the Divine Teaching. The verse embodies a hint that by the coming together of the perfect Teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
36:37; 51:50; 78:9.
Commentary:
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give, of the other (the female) to receive. Like the physical world there are in the spiritual world males—God’s great Prophets and Divine Reformers—who teach and guide, and there are also spiritual females—their followers—who receive and benefit by the Divine teaching. The verse embodies a hint that by the coming together of the perfect teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
d
36:37; 51:50; 78:9.
1711
人类生儿育女是由于两个不同性别的个体的结合。男性的特点是授予, 女性的特点是收受。就像物质世界一样, 精神世界的男性是安拉的伟大的众先知和复兴者, 他们教导并指引人们; 精神世界的女性是他们的信徒, 他们接受并受益于安拉的教导。这节经文体现了一个暗示: 完美无缺的导师--------穆圣--------和理想的学生--------他的伙伴--------的结合后, 一个新世界即将诞生。
3
یعنی انسانوں میں سے بعض لوگ ایسے ہوتے ہیں جو لوگوں کوہدایت دیتے ہیں اور بعض لوگ ایسے ہوتے ہیں جو ان کی تبلیغ سے ہدایت حاصل کرتے ہیں یعنی مادہ کی حیثیت رکھتے ہیں۔
d
36:37; 51:50; 78:9.
4752
Commentary:
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give, of the other (the female) to receive. Like the physical world there are in the spiritual world males—God’s great Prophets and Divine Reformers—who teach and guide, and there are also spiritual females—their followers—who receive and benefit by the Divine teaching. The verse embodies a hint that by the coming together of the perfect teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
d
36:37; 51:50; 78:9.
3363A
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give and of the other (the female) is to receive. Like the physical world, there are in the spiritual world males—God’s great Prophets and Divine Reformers who teach and guide; and spiritual females—their followers, who receive and benefit by the Divine Teaching. The verse embodies a hint that by the coming together of the perfect Teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.