أُجَاجٌ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "أُجَاجٌ".
وَمَا يَسْتَوِى ٱلْبَحْرَانِ هَٰذَا عَذْبٌ فُرَاتٌ سَآئِغٌ شَرَابُهُۥ وَهَٰذَا مِلْحٌ أُجَاجٌ ۖ وَمِن كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا ۖ وَتَرَى ٱلْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
16:15; 45:13.
16:15; 45:13.
Metaphorically, the two seas spoken of are true and false religions. See {2085}. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From it come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its Message.
16:15; 45:13.
Important Words:
عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.
ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.
سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.
مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.
For فرات and أجاج see 25:54.
Commentary:
Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message.
c
16:15; 45:13.
b
16:15; 45:13.
3186
Important Words:
عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.
ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.
سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.
مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.
For فرات and أجاج see 25:54.
Commentary:
Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message.
b
16:15; 45:13.
2412
Metaphorically, the two seas spoken of are true and false religions. See {2085}. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From it come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its Message.
۞ 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