اَزۡلٰم
Appears 2 times in Quran
📖 Lane's Lexicon
Classical definitions for root زلم
Derived Stems (66)
Derived Words (2)
Words derived from the lemma "اَزۡلٰم".
- by the divining arrows
- and divining arrows
Occurrences in Quran
Found 2 verses containing "اَزۡلٰم".
حُرِّمَتۡ عَلَیۡکُمُ الۡمَیۡتَۃُ وَالدَّمُ وَلَحۡمُ الۡخِنۡزِیۡرِ وَمَاۤ اُہِلَّ لِغَیۡرِ اللّٰہِ بِہٖ وَالۡمُنۡخَنِقَۃُ وَالۡمَوۡقُوۡذَۃُ وَالۡمُتَرَدِّیَۃُ وَالنَّطِیۡحَۃُ وَمَاۤ اَکَلَ السَّبُعُ اِلَّا مَا ذَکَّیۡتُمۡ وَمَا ذُبِحَ عَلَی النُّصُبِ وَاَنۡ تَسۡتَقۡسِمُوۡا بِالۡاَزۡلٰمِ ۚ ذٰلِکُمۡ فِسۡقٌ ۗ اَلۡیَوۡمَ یَئِسَ الَّذِیۡنَ کَفَرُوۡا مِنۡ دِیۡنِکُمۡ فَلَا تَخۡشَوۡہُمۡ وَاخۡشَوۡنِ ۚ الۡیَوۡمَ اَکۡمَلۡتُ لَکُمۡ دِیۡنَکُمۡ وَاَتۡمَمۡتُ عَلَیۡکُمۡ نِعۡمَتِیۡ وَرَضِیۡتُ لَکُمُ الۡاِسۡلٰمَ دِیۡنًا ۚ فَمَنِ اضۡطُرَّ فِیۡ مَخۡمَصَۃٍ غَیۡرَ مُتَجَانِفٍ لِّاِثۡمٍ ۙ فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
2:174; 6:146.
5:91.
3:20, 86.
2:174; 6:146; 16:116.
اِكْمَالْ (Ikmal) (使…完美) 和 اِتْمَامْ (Itmam--------使…完整) 是动名词。第一个与质量有关而第二个与数量有关。第一个单词表明, «古兰经» 中体现的教义和律令以最完美的方式来影响人类身体、道德和精神的发展, 而第二个单词意指凡人类所需要的它无所不包。而且, 前一个单词与人类的身体方面即自我的外形有关, 而后一个关系到他们的精神即内在的自我。与安拉完美无缺的宗教和恩惠同时述及的是有关食物的法律。为的是指出食用合法的食物是形成良好品德的一种非常重要的基础。顺便说一下, 这是最后启示的一节经文。这节经文启示后仅82天, 穆圣就逝世了。
3:20, 86.
2:174; 6:146.
2:174; 6:146; 16:116.
Ikmal (perfecting) and Itmam (completing) are noun-infinitives, the first relating to quality and the second to quantity. The first word shows that doctrines and commandments affecting the physical, moral and spiritual development of man have been embodied in the Qur’an in their most perfect form; while the second signifies that nothing which was needed by man has been left out. Again, the former word pertains to commandments relating to the physical side of man or his external self, while the latter relates to his spiritual side or his inner self. The perfection and completion of God’s religion and favour have been mentioned side by side with the law relating to eatables in order to point out that the use of lawful and good food forms one of the very important bases of good morals which in turn provide a pedestal for spiritual progress. Incidentally, the verse was the last to be revealed, the Holy Prophet having died only 82 days after its revelation.
2:174; 6:146.
5:91.
3:20, 86.
2:174; 6:146; 16:116.
Important Words:
المیتة (an animal which dies of itself). Though generally speaking everything that is dead is میتة in its specific sense, the word signifies an animal that has died of itself without being properly slaughtered (Lane). See also 2:174.
المنخنقة (that which has been strangled) is derived from خنق. They say خنقه i.e. he squeezed his or its throat that he or it might die; he squeezed his or its throat so that he or it died; he strangled or throttled or choked him or it. اختنق or انخنقmeans, he or it became throttled or strangled or choked. شاة منخنقة means, a goat or sheep strangled or throttled (Lane).
الموقوذة (that which has been beaten to death) is derived from وقذه. They say وقذه i.e. he beat or struck him or it violently till he or it became relaxed and was at the point of death; he broke his or its skull, wounding the brain; he beat him or it till he or it died. شاة موقوذة means, a goat or sheep beaten to death either with a stick or staff or stones, etc. (Lane).
المتردیة (that which has been killed by a fall) is derived from ردی. They say ردی الرجل i.e. the man perished. رداه بحجر means, he threw stones at him and hit him. تردی means, he or it fell or tumbled down into a well or a pit. It also means, he or it fell down from a mountain, or a height and died. المتردیة means, that (a goat, etc.) which falls from a mountain or a height, or falls down a well, or a pit and dies (Lane).
النطیحة (that which has been gored to death) is derived from نطح. They say نطحه i.e. he (a ram, etc.) smote him or it with his horn. النطیحة means, a sheep or goat smitten with the horn and so killed (Lane).
ماذکیتم (that which you have properly slaughtered). ذکی (dhakka) is derived from ذکی (dhaka). They say ذکت النار i.e. the fire blazed or burned brightly. ذکت الارض means, the land was or became clean and pure. ذکی النار (dhakka) means, he made the fire blaze or burn brightly. ذکی العقل means, it (medicine, etc.) sharpened the intellect. ذکی الشاة means, he slaughtered the goat in the manner prescribed by the Law of Islam (Lane).
النصب (idols) is derived from نصب which means, he set up or he fixed. النصب according to some is singular, the plural of which is انصاب; and according to others, it is plural, of which the singular is نصاب. The word means, signs or marks set up to show the way; stones set up and worshipped to the exclusion of, or in preference to, God; anything that is so worshipped; stones which the pagan Arabs set to sacrifice or slay animals before them, the name of some deity being pronounced in the killing of such animals; idol or idols; but whereas idols were generally carved and had some form or shape, النصب were simple uncarved stones (Lane & Aqrab).
ازلام (divining arrows) is the plural of زلم and is derived from the verb زلم (zalama), meaning, he cut off the protruding part of a thing, such as the nose; he made his gift small in quantity as though he had cut off something from it. زلم السھم means, he cut or pared the arrow to make it proportionate and good-looking. زلم means, an arrow without a head and without feathers. ازلام (the plural of زلم) were those divining arrows by means of which pre-Islamic Arabs sought to know what was allotted to them. On some of these arrows the word "command" and on others "prohibition" were written, while others were left blank, and all these were kept together in a suitable vessel. When anyone wanted to do a certain thing or go on a journey, he would take out one of the arrows without looking at them and then act according to the instruction of "command" or "prohibition" as the case might be. If the blank arrow came out, the experiment was repeated, till an arrow bearing the word "command" or "prohibition" was taken out (Lane).
الیوم (this day) here really signifies "now". See 1:4.
مخمصة (hunger) is derived from مخمص. They say خمص البطن i.e. the belly was or became empty, i.e. hungry. خمصت القدم means, the foot rose from the ground or was hollow in the middle of the sole, so that it did not touch it. خمصه الجوع means, hunger rendered him lank in the belly. مخمصة therefore, means, emptiness of the belly; hunger (Lane & Aqrab).
Commentary:
This verse shows that the Quran does not consider the prosperity and predominance of Islam to be dependent on territorial conquest and the extension of material power, but on its being a perfect and complete religion. it draws the attention of Muslims to the fact that now that all the teachings needed for the moral and spiritual regeneration of man have been embodied in the Quran, it is up to them to win the premier place in the comity of nations by acting upon them and holding fast to them.
The words ikmal (perfecting) and itmam (completing) which are noun-infinitives from اکملت and اتممت (have I perfected and completed) occurring in the clause, This day have I perfected your religion for you and completed My favour upon you, are full of meaning and convey two different and distinct senses. The former, (i.e. perfection) relates to quality, and the latter, (i.e. completion) to quantity. The use of the word اکملت (I have perfected) with regard to the teaching of the Quran thus shows that doctrines and commandments affecting the physical, moral and spiritual development of man have been embodied in the Quran in their most perfect form; while the word اتممت (I have completed) shows that nothing which was needed by man has been left out. Again, the former, i.e. perfection, pertains to command-ments relating to the physical side of man or his external self, while the latter, i.e. completion, relates to his spiritual side or his inner self, viz. the completion of the spiritual blessings which follow the observance of the outward Law.
Thus, the verse hints that as the Divine Law has been perfected and completed in the Quran it shall not be superseded by any other Law. The Laws that preceded the Quran were meant for particular peoples and limited periods, being suited to their special requirements only. Similarly, the Prophets that preceded the Holy. Prophet of Islam were only sent to particular nations. This was quite in the fitness of things. The means of communication between different countries were then in a very undeveloped state and people living in one country knew little or nothing of the countries that lay far off from them. Moreover, nations of the earth were then in different stages of development, some being very backward and others only partially developed and the mind of man had not attained its full growth and development. Hence, the circumstances then obtaining required that separate Messengers be sent to separate nations who should give them such teachings as suited their particular needs and requirements. This state of things, however, was not to last forever, the Oneness of God presupposed oneness of mankind and it was quite natural that, when the God-given faculties of man became fully developed and the means of communication also improved so that intercourse between different nations became easier and more common, God should raise a Prophet for the whole of mankind and give him a perfect Law which should fulfil all the needs and meet all the problems of humanity
But the mere existence of a perfect Law cannot prevent the moral degeneration of humanity. So in spite of the presence of the Quran, it was necessary that heavenly Reformers should continue to appear in the world in times of degeneration, and, being inspired of God, should give new life to corrupt and degenerate humanity. In fact, the promise about the appearance of such Reformers is implied even in the words, This day have I completed My favour upon you, for if religion has been completed, it does not stand to reason that when mankind should consign God to oblivion and forget the object of their creation, God should make no provision for their regeneration. In that case, His favour upon them cannot be said to have been "completed". Thus, the very comple-tion of God’s favour upon Muslims requires that He should raise among them such Reformers as should breathe a new life into them, whenever their spiritual and moral degeneration demands it. Says the Holy Prophet, "God will raise among the Muslims at the head of each century a Reformer who would regenerate their religion for them" (Dawud, ch. on Malahim).
It may also be noted here that the perfection and completion of God’s religion and favour has been mentioned side by side with the law relating to eatables in order to point out that the use of lawful food forms one of the most important bases of good morals which in time provide a pedestal for spiritual progress.
a
2:174; 6:146.
b
5:91.
c
3:20, 86.
d
2:174; 6:146; 16:116.
370
اِكْمَالْ (Ikmal) (使…完美) 和 اِتْمَامْ (Itmam--------使…完整) 是动名词。第一个与质量有关而第二个与数量有关。第一个单词表明, «古兰经» 中体现的教义和律令以最完美的方式来影响人类身体、道德和精神的发展, 而第二个单词意指凡人类所需要的它无所不包。而且, 前一个单词与人类的身体方面即自我的外形有关, 而后一个关系到他们的精神即内在的自我。与安拉完美无缺的宗教和恩惠同时述及的是有关食物的法律。为的是指出食用合法的食物是形成良好品德的一种非常重要的基础。顺便说一下, 这是最后启示的一节经文。这节经文启示后仅82天, 穆圣就逝世了。
a
2:174; 6:146.
b
5:91.
c
3:20, 86.
d
2:174; 6:146; 16:116.
643
Important Words:
المیتة (an animal which dies of itself). Though generally speaking everything that is dead is میتة in its specific sense, the word signifies an animal that has died of itself without being properly slaughtered (Lane). See also 2:174.
المنخنقة (that which has been strangled) is derived from خنق. They say خنقه i.e. he squeezed his or its throat that he or it might die; he squeezed his or its throat so that he or it died; he strangled or throttled or choked him or it. اختنق or انخنقmeans, he or it became throttled or strangled or choked. شاة منخنقة means, a goat or sheep strangled or throttled (Lane).
الموقوذة (that which has been beaten to death) is derived from وقذه. They say وقذه i.e. he beat or struck him or it violently till he or it became relaxed and was at the point of death; he broke his or its skull, wounding the brain; he beat him or it till he or it died. شاة موقوذة means, a goat or sheep beaten to death either with a stick or staff or stones, etc. (Lane).
المتردیة (that which has been killed by a fall) is derived from ردی. They say ردی الرجل i.e. the man perished. رداه بحجر means, he threw stones at him and hit him. تردی means, he or it fell or tumbled down into a well or a pit. It also means, he or it fell down from a mountain, or a height and died. المتردیة means, that (a goat, etc.) which falls from a mountain or a height, or falls down a well, or a pit and dies (Lane).
النطیحة (that which has been gored to death) is derived from نطح. They say نطحه i.e. he (a ram, etc.) smote him or it with his horn. النطیحة means, a sheep or goat smitten with the horn and so killed (Lane).
ماذکیتم (that which you have properly slaughtered). ذکی (dhakka) is derived from ذکی (dhaka). They say ذکت النار i.e. the fire blazed or burned brightly. ذکت الارض means, the land was or became clean and pure. ذکی النار (dhakka) means, he made the fire blaze or burn brightly. ذکی العقل means, it (medicine, etc.) sharpened the intellect. ذکی الشاة means, he slaughtered the goat in the manner prescribed by the Law of Islam (Lane).
النصب (idols) is derived from نصب which means, he set up or he fixed. النصب according to some is singular, the plural of which is انصاب; and according to others, it is plural, of which the singular is نصاب. The word means, signs or marks set up to show the way; stones set up and worshipped to the exclusion of, or in preference to, God; anything that is so worshipped; stones which the pagan Arabs set to sacrifice or slay animals before them, the name of some deity being pronounced in the killing of such animals; idol or idols; but whereas idols were generally carved and had some form or shape, النصب were simple uncarved stones (Lane & Aqrab).
ازلام (divining arrows) is the plural of زلم and is derived from the verb زلم (zalama), meaning, he cut off the protruding part of a thing, such as the nose; he made his gift small in quantity as though he had cut off something from it. زلم السھم means, he cut or pared the arrow to make it proportionate and good-looking. زلم means, an arrow without a head and without feathers. ازلام (the plural of زلم) were those divining arrows by means of which pre-Islamic Arabs sought to know what was allotted to them. On some of these arrows the word "command" and on others "prohibition" were written, while others were left blank, and all these were kept together in a suitable vessel. When anyone wanted to do a certain thing or go on a journey, he would take out one of the arrows without looking at them and then act according to the instruction of "command" or "prohibition" as the case might be. If the blank arrow came out, the experiment was repeated, till an arrow bearing the word "command" or "prohibition" was taken out (Lane).
الیوم (this day) here really signifies "now". See 1:4.
مخمصة (hunger) is derived from مخمص. They say خمص البطن i.e. the belly was or became empty, i.e. hungry. خمصت القدم means, the foot rose from the ground or was hollow in the middle of the sole, so that it did not touch it. خمصه الجوع means, hunger rendered him lank in the belly. مخمصة therefore, means, emptiness of the belly; hunger (Lane & Aqrab).
Commentary:
This verse shows that the Quran does not consider the prosperity and predominance of Islam to be dependent on territorial conquest and the extension of material power, but on its being a perfect and complete religion. it draws the attention of Muslims to the fact that now that all the teachings needed for the moral and spiritual regeneration of man have been embodied in the Quran, it is up to them to win the premier place in the comity of nations by acting upon them and holding fast to them.
The words ikmal (perfecting) and itmam (completing) which are noun-infinitives from اکملت and اتممت (have I perfected and completed) occurring in the clause, This day have I perfected your religion for you and completed My favour upon you, are full of meaning and convey two different and distinct senses. The former, (i.e. perfection) relates to quality, and the latter, (i.e. completion) to quantity. The use of the word اکملت (I have perfected) with regard to the teaching of the Quran thus shows that doctrines and commandments affecting the physical, moral and spiritual development of man have been embodied in the Quran in their most perfect form; while the word اتممت (I have completed) shows that nothing which was needed by man has been left out. Again, the former, i.e. perfection, pertains to command-ments relating to the physical side of man or his external self, while the latter, i.e. completion, relates to his spiritual side or his inner self, viz. the completion of the spiritual blessings which follow the observance of the outward Law.
Thus, the verse hints that as the Divine Law has been perfected and completed in the Quran it shall not be superseded by any other Law. The Laws that preceded the Quran were meant for particular peoples and limited periods, being suited to their special requirements only. Similarly, the Prophets that preceded the Holy. Prophet of Islam were only sent to particular nations. This was quite in the fitness of things. The means of communication between different countries were then in a very undeveloped state and people living in one country knew little or nothing of the countries that lay far off from them. Moreover, nations of the earth were then in different stages of development, some being very backward and others only partially developed and the mind of man had not attained its full growth and development. Hence, the circumstances then obtaining required that separate Messengers be sent to separate nations who should give them such teachings as suited their particular needs and requirements. This state of things, however, was not to last forever, the Oneness of God presupposed oneness of mankind and it was quite natural that, when the God-given faculties of man became fully developed and the means of communication also improved so that intercourse between different nations became easier and more common, God should raise a Prophet for the whole of mankind and give him a perfect Law which should fulfil all the needs and meet all the problems of humanity
But the mere existence of a perfect Law cannot prevent the moral degeneration of humanity. So in spite of the presence of the Quran, it was necessary that heavenly Reformers should continue to appear in the world in times of degeneration, and, being inspired of God, should give new life to corrupt and degenerate humanity. In fact, the promise about the appearance of such Reformers is implied even in the words, This day have I completed My favour upon you, for if religion has been completed, it does not stand to reason that when mankind should consign God to oblivion and forget the object of their creation, God should make no provision for their regeneration. In that case, His favour upon them cannot be said to have been "completed". Thus, the very comple-tion of God’s favour upon Muslims requires that He should raise among them such Reformers as should breathe a new life into them, whenever their spiritual and moral degeneration demands it. Says the Holy Prophet, "God will raise among the Muslims at the head of each century a Reformer who would regenerate their religion for them" (Dawud, ch. on Malahim).
It may also be noted here that the perfection and completion of God’s religion and favour has been mentioned side by side with the law relating to eatables in order to point out that the use of lawful food forms one of the most important bases of good morals which in time provide a pedestal for spiritual progress.
a
5:91.b
3:20, 86.
c
2:174; 6:146.
d
2:174; 6:146; 16:116.
721
Ikmal (perfecting) and Itmam (completing) are noun-infinitives, the first relating to quality and the second to quantity. The first word shows that doctrines and commandments affecting the physical, moral and spiritual development of man have been embodied in the Qur’an in their most perfect form; while the second signifies that nothing which was needed by man has been left out. Again, the former word pertains to commandments relating to the physical side of man or his external self, while the latter relates to his spiritual side or his inner self. The perfection and completion of God’s religion and favour have been mentioned side by side with the law relating to eatables in order to point out that the use of lawful and good food forms one of the very important bases of good morals which in turn provide a pedestal for spiritual progress. Incidentally, the verse was the last to be revealed, the Holy Prophet having died only 82 days after its revelation.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنَّمَا الۡخَمۡرُ وَالۡمَیۡسِرُ وَالۡاَنۡصَابُ وَالۡاَزۡلٰمُ رِجۡسٌ مِّنۡ عَمَلِ الشَّیۡطٰنِ فَاجۡتَنِبُوۡہُ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
یہاں ضمیر جمع بجائے مفرد مجبوراً استعمال کی گئی ہے۔
2:220; 5:92.
5:4.
Important Words:
الخمروالمیسر (wine and games of hazard). See note on 2:220.
انصاب والازلام (idols and divining arrows). See note on 5:4.
رجس (abomination) is derived from رجس which means, it was or became unclean or dirty or filthy or disliked or hated; he performed a bad or evil or abominable action. رجس means, it made a sound or noise. رجس means, dirt or filth; or a dirty or filthy thing; anything or any action that is disliked or hated for its uncleanness or filthiness; a sin or crime; an action that leads to punishment; punishment; unbelief and infidelity; suggestion of the devil (Lane & Aqrab).
Commentary:
See 2:220 & 5:4. Almost all the meanings of رجس are applicable here.
e
2:220; 5:92.
f
5:4.
2
یہاں ضمیر جمع بجائے مفرد مجبوراً استعمال کی گئی ہے۔
a
2:220; 5:92.
b
5:4.
718
Important Words:
الخمروالمیسر (wine and games of hazard). See note on 2:220.
انصاب والازلام (idols and divining arrows). See note on 5:4.
رجس (abomination) is derived from رجس which means, it was or became unclean or dirty or filthy or disliked or hated; he performed a bad or evil or abominable action. رجس means, it made a sound or noise. رجس means, dirt or filth; or a dirty or filthy thing; anything or any action that is disliked or hated for its uncleanness or filthiness; a sin or crime; an action that leads to punishment; punishment; unbelief and infidelity; suggestion of the devil (Lane & Aqrab).
Commentary:
See 2:220 & 5:4. Almost all the meanings of رجس are applicable here.
a
2:220; 5:92.
b
5:4.