ROOT و ز ع
5 verses • 2 derived words
📖 Lane's Lexicon
Classical definitions for root وزع
Morphology Tree
Lemmas and their derived stems found in the Quran.
یُوۡزَعُ
LemmaOther / General
Occurrences in Quran
Found 5 verses containing words derived from "w z E".
وَحُشِرَ لِسُلَیۡمٰنَ جُنُوۡدُہٗ مِنَ الۡجِنِّ وَالۡاِنۡسِ وَالطَّیۡرِ فَہُمۡ یُوۡزَعُوۡنَ
38:19, 20.
这里 جِن (Jinn, 精纳) 可以意指山岳或野蛮部族, 现在注释的这节经文应当和 21:83; 34:13 和 38:38 节经文一起看。看来他指的是素莱曼军队的军事人员。جِن (精纳)、 اِنْس (Ins, 人) 和 طَیْر (Tair, 鸟--------可能代表他的军队的三个部门。本节经文和 34:13 节文中, 精纳这个单词用来代表这一军队中的一个特殊部份; 而在 21:83 和 38:38 节文中恶魔这个单词用来代表这同一阶层的人。看来素莱曼降服和征服了某些野蛮部族, 这近乎包括了这两个单词的含义。精纳和恶魔组成了他军队的主要部分并为他做其他各种各样艰苦的工作。“鸟” 这一单词意指疾驰的马匹, 可能代表素莱曼的骑兵。该单词的词义在 38:32-34 节经文中找到确证, 文中说素莱曼极喜欢马匹。因此, “精纳” 和 “人” 代表素莱曼的步兵, 而 “鸟” 代表他的骑兵。不过, 如果鸟当作真正的鸟来理解的话, 那么, 这一单词可以意指素莱曼用来携带信息的那些鸟。这样, 它们也可成为他军队中的一种非常有用而必需的附属部分。可是, 这三个单词用作隐喻的意义时可以各自意为 “大人物”、“普通人” 和 “精神高尚的人”。
طَیْر, 除了 “鸟” 的意义以外, 也可以用于诸如马匹等疾驰的兽类。طَيَّار (Tayyar) 是 طَائر (Ta’ir) 的加强形式, 意示一匹烈性的骏马, 它跑得快如飞鸟 (Lane和 Lisan)。
وَزَعَ (Waza‘a) 的意思是: 他停住了前面的那部分军队, 使得后面的部分军队能和他们集合在一起。 هُوَ يَزَعُ الْجَيْشَ (Huwa Yaza‘ul-Jaisha) 的意思是: 他正在按一定的次序把士兵布列成阵 (اَقْرَبْ, Aqrab)。«古兰经» 的这句话的意思是: (1) 他们分成小组; (2)他们像一支有秩序、有纪律的军队行军; (3) 他们最前的一部分停住不再前进, 让最后的一部分军队前来和他们集合在一起。这些话表明, 素莱曼有一支训练有素和纪律严明的军队, 这支军队有几个独立和性质不同的部门。
38:19, 20.
'Jinn' here may signify mountain or wild tribes. The verse under comment should be read along with vv. 21:83; 34:13 and 38:38. It seems to refer to the military personnel of Solomon’s army. The three words—Jinn, Ins (men) and Tair (birds)—may represent three departments of his army. In the present verse and in 34:13, the word Jinn has been used to represent a particular section of the army while in 21:83 and 38:38, the word Shayatin has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words, Jinn and Shayatin, who formed an integral part of his army and did sundry, other hard tasks for him. The word Tair denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas Jinn and Ins (men) represented
Tair, besides meaning 'birds,' may also apply to swift-footed animals such as horses, etc. Tayyar which is an intensive form of Ta’ir signifies a sharp-spirited and quick-footed horse which runs so fast that it seems to be flying (Lane & Lisan).
Waza‘a means, he stopped the first part of the army so that their last part may join them. Huwa Yada‘ul-Jaisha means, he was arranging the soldiers in proper order and placing them in rows (Aqrab). The Quranic expression means: (1) They were formed into separate groups. (2) They marched like an ordered and disciplined army. (3) Their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
38:19-20.
Important Words:
یوزعون (formed into separate groups) is derived from وزع. They say وزع فلانا او بفلان i.e. he hindered or led or drove such a one and restrained him, and he incited or urged him with such a one. وزع الجیش means, he stopped the first part of the army so that their last part may join them. They say رأیته یزع الجیش i.e. I saw that he was arranging the soldiers in proper order and placing them in rows. وزع المال بینھم (wazza’a) means, he distributed the property among them. أوزع اللّٰه فلانا means, God inspired such a one. الاوزاع means, parties; companies (Aqrab). Thus according to the different significations of the root word, the Quranic expression فھم یوزعون would mean, they were formed into separate groups or classes; (2) they were hindered from cruel and tyrannous acts; (3) they marched like an ordered and disciplined army; and (4) their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
طیر (birds) is the plural of طائر which is active participle from طار which means, it flew or moved in the air by means of wings. طیر besides meaning "birds" may also apply to swift animals such as horses, etc. طیار (tayyar) which is an intensive form of طائر signifies a sharp-spirited and quick-footed horse that runs so fast that it seems to be flying (Lane). See also 3:50; 7:132 & 17:14.
جن (jinn) is derived from جن (janna). جنه means, it concealed, veiled, covered or protected him. جن means, the darkness of night or its intense darkness; such beings as keep aloof from the people as if remaining concealed, i.e. big people (Lane). Jinn in the present verse may represent mountain or wild people who had not till then been subjugated.
Commentary:
The verse under comment should be read along with 21:83; 34:13 & 38:38. It seems to refer to the military personnel of Solomon’s army. The three words جن (jinn), انس (men) and طیر (birds) may represent three departments of his army. In the present verse and in 34:13, the word جن (jinn) has been used to represent a particular section of the army while in 21:83 & 38:38, the word شیاطین has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words جن and شیاطین who formed an integral part of his army and did sundry other difficult tasks for him.
The word طیر denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas جن (jinn) and انس(men) represented two sections of Solomon’s infantry, طیر (birds) stood for his cavalry. But if طیر may be taken to mean 'birds' then it would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army.
But these three words may also have been used in a metaphorical sense signifying respectively "big men," "ordinary men" and "highly spiritual men." In this sense of the words the verse would mean that while on military expeditions Solomon had all these three classes of men with him because they all had their usefulness.
a
38:19, 20.
941
这里 جِن (Jinn, 精纳) 可以意指山岳或野蛮部族, 现在注释的这节经文应当和 21:83; 34:13 和 38:38 节经文一起看。看来他指的是素莱曼军队的军事人员。جِن (精纳)、 اِنْس (Ins, 人) 和 طَیْر (Tair, 鸟--------可能代表他的军队的三个部门。本节经文和 34:13 节文中, 精纳这个单词用来代表这一军队中的一个特殊部份; 而在 21:83 和 38:38 节文中恶魔这个单词用来代表这同一阶层的人。看来素莱曼降服和征服了某些野蛮部族, 这近乎包括了这两个单词的含义。精纳和恶魔组成了他军队的主要部分并为他做其他各种各样艰苦的工作。“鸟” 这一单词意指疾驰的马匹, 可能代表素莱曼的骑兵。该单词的词义在 38:32-34 节经文中找到确证, 文中说素莱曼极喜欢马匹。因此, “精纳” 和 “人” 代表素莱曼的步兵, 而 “鸟” 代表他的骑兵。不过, 如果鸟当作真正的鸟来理解的话, 那么, 这一单词可以意指素莱曼用来携带信息的那些鸟。这样, 它们也可成为他军队中的一种非常有用而必需的附属部分。可是, 这三个单词用作隐喻的意义时可以各自意为 “大人物”、“普通人” 和 “精神高尚的人”。
942
طَیْر, 除了 “鸟” 的意义以外, 也可以用于诸如马匹等疾驰的兽类。طَيَّار (Tayyar) 是 طَائر (Ta’ir) 的加强形式, 意示一匹烈性的骏马, 它跑得快如飞鸟 (Lane和 Lisan)。
943
وَزَعَ (Waza‘a) 的意思是: 他停住了前面的那部分军队, 使得后面的部分军队能和他们集合在一起。 هُوَ يَزَعُ الْجَيْشَ (Huwa Yaza‘ul-Jaisha) 的意思是: 他正在按一定的次序把士兵布列成阵 (اَقْرَبْ, Aqrab)。«古兰经» 的这句话的意思是: (1) 他们分成小组; (2)他们像一支有秩序、有纪律的军队行军; (3) 他们最前的一部分停住不再前进, 让最后的一部分军队前来和他们集合在一起。这些话表明, 素莱曼有一支训练有素和纪律严明的军队, 这支军队有几个独立和性质不同的部门。
a
38:19-20.
2824
Important Words:
یوزعون (formed into separate groups) is derived from وزع. They say وزع فلانا او بفلان i.e. he hindered or led or drove such a one and restrained him, and he incited or urged him with such a one. وزع الجیش means, he stopped the first part of the army so that their last part may join them. They say رأیته یزع الجیش i.e. I saw that he was arranging the soldiers in proper order and placing them in rows. وزع المال بینھم (wazza’a) means, he distributed the property among them. أوزع اللّٰه فلانا means, God inspired such a one. الاوزاع means, parties; companies (Aqrab). Thus according to the different significations of the root word, the Quranic expression فھم یوزعون would mean, they were formed into separate groups or classes; (2) they were hindered from cruel and tyrannous acts; (3) they marched like an ordered and disciplined army; and (4) their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
طیر (birds) is the plural of طائر which is active participle from طار which means, it flew or moved in the air by means of wings. طیر besides meaning "birds" may also apply to swift animals such as horses, etc. طیار (tayyar) which is an intensive form of طائر signifies a sharp-spirited and quick-footed horse that runs so fast that it seems to be flying (Lane). See also 3:50; 7:132 & 17:14.
جن (jinn) is derived from جن (janna). جنه means, it concealed, veiled, covered or protected him. جن means, the darkness of night or its intense darkness; such beings as keep aloof from the people as if remaining concealed, i.e. big people (Lane). Jinn in the present verse may represent mountain or wild people who had not till then been subjugated.
Commentary:
The verse under comment should be read along with 21:83; 34:13 & 38:38. It seems to refer to the military personnel of Solomon’s army. The three words جن (jinn), انس (men) and طیر (birds) may represent three departments of his army. In the present verse and in 34:13, the word جن (jinn) has been used to represent a particular section of the army while in 21:83 & 38:38, the word شیاطین has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words جن and شیاطین who formed an integral part of his army and did sundry other difficult tasks for him.
The word طیر denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas جن (jinn) and انس(men) represented two sections of Solomon’s infantry, طیر (birds) stood for his cavalry. But if طیر may be taken to mean 'birds' then it would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army.
But these three words may also have been used in a metaphorical sense signifying respectively "big men," "ordinary men" and "highly spiritual men." In this sense of the words the verse would mean that while on military expeditions Solomon had all these three classes of men with him because they all had their usefulness.
a
38:19, 20.
2153
'Jinn' here may signify mountain or wild tribes. The verse under comment should be read along with vv. 21:83; 34:13 and 38:38. It seems to refer to the military personnel of Solomon’s army. The three words—Jinn, Ins (men) and Tair (birds)—may represent three departments of his army. In the present verse and in 34:13, the word Jinn has been used to represent a particular section of the army while in 21:83 and 38:38, the word Shayatin has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words, Jinn and Shayatin, who formed an integral part of his army and did sundry, other hard tasks for him. The word Tair denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas Jinn and Ins (men) represented
2154
Tair, besides meaning 'birds,' may also apply to swift-footed animals such as horses, etc. Tayyar which is an intensive form of Ta’ir signifies a sharp-spirited and quick-footed horse which runs so fast that it seems to be flying (Lane & Lisan).
2155
Waza‘a means, he stopped the first part of the army so that their last part may join them. Huwa Yada‘ul-Jaisha means, he was arranging the soldiers in proper order and placing them in rows (Aqrab). The Quranic expression means: (1) They were formed into separate groups. (2) They marched like an ordered and disciplined army. (3) Their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
فَتَبَسَّمَ ضَاحِکًا مِّنۡ قَوۡلِہَا وَقَالَ رَبِّ اَوۡزِعۡنِیۡۤ اَنۡ اَشۡکُرَ نِعۡمَتَکَ الَّتِیۡۤ اَنۡعَمۡتَ عَلَیَّ وَعَلٰی وٰلِدَیَّ وَاَنۡ اَعۡمَلَ صٰلِحًا تَرۡضٰٮہُ وَاَدۡخِلۡنِیۡ بِرَحۡمَتِکَ فِیۡ عِبَادِکَ الصّٰلِحِیۡنَ
یعنی ایک وحشی قبیلہ کے لوگ بھی یہ جانتے ہیں کہ میں جان بوجھ کر ان کو نقصان نہیں پہنچاؤں گا (دیکھئے پہلی آیت)
Dahika meaning, he wondered or he was pleased (Lane), the verse signifies that Solomon wondered and was pleased with the good opinion the Namlite expressed about his own and that of his army’s power and piety.
Important Words:
ضاحکا (laughed) is derived from ضحک which means, he laughed; he wondered; he was frightened. ضحکت المرأة means, the woman menstruated. ضحکت الطریق means, the way became clear. ضحکت الارض عن النبات means, the land brought forth its herbage (Lane & Aqrab). See also 11:72.
Commentary:
The entire wording of the verse shows that Solomon was extremely pleased with the good opinion a Namlite expressed about his own and that of his army’s power and piety. The implication in this account of Solomon is that rising from quite insignificant beginnings, the Holy Prophet will attain such prestige and power that he would be feared far and wide. The Prophet himself is reported to have said: نصرت بالرعب مسیرة شھر i.e. I have been helped with such prestige that people fear me from a distance of one month’s journey (Bukhari, Kitabul-Jihad).
2
یعنی ایک وحشی قبیلہ کے لوگ بھی یہ جانتے ہیں کہ میں جان بوجھ کر ان کو نقصان نہیں پہنچاؤں گا (دیکھئے پہلی آیت)
2826
Important Words:
ضاحکا (laughed) is derived from ضحک which means, he laughed; he wondered; he was frightened. ضحکت المرأة means, the woman menstruated. ضحکت الطریق means, the way became clear. ضحکت الارض عن النبات means, the land brought forth its herbage (Lane & Aqrab). See also 11:72.
Commentary:
The entire wording of the verse shows that Solomon was extremely pleased with the good opinion a Namlite expressed about his own and that of his army’s power and piety. The implication in this account of Solomon is that rising from quite insignificant beginnings, the Holy Prophet will attain such prestige and power that he would be feared far and wide. The Prophet himself is reported to have said: نصرت بالرعب مسیرة شھر i.e. I have been helped with such prestige that people fear me from a distance of one month’s journey (Bukhari, Kitabul-Jihad).
2158
Dahika meaning, he wondered or he was pleased (Lane), the verse signifies that Solomon wondered and was pleased with the good opinion the Namlite expressed about his own and that of his army’s power and piety.
وَیَوۡمَ نَحۡشُرُ مِنۡ کُلِّ اُمَّۃٍ فَوۡجًا مِّمَّنۡ یُّکَذِّبُ بِاٰیٰتِنَا فَہُمۡ یُوۡزَعُوۡنَ
25:18; 67:9.
25:18; 67:9.
25:18; 67:9.
Commentary:
The main subject dealt with in the Surah is life after death and by implication the great spiritual revolution that was to be brought about by the Holy Prophet. The appeal of the Holy Prophet to the Quraish naturally split his people into two camps—the Faithful and the disbelievers. The present and the next few verses deal with the rejecters of the Prophet’s message and the fate that was in store for them. Life after death is another subject dealt with in these verses.
a
25:18; 67:9.
a
25:18; 67:9.
2867
Commentary:
The main subject dealt with in the Surah is life after death and by implication the great spiritual revolution that was to be brought about by the Holy Prophet. The appeal of the Holy Prophet to the Quraish naturally split his people into two camps—the Faithful and the disbelievers. The present and the next few verses deal with the rejecters of the Prophet’s message and the fate that was in store for them. Life after death is another subject dealt with in these verses.
b
25:18; 67:9.
وَیَوۡمَ یُحۡشَرُ اَعۡدَآءُ اللّٰہِ اِلَی النَّارِ فَہُمۡ یُوۡزَعُوۡنَ
27:84.
27:84.
27:84.
Important Words:
یوزعون (will be divided into groups) is formed from وزع. They say وزع فلانا i.e. he urged, goaded or incited such a one. وزع الـجیشmeans, he kept back those in the army who were in front so that those who were behind should come up to them. An Arab would say: رأیته یزع الـجیش i.e. I saw him forming the army into groups and stationing them in lines for fighting (Aqrab).
a
27:84.
a
27:84.
3571
Important Words:
یوزعون (will be divided into groups) is formed from وزع. They say وزع فلانا i.e. he urged, goaded or incited such a one. وزع الـجیشmeans, he kept back those in the army who were in front so that those who were behind should come up to them. An Arab would say: رأیته یزع الـجیش i.e. I saw him forming the army into groups and stationing them in lines for fighting (Aqrab).
a
27:84.
وَوَصَّیۡنَا الۡاِنۡسٰنَ بِوٰلِدَیۡہِ اِحۡسٰنًا ۖ حَمَلَتۡہُ اُمُّہٗ کُرۡہًا وَّوَضَعَتۡہُ کُرۡہًا ۖ وَّحَمۡلُہٗ وَفِصٰلُہٗ ثَلٰثُوۡنَ شَہۡرًا ۚ حَتّٰۤی اِذَا بَلَغَ اَشُدَّہٗ وَبَلَغَ اَرۡبَعِیۡنَ سَنَۃً قَالَ رَبِّ اَوۡزِعۡنِیۡۤ اَنۡ اَشۡکُرَ نِعۡمَتَکَ الَّتِیۡۤ اَنۡعَمۡتَ عَلَیَّ وَعَلٰی وٰلِدَیَّ وَاَنۡ اَعۡمَلَ صٰلِحًا تَرۡضٰٮہُ وَاَصۡلِحۡ لِیۡ فِیۡ ذُرِّیَّتِیۡۤ ۖ اِنِّیۡ تُبۡتُ اِلَیۡکَ وَاِنِّیۡ مِنَ الۡمُسۡلِمِیۡنَ
دیکھئے نوٹ سورۃ لقمان آیت۱۵۔
27:20.
6:152; 17:24; 29:9.
In 31:15, it was stated that the weaning of a child takes two years, but in this verse the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation; and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time from which she begins to have such a feeling.
The word Ashudd seems to have been used in the sense of spiritual maturity here and in 12:23, and in the sense of intellectual and physical maturity in 6:153 and 18:83.
6:152; 19:33; 29:9.
27:20.
Important Words:
أشد (full maturity) is derived from شد. They say شد الشیء i.e. he made the thing hard, firm, compact, strong, or he bound it fast. أشد (ashudd) means, physical and intellectual and also spiritual maturity as gives evidence of rectitude of conduct or course of life; firmness or soundness of judgement produced by experience. (Lane).
Commentary:
The word seems to have been used in the sense of spiritual maturity in the present verse and in 12:23; and in the sense of intellectual and physical maturity in 6:153 and 18:83. Generally, Divine Messengers are invested with their divine mission at the age of forty. The belief that Jesus was made a Prophet at the age of 33 seems to be an historical anachronism, as recent research into Christian history has proved his birth to have taken place about six years earlier than generally understood (Enc. Brit. under "Chronicle").
أوزعنی (grant me the power) is derived from وزع. They say وزع فلاناً او بفلان i.e. he hindered or led or drove forth such a one and restrained him; he urged or incited such a one. أوزع اللّٰه فلانا means, God inspired or granted such a one the power to do a thing. See also 27:18.
In verse 13 above a brief reference has been made to محسنین (doers of good). The present verse enjoins a believer to do good (احسان) to all his fellow beings, irrespective of caste, colour or clime, starting, however, with his parents, the mother having secured a special mention, as also in 31:15 because "she bears him with pain, and brings him forth with pain".
In 31:15, it was stated that the weaning of a child takes two years, but in the verse under comment the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation, and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time when she begins to have such a feeling.
a
27:20.
f
6:152; 17:24; 29:9.
1254
第31章15节经文中说婴儿断奶要两年, 但在这一节中母亲怀孕和婴儿哺乳一起的时间是30个月, 其中10个月是怀孕期; 看来这是孕妇感觉到身孕负担的时期, 第4个月是开始有这种感觉的时期。
1
دیکھئے نوٹ سورۃ لقمان آیت۱۵۔
b
6:152; 19:33; 29:9.
c
27:20.
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Important Words:
أشد (full maturity) is derived from شد. They say شد الشیء i.e. he made the thing hard, firm, compact, strong, or he bound it fast. أشد (ashudd) means, physical and intellectual and also spiritual maturity as gives evidence of rectitude of conduct or course of life; firmness or soundness of judgement produced by experience. (Lane).
Commentary:
The word seems to have been used in the sense of spiritual maturity in the present verse and in 12:23; and in the sense of intellectual and physical maturity in 6:153 and 18:83. Generally, Divine Messengers are invested with their divine mission at the age of forty. The belief that Jesus was made a Prophet at the age of 33 seems to be an historical anachronism, as recent research into Christian history has proved his birth to have taken place about six years earlier than generally understood (Enc. Brit. under "Chronicle").
أوزعنی (grant me the power) is derived from وزع. They say وزع فلاناً او بفلان i.e. he hindered or led or drove forth such a one and restrained him; he urged or incited such a one. أوزع اللّٰه فلانا means, God inspired or granted such a one the power to do a thing. See also 27:18.
In verse 13 above a brief reference has been made to محسنین (doers of good). The present verse enjoins a believer to do good (احسان) to all his fellow beings, irrespective of caste, colour or clime, starting, however, with his parents, the mother having secured a special mention, as also in 31:15 because "she bears him with pain, and brings him forth with pain".
In 31:15, it was stated that the weaning of a child takes two years, but in the verse under comment the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation, and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time when she begins to have such a feeling.
a
27:20.
d
6:152; 17:24; 29:9.
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In 31:15, it was stated that the weaning of a child takes two years, but in this verse the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation; and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time from which she begins to have such a feeling.
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The word Ashudd seems to have been used in the sense of spiritual maturity here and in 12:23, and in the sense of intellectual and physical maturity in 6:153 and 18:83.