جُلُوۡد
Appears 7 times in Quran
Derived Words (9)
Words derived from the stem "جُلُوۡد".
- and their skins
- their skins
- Whereby that which is in their bellies, and their skins too, will be melted
- skins
- skins
- skins
- their skins are burnt up
- to their skins
- your ears and your eyes and your skins
Occurrences in Quran
Found 7 verses containing "جُلُوۡد".
اِنَّ الَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِنَا سَوۡفَ نُصۡلِیۡہِمۡ نَارًا کُلَّمَا نَضِجَتۡ جُلُوۡدُہُمۡ بَدَّلۡنٰہُمۡ جُلُوۡدًا غَیۡرَہَا لِیَذُوۡقُوا الۡعَذَابَ ۗ اِنَّ اللّٰہَ کَانَ عَزِیۡزًا حَکِیۡمًا
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up.
530
Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up.
619
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
وَاللّٰہُ جَعَلَ لَکُمۡ مِّنۡۢ بُیُوۡتِکُمۡ سَکَنًا وَّجَعَلَ لَکُمۡ مِّنۡ جُلُوۡدِ الۡاَنۡعٰمِ بُیُوۡتًا تَسۡتَخِفُّوۡنَہَا یَوۡمَ ظَعۡنِکُمۡ وَیَوۡمَ اِقَامَتِکُمۡ ۙ وَمِنۡ اَصۡوَافِہَا وَاَوۡبَارِہَا وَاَشۡعَارِہَاۤ اَثٰثًا وَّمَتٰعًا اِلٰی حِیۡنٍ
Important Words:
اثاثا (household goods) is derived from the word which means, it was or became much in quantity; abundant or numerous and great or large.
اث النبات means, the herbage was or became abundant or plenteous and tangled or luxuriant.اثاث means, goods; or utensils and furniture of a house or tent; household goods; all property consisting of camels, and sheep or goats and slaves and utensils and furniture or household goods or abundant property (Lane).
Commentary:
Disbelievers are told here not to excite the displeasure of God by rejecting His Prophet and thus deprive themselves of His great blessings and boons.
1881
Important Words:
اثاثا (household goods) is derived from the word which means, it was or became much in quantity; abundant or numerous and great or large.
اث النبات means, the herbage was or became abundant or plenteous and tangled or luxuriant.اثاث means, goods; or utensils and furniture of a house or tent; household goods; all property consisting of camels, and sheep or goats and slaves and utensils and furniture or household goods or abundant property (Lane).
Commentary:
Disbelievers are told here not to excite the displeasure of God by rejecting His Prophet and thus deprive themselves of His great blessings and boons.
یُصۡہَرُ بِہٖ مَا فِیۡ بُطُوۡنِہِمۡ وَالۡجُلُوۡدُ
44:46.
44:46.
44:46.
Important Words:
یصھر (will be melted) is formed from صھر which means, he melted or liquefied fat or a thing; he or it burned; he thoroughly cooked with fire. صھرته الشمس means, the sun affected him severely by its heat (Lane & Aqrab).
Commentary:
The verse purports to say that the flouters and defiers of Divine Laws will suffer both internal and external punishment, i.e. they will lose their peace of mind and will also suffer corporal punishment. The verse also seems to point, on the one hand, to the extreme severity of the punishment of Hell and on the other to its temporary nature. It purports to say that the fire of Hell will burn and melt whatever there would be in the bellies and skins of disbelievers, i.e. it will melt away the inward and outward dross and impurities of the sins committed by them and thus after cleansing and purifying them of their impurities and dross will make them deserving of salvation.
c
44:46.
a
44:46.
2453
Important Words:
یصھر (will be melted) is formed from صھر which means, he melted or liquefied fat or a thing; he or it burned; he thoroughly cooked with fire. صھرته الشمس means, the sun affected him severely by its heat (Lane & Aqrab).
Commentary:
The verse purports to say that the flouters and defiers of Divine Laws will suffer both internal and external punishment, i.e. they will lose their peace of mind and will also suffer corporal punishment. The verse also seems to point, on the one hand, to the extreme severity of the punishment of Hell and on the other to its temporary nature. It purports to say that the fire of Hell will burn and melt whatever there would be in the bellies and skins of disbelievers, i.e. it will melt away the inward and outward dross and impurities of the sins committed by them and thus after cleansing and purifying them of their impurities and dross will make them deserving of salvation.
c
44:46.
اَللّٰہُ نَزَّلَ اَحۡسَنَ الۡحَدِیۡثِ کِتٰبًا مُّتَشٰبِہًا مَّثَانِیَ تَقۡشَعِرُّ مِنۡہُ جُلُوۡدُ الَّذِیۡنَ یَخۡشَوۡنَ رَبَّہُمۡ ثُمَّ تَلِیۡنُ جُلُوۡدُہُمۡ وَقُلُوۡبُہُمۡ اِلٰی ذِکۡرِ اللّٰہِ ۚ ذٰلِکَ ہُدَی اللّٰہِ یَہۡدِیۡ بِہٖ مَنۡ یَّشَآءُ ۚ وَمَنۡ یُّضۡلِلِ اللّٰہُ فَمَا لَہٗ مِنۡ ہَادٍ
15:88.
17:98.
«古兰经» 最完整和最完美地表达了安拉的启示。现在注释的这节经文中称 «古兰经» 为 كِتَاباً مُّتَشَابِهًا (Kitabam-Mutashabihan), 指示这是一本容许有各种不同解释的经本。这些解释彼此互相一致, 互相支持。«古兰经» 中没有任何一点是相互矛盾而不一致的。这是它的无可伦比的优点之一。另一个优点是, 它使用了许多隐喻、寓言和比喻。这增添了它文体的优美和雅致, 以最少的字确实表达了广泛的意义。还有, «古兰经» 又称为 مَثَانِی (Mathani), 这表示它用各种方法和形式反复讲述他的基本信念和教理, 为的是强调它们的重要性、必要性和目的性。这个单词也指示 «古兰经» 的有些教导和其他启示的经典中的相似而有些教导是新的, 它们的优美和崇高之处是无法类同而不可比拟的。
یعنی کچھ آیات قرآن مجید کی تو وہ ہیں جن کا مضمون بائبل اور پچھلی کتب سے ملتا ہے اور کچھ آیات ایسی ہیں جو نئے مضمون بیان کرتی ہیں اور اپنی شان میں اعلیٰ ہیں اور ان کو کوئی پہلی کتاب نہیں پہنچتی۔
یہ مثانی کا ترجمہ ہے۔
قرآن مجید میں مثانی کا لفظ ہے اور مثانی کے معنے موڑ کے بھی ہوتے ہیں اور دو تارہ کے تار کے بھی‘ جسے عام طور پر ناخنوں سے بجاتے ہیں (ناخنوں کو عربی میں ظفرکہتے ہیں۔ اسی کو بگاڑ کر انگریزی میں اس باجہ کا نام ظفر (ZITHER) رکھا گیا ہے اور جس سے آواز بہت بلند اور سریلی نکلتی ہے۔ پس اس آیت میں قرآن کریم کی یہ تعریف کی گئی ہے کہ پہلی کتابوں کے مقابلہ میں اس کی تعلیم نہایت سُریلی اور بلند شان ہے۔ (تفصیل کے لئے دیکھئے سیرِ روحانی جلد دوم)
15:88.
17:98.
Divine revelation has found the completest and most perfect expression in the Qur’an. In the verse under comment the Qur’an has been described as Kitaban Mutashabihan signifying that it is a Book which is susceptible of different interpretations which are consistent with and support each other. There is no contradiction or inconsistency anywhere in the Qur’an. This constitutes one of its inimitable excellences. Another excellence of the Qur’an lies in the fact that it has made use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Qur’an is called Mathani which signifies that it describes its basic beliefs and principles repeatedly and in different ways and forms, in order to emphasize their importance, necessity and purpose. The word also signifies that some of the teachings of the Qur’an resemble those of other revealed Scriptures and some are new and inapproachabl
15:88.
17:98.
Important Words:
متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.
مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.
تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).
Commentary:
The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.
The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.
a
15:88.
b
17:98.
1132
«古兰经» 最完整和最完美地表达了安拉的启示。现在注释的这节经文中称 «古兰经» 为 كِتَاباً مُّتَشَابِهًا (Kitabam-Mutashabihan), 指示这是一本容许有各种不同解释的经本。这些解释彼此互相一致, 互相支持。«古兰经» 中没有任何一点是相互矛盾而不一致的。这是它的无可伦比的优点之一。另一个优点是, 它使用了许多隐喻、寓言和比喻。这增添了它文体的优美和雅致, 以最少的字确实表达了广泛的意义。还有, «古兰经» 又称为 مَثَانِی (Mathani), 这表示它用各种方法和形式反复讲述他的基本信念和教理, 为的是强调它们的重要性、必要性和目的性。这个单词也指示 «古兰经» 的有些教导和其他启示的经典中的相似而有些教导是新的, 它们的优美和崇高之处是无法类同而不可比拟的。
1
یعنی کچھ آیات قرآن مجید کی تو وہ ہیں جن کا مضمون بائبل اور پچھلی کتب سے ملتا ہے اور کچھ آیات ایسی ہیں جو نئے مضمون بیان کرتی ہیں اور اپنی شان میں اعلیٰ ہیں اور ان کو کوئی پہلی کتاب نہیں پہنچتی۔
2
یہ مثانی کا ترجمہ ہے۔
3
قرآن مجید میں مثانی کا لفظ ہے اور مثانی کے معنے موڑ کے بھی ہوتے ہیں اور دو تارہ کے تار کے بھی‘ جسے عام طور پر ناخنوں سے بجاتے ہیں (ناخنوں کو عربی میں ظفرکہتے ہیں۔ اسی کو بگاڑ کر انگریزی میں اس باجہ کا نام ظفر (ZITHER) رکھا گیا ہے اور جس سے آواز بہت بلند اور سریلی نکلتی ہے۔ پس اس آیت میں قرآن کریم کی یہ تعریف کی گئی ہے کہ پہلی کتابوں کے مقابلہ میں اس کی تعلیم نہایت سُریلی اور بلند شان ہے۔ (تفصیل کے لئے دیکھئے سیرِ روحانی جلد دوم)
a
15:88.
b
17:98.
3452
Important Words:
متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.
مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.
تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).
Commentary:
The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.
The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.
a
15:88.
b
17:98.
2572
Divine revelation has found the completest and most perfect expression in the Qur’an. In the verse under comment the Qur’an has been described as Kitaban Mutashabihan signifying that it is a Book which is susceptible of different interpretations which are consistent with and support each other. There is no contradiction or inconsistency anywhere in the Qur’an. This constitutes one of its inimitable excellences. Another excellence of the Qur’an lies in the fact that it has made use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Qur’an is called Mathani which signifies that it describes its basic beliefs and principles repeatedly and in different ways and forms, in order to emphasize their importance, necessity and purpose. The word also signifies that some of the teachings of the Qur’an resemble those of other revealed Scriptures and some are new and inapproachabl
حَتّٰۤی اِذَا مَا جَآءُوۡہَا شَہِدَ عَلَیۡہِمۡ سَمۡعُہُمۡ وَاَبۡصٰرُہُمۡ وَجُلُوۡدُہُمۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
24.25; 36:66.
The ears and eyes of the guilty will bear witness against disbelievers in three ways: (1) The evil consequences of their actions will take a physical form. (2) The very organs of their bodies having been vitiated by misuse, their vitiated condition will bear witness against them; and (3) all the movements of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
17:37; 24:25; 36:66.
Commentary:
The ears and eyes of the guilty will bear witness against them in three ways: (1) The evil consequences of the actions of disbelievers will take physical form in the next world and thus will be quite apparent for anyone to see. (2) The very organs of the bodies of disbelievers having been vitiated by misuse, their vitiate condition will bear witness against them; and (3) the words uttered by them and all the movement of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
a
24.25; 36:66.
1183
犯罪者的耳目将以三种方式对不信者作不利的指证: (1) 不良行动的后果将产生一个物质外形; (2) 身体器官由于滥用而败坏, 败坏情况将成为不利于不信者的指证; (3) 身体器官的一切动作由于得到保留而将在世界末日重现。
a
17:37; 24:25; 36:66.
3572
Commentary:
The ears and eyes of the guilty will bear witness against them in three ways: (1) The evil consequences of the actions of disbelievers will take physical form in the next world and thus will be quite apparent for anyone to see. (2) The very organs of the bodies of disbelievers having been vitiated by misuse, their vitiate condition will bear witness against them; and (3) the words uttered by them and all the movement of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
b
24.25; 36:66.
2628
The ears and eyes of the guilty will bear witness against disbelievers in three ways: (1) The evil consequences of their actions will take a physical form. (2) The very organs of their bodies having been vitiated by misuse, their vitiated condition will bear witness against them; and (3) all the movements of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
وَقَالُوۡا لِجُلُوۡدِہِمۡ لِمَ شَہِدتُّمۡ عَلَیۡنَا ۖ قَالُوۡۤا اَنۡطَقَنَا اللّٰہُ الَّذِیۡۤ اَنۡطَقَ کُلَّ شَیۡءٍ وَّہُوَ خَلَقَکُمۡ اَوَّلَ مَرَّۃٍ وَّاِلَیۡہِ تُرۡجَعُوۡنَ
皮肤在人的活动中起着很重要的作用。它不仅有触觉, 而且还有其他一切感觉。虽然耳目的罪过局限于视听, “皮肤” 的罪过旁及身体上所有的器官和四肢。
The skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of 'the skin' extend to all organs or limbs of the body.
Commentary:
In the previous verse it was mentioned that the ears, eyes and skins of the guilty will give evidence against them. In this verse the first two organs have been omitted and only "the skins" are mentioned as having been given the power to speak. This is because the skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of "the skin" extend to all organs or limbs of the body.
1184
皮肤在人的活动中起着很重要的作用。它不仅有触觉, 而且还有其他一切感觉。虽然耳目的罪过局限于视听, “皮肤” 的罪过旁及身体上所有的器官和四肢。
3573
Commentary:
In the previous verse it was mentioned that the ears, eyes and skins of the guilty will give evidence against them. In this verse the first two organs have been omitted and only "the skins" are mentioned as having been given the power to speak. This is because the skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of "the skin" extend to all organs or limbs of the body.
2629
The skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of 'the skin' extend to all organs or limbs of the body.
وَمَا کُنۡتُمۡ تَسۡتَتِرُوۡنَ اَنۡ یَّشۡہَدَ عَلَیۡکُمۡ سَمۡعُکُمۡ وَلَاۤ اَبۡصٰرُکُمۡ وَلَا جُلُوۡدُکُمۡ وَلٰکِنۡ ظَنَنۡتُمۡ اَنَّ اللّٰہَ لَا یَعۡلَمُ کَثِیۡرًا مِّمَّا تَعۡمَلُوۡنَ
یعنی اور کوئی شخص ہمارے خلاف گواہی دینے والا نہیں۔ پس اسی کی وجہ سے چوری چھپے گناہ کرنے پر تم دلیری کرتے تھے۔
Important Words:
تستترون (you fear) is derived from ستر. They say ستر الشیء i.e. he covered the thing. The Arabs say ھو لا یستتر من الله بستر i.e. he does not fear God. الستر means, cover, veil, curtain; shame, protection, fear. They say ماله ستر و لاحجر i.e. he has neither shame nor sense (Aqrab).
Commentary:
Besides the interpretation of the verse given in the text, it may also mean that the limbs of the sinners will say to them that not only did they not hide their evil deeds from them but they actually used them in committing sinful acts.
1
یعنی اور کوئی شخص ہمارے خلاف گواہی دینے والا نہیں۔ پس اسی کی وجہ سے چوری چھپے گناہ کرنے پر تم دلیری کرتے تھے۔
3574
Important Words:
تستترون (you fear) is derived from ستر. They say ستر الشیء i.e. he covered the thing. The Arabs say ھو لا یستتر من الله بستر i.e. he does not fear God. الستر means, cover, veil, curtain; shame, protection, fear. They say ماله ستر و لاحجر i.e. he has neither shame nor sense (Aqrab).
Commentary:
Besides the interpretation of the verse given in the text, it may also mean that the limbs of the sinners will say to them that not only did they not hide their evil deeds from them but they actually used them in committing sinful acts.