دَّارَ
Appears 5 times in Quran
Derived Words (6)
Words derived from the stem "دَّارَ".
- they have all successively arrived
- and the Home of
- Home
- the Home
- Home
- the Home
- they have all successively arrived
- and the Home of
Occurrences in Quran
Found 5 verses containing "دَّارَ".
قَالَ ٱدْخُلُوا۟ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ فِى ٱلنَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا ۖ حَتَّىٰٓ إِذَا ٱدَّارَكُوا۟ فِيهَا جَمِيعًا قَالَتْ أُخْرَىٰهُمْ لِأُولَىٰهُمْ رَبَّنَا هَٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمْ عَذَابًا ضِعْفًا مِّنَ ٱلنَّارِ ۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِن لَّا تَعْلَمُونَ
38:62.
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
38:62.
The leaders and their followers.
Pain and torment appear heavy while they last. God’s torment will be unbearable.
38:62.
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
b
38:62.
2
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
b
38:62.
939
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
a
38:62.
972
The leaders and their followers.
973
Pain and torment appear heavy while they last. God’s torment will be unbearable.
وَٱبْتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلْءَاخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۖ وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ ٱلْفَسَادَ فِى ٱلْأَرْضِ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ
Commentary:
Islam does not view with favour such flight from the world as Christianity inculcates among its votaries. One should not deny one’s portion of the good things of the world. As a matter of fact at another place in the Quran the believers are enjoined to pray to God "to grant them the good things of this world as well as the good things of the world to come" (2:202), only the pursuit of the good things of this world should not make one neglect the seeking of the good things of the Hereafter. Islam is not a religion of monks and recluses but of pious and righteous men of the world.
2931
Commentary:
Islam does not view with favour such flight from the world as Christianity inculcates among its votaries. One should not deny one’s portion of the good things of the world. As a matter of fact at another place in the Quran the believers are enjoined to pray to God "to grant them the good things of this world as well as the good things of the world to come" (2:202), only the pursuit of the good things of this world should not make one neglect the seeking of the good things of the Hereafter. Islam is not a religion of monks and recluses but of pious and righteous men of the world.
وَمَا هَٰذِهِ ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ ٱلدَّارَ ٱلْءَاخِرَةَ لَهِىَ ٱلْحَيَوَانُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ
6:33; 47:37; 57:21.
Life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is 'but a pastime and a sport,' a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime and noble object and in preparation for everlasting life for which God has created man.
6:33; 47:37; 57:21.
Important Words:
حیوان (life) is infinitive-noun from حیی which means, he or it lived or was or became in the state termed حیاة. They say حیت النار (hayyat) i.e. the fire was or became alive or burning حیی الطریق (hayiya) means, the road was or became apparent or distinct. حیاة means, life; faculty of growth, the faculty of sensation, and the faculty of intellect; freedom from grief or sorrow. حیوان is synonymous with حیاة but with an intensive signification and means, everlasting life or life which will not be followed by death; much or full life; real life (Lane).
Commentary:
The verse means to say that life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is "but an amusement and a sport," a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime object, in preparation for everlasting life for which God has created man.
a
6:33; 47:37; 57:21.
986
如果不去为崇高事业而忍受艰难贫困的生活, 不去为安拉的正道而作出牺牲, 那么, 生活 “只是游戏和消遣”, 一种无用而没有目的的生存。有目的的生命是在追求崇高的目标以及得到安拉创造人类的那一永恒的生命中度过的。
b
6:33; 47:37; 57:21.
2985
Important Words:
حیوان (life) is infinitive-noun from حیی which means, he or it lived or was or became in the state termed حیاة. They say حیت النار (hayyat) i.e. the fire was or became alive or burning حیی الطریق (hayiya) means, the road was or became apparent or distinct. حیاة means, life; faculty of growth, the faculty of sensation, and the faculty of intellect; freedom from grief or sorrow. حیوان is synonymous with حیاة but with an intensive signification and means, everlasting life or life which will not be followed by death; much or full life; real life (Lane).
Commentary:
The verse means to say that life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is "but an amusement and a sport," a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime object, in preparation for everlasting life for which God has created man.
c
6:33; 47:37; 57:21.
2266
Life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is 'but a pastime and a sport,' a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime and noble object and in preparation for everlasting life for which God has created man.
وَإِن كُنتُنَّ تُرِدْنَ ٱللَّهَ وَرَسُولَهُۥ وَٱلدَّارَ ٱلْءَاخِرَةَ فَإِنَّ ٱللَّهَ أَعَدَّ لِلْمُحْسِنَٰتِ مِنكُنَّ أَجْرًا عَظِيمًا
由于穆圣的妻子们要在社交行为中起模范作用, 因此要求她们在自我否定方面作出榜样, 是合情合理的事。并不是说, 对她们的用钱和生活上的舒适要完全加以禁止, 而是理所当然地要求她们确立一个克已的最高标准。穆圣的伴侣关系要求这种牺牲精神, 因而要他的妻子们在舒适的生活与他的伴侣关系之间做出选择。
1029
由于穆圣的妻子们要在社交行为中起模范作用, 因此要求她们在自我否定方面作出榜样, 是合情合理的事。并不是说, 对她们的用钱和生活上的舒适要完全加以禁止, 而是理所当然地要求她们确立一个克已的最高标准。穆圣的伴侣关系要求这种牺牲精神, 因而要他的妻子们在舒适的生活与他的伴侣关系之间做出选择。
وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلْإِيمَٰنَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِى صُدُورِهِمْ حَاجَةً مِّمَّآ أُوتُوا۟ وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
64:17.
这一句是帮助者(اَنْصَار, Ansar) 的好客、亲善和自我牺牲精神的明证。麦加来的教胞手无分文, 一贫如洗, 但他们张开双臂接待教胞, 让他们平分他们的财产。穆圣在麦加的教胞和麦地那的帮助者之间建立起来的情同手足的关系在人际关系的整个历史中无与伦比。这节经文很有说服力地证明这一点。
64:17.
The words constitute a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Ansar (Helpers). The Refugees (Muhajirin) from Mecca came to them, deprived and denuded of all their possessions, and they received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees from Mecca and the Helpers of Medina and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships.
64:17.
Important Words:
حاجة (desire) is derived from حاج which means, he was or became poor; he desired, sought or sought after. حاج و احتاج الیهmeans, he needed it. حاجة means, want, need, necessity; a thing wanted; an object of want; desire (Lane & Aqrab).
خصاصة (poverty) is inf. noun from خص which means, he was or became poor, in a state of poverty. خصاصة means, poverty, need; straightness or difficulty; an evil state or condition; thirst; hunger (Lane & Aqrab).
Commentary:
Whereas the preceding verse constituted an eloquent commentary on the sincerity and devotion of the Refugees (مھاجرین)to their faith, in that they left their hearths and homes for the sake of God and his Messenger, the verse under comment embodies a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Helpers (انصار). The Refugees from Mecca came to the Helpers, deprived and denuded of all their possessions, and the latter received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. The verse may have special reference to the Helpers having foregone their share in the spoils that accrued to Muslims from the Jewish tribe of Banu Nadir.
a
64:17.
1412
这一句是帮助者(اَنْصَار, Ansar) 的好客、亲善和自我牺牲精神的明证。麦加来的教胞手无分文, 一贫如洗, 但他们张开双臂接待教胞, 让他们平分他们的财产。穆圣在麦加的教胞和麦地那的帮助者之间建立起来的情同手足的关系在人际关系的整个历史中无与伦比。这节经文很有说服力地证明这一点。
a
64:17.
4196
Important Words:
حاجة (desire) is derived from حاج which means, he was or became poor; he desired, sought or sought after. حاج و احتاج الیهmeans, he needed it. حاجة means, want, need, necessity; a thing wanted; an object of want; desire (Lane & Aqrab).
خصاصة (poverty) is inf. noun from خص which means, he was or became poor, in a state of poverty. خصاصة means, poverty, need; straightness or difficulty; an evil state or condition; thirst; hunger (Lane & Aqrab).
Commentary:
Whereas the preceding verse constituted an eloquent commentary on the sincerity and devotion of the Refugees (مھاجرین)to their faith, in that they left their hearths and homes for the sake of God and his Messenger, the verse under comment embodies a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Helpers (انصار). The Refugees from Mecca came to the Helpers, deprived and denuded of all their possessions, and the latter received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. The verse may have special reference to the Helpers having foregone their share in the spoils that accrued to Muslims from the Jewish tribe of Banu Nadir.
a
64:17.
3023
The words constitute a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Ansar (Helpers). The Refugees (Muhajirin) from Mecca came to them, deprived and denuded of all their possessions, and they received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees from Mecca and the Helpers of Medina and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships.