ROOT ق ن ت
11 verses • 9 derived words
📖 Lane's Lexicon
Classical definitions for root قنت
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 11 verses containing words derived from "q n t".
وَقَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا ۗ سُبْحَٰنَهُۥ ۖ بَل لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّ لَّهُۥ قَٰنِتُونَ
وَلَدٌ کے معنے بیٹے کے بھی ہیں اور بیٹی کے بھی ہیں اور ایک کے لئے بھی اور دو کے لئے بھی اور زیادہ کے لئے بھی یہ لفظ بولا جاتا ہے۔ یہود اور نصاریٰ کے عقیدہ کو مدِّنظر رکھتے ہوئے اس جگہ ایک بیٹے کے معنے کیے گئے ہیں۔ ورنہ آیت کے یہ معنے ہیں کہ نہ اس کا بیٹا ہے نہ بیٹی۔ نہ ایک بیٹا بیٹی‘ نہ بہت سے بیٹے بیٹیاں۔
سُبْحٰنَ اسم مصدر ہے اور ترکیب میں مفعول مطلق کے طور پر استعمال ہوا ہے۔ اس لئے موقعہ کے لحاظ سے اس کا فعل محذوف قرار دیا جائے گا۔ کسی جگہ ’’میں اس کی پاکیزگی بیان کرتا ہوں‘‘ کے الفاظ محذوف ہوں گے اور کسی جگہ ’’اس کی پاکیزگی بیان کرو‘‘ اور کسی جگہ ’’اس کی پاکیزگی بیان کی جاتی ہے‘‘ کے الفاظ۔ اس جگہ آخری معنوں کو مدنظر رکھ کر ’’پاک ہے‘‘ ترجمہ کیا گیا ہے۔
30:27.
4:172; 6:101-102; 10:69; 17:112; 18:5; 19:36, 89-90; 21:27; 25:3; 39:5; 43:82.
The words "son of God" metaphorically used in Jewish religious literature in the sense of "a beloved servant of God" or "a Prophet" subsequently came to bear a literal connotation (Luke 20: 36; Matt. 5: 9, 45, 48; Deut. 14: 1; Exod. 4: 22; Gal. 3: 26; etc.). If God has a son, He must be subject to sexual desire and need a wife and be divisible, because the son is a part of the father’s body. Again, He must be subject to death because the procreation of species, which attribution of a son to God implies, is the characteristic of perishable things. Islam repudiates all such ideas; for according to it God is Holy and free from all defects.
4:172; 6:101, 102; 10:69; 17:112; 18:5; 19:36, 89, 90; 21:27; 25:3; 39:5; 43:82.
30:27.
Important Words:
قانتون (obedient) which is the plural of قانت is derived from قنت which means: (1) he obeyed; (2) he showed humility and submissiveness; (3) he remained silent, refraining from speech; and (4) he stood praying or he stood long in Prayer (Aqrab).
Commentary:
The verse speaks of the Christians with whom the Muslims were to come in contact in their great march as the torchbearers of Islam. Failing to get converts from among the Jews, the early Christians turned their attention to the Romans and the Greeks but succumbed to their philosophies and freely borrowed ideas from them, incorporating them into their own beliefs and doctrines. As a result of this, Jesus began to be represented as the Son of God and the dogma of Trinity became the basic doctrine of the Christian Faith. The expression "son of God" metaphorically used in Jewish religious literature in the sense of "a beloved servant of God" or "a Prophet" came to bear a literal connotation (Luke 20: 36; Matt. 5:9, 45, 48; Deut. 14:1; Exod. 4:22; Gal. 3:26; Wisd. 2:18, etc.). The Quran has exploded this doctrine and has, in the verse under comment, given several arguments to expose its falsity: (1) If God has a son, He must be subject to sexual desires and need a wife and be divisible, because the son is a part of the father’s body. Again, He must be subject to death because the procreation of species, which the attribution of a son to God implies, is the characteristic of perishable things. But Islam repudiates all such ideas; for according to it, God is Holy and free from all defects and weaknesses. (2) One sometimes needs a son or a successor to extend one’s dominion and bring into subjugation such territories as do not acknowledge one’s rule. But God has no such need; for everything in the heavens and the earth belongs to Him. (3) A son or helper is sometimes required to keep under control the turbulent or far-flung parts of one’s kingdom; but God has no such requirement, for "all are obedient to Him." Thus, from whatever angle we may view the question, God is proved to need no son, no helper or assistant to help Him in the work of controlling and managing the universe. In fact, it is blasphemy to say so. The argument is further elaborated in the next verse.
f
4:172; 6:101-102; 10:69; 17:112; 18:5; 19:36, 89-90; 21:27; 25:3; 39:5; 43:82.
g
30:27.
1
وَلَدٌ کے معنے بیٹے کے بھی ہیں اور بیٹی کے بھی ہیں اور ایک کے لئے بھی اور دو کے لئے بھی اور زیادہ کے لئے بھی یہ لفظ بولا جاتا ہے۔ یہود اور نصاریٰ کے عقیدہ کو مدِّنظر رکھتے ہوئے اس جگہ ایک بیٹے کے معنے کیے گئے ہیں۔ ورنہ آیت کے یہ معنے ہیں کہ نہ اس کا بیٹا ہے نہ بیٹی۔ نہ ایک بیٹا بیٹی‘ نہ بہت سے بیٹے بیٹیاں۔
2
سُبْحٰنَ اسم مصدر ہے اور ترکیب میں مفعول مطلق کے طور پر استعمال ہوا ہے۔ اس لئے موقعہ کے لحاظ سے اس کا فعل محذوف قرار دیا جائے گا۔ کسی جگہ ’’میں اس کی پاکیزگی بیان کرتا ہوں‘‘ کے الفاظ محذوف ہوں گے اور کسی جگہ ’’اس کی پاکیزگی بیان کرو‘‘ اور کسی جگہ ’’اس کی پاکیزگی بیان کی جاتی ہے‘‘ کے الفاظ۔ اس جگہ آخری معنوں کو مدنظر رکھ کر ’’پاک ہے‘‘ ترجمہ کیا گیا ہے۔
a
4:172; 6:101, 102; 10:69; 17:112; 18:5; 19:36, 89, 90; 21:27; 25:3; 39:5; 43:82.
b
30:27.
123
Important Words:
قانتون (obedient) which is the plural of قانت is derived from قنت which means: (1) he obeyed; (2) he showed humility and submissiveness; (3) he remained silent, refraining from speech; and (4) he stood praying or he stood long in Prayer (Aqrab).
Commentary:
The verse speaks of the Christians with whom the Muslims were to come in contact in their great march as the torchbearers of Islam. Failing to get converts from among the Jews, the early Christians turned their attention to the Romans and the Greeks but succumbed to their philosophies and freely borrowed ideas from them, incorporating them into their own beliefs and doctrines. As a result of this, Jesus began to be represented as the Son of God and the dogma of Trinity became the basic doctrine of the Christian Faith. The expression "son of God" metaphorically used in Jewish religious literature in the sense of "a beloved servant of God" or "a Prophet" came to bear a literal connotation (Luke 20: 36; Matt. 5:9, 45, 48; Deut. 14:1; Exod. 4:22; Gal. 3:26; Wisd. 2:18, etc.). The Quran has exploded this doctrine and has, in the verse under comment, given several arguments to expose its falsity: (1) If God has a son, He must be subject to sexual desires and need a wife and be divisible, because the son is a part of the father’s body. Again, He must be subject to death because the procreation of species, which the attribution of a son to God implies, is the characteristic of perishable things. But Islam repudiates all such ideas; for according to it, God is Holy and free from all defects and weaknesses. (2) One sometimes needs a son or a successor to extend one’s dominion and bring into subjugation such territories as do not acknowledge one’s rule. But God has no such need; for everything in the heavens and the earth belongs to Him. (3) A son or helper is sometimes required to keep under control the turbulent or far-flung parts of one’s kingdom; but God has no such requirement, for "all are obedient to Him." Thus, from whatever angle we may view the question, God is proved to need no son, no helper or assistant to help Him in the work of controlling and managing the universe. In fact, it is blasphemy to say so. The argument is further elaborated in the next verse.
a
30:27.
c
4:172; 6:101-102; 10:69; 17:112; 18:5; 19:36, 89-90; 21:27; 25:3; 39:5; 43:82.
139
The words "son of God" metaphorically used in Jewish religious literature in the sense of "a beloved servant of God" or "a Prophet" subsequently came to bear a literal connotation (Luke 20: 36; Matt. 5: 9, 45, 48; Deut. 14: 1; Exod. 4: 22; Gal. 3: 26; etc.). If God has a son, He must be subject to sexual desire and need a wife and be divisible, because the son is a part of the father’s body. Again, He must be subject to death because the procreation of species, which attribution of a son to God implies, is the characteristic of perishable things. Islam repudiates all such ideas; for according to it God is Holy and free from all defects.
حَٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلْوُسْطَىٰ وَقُومُوا۟ لِلَّهِ قَٰنِتِينَ
حَافَظَ عَلَیْہِ کے معنے ہیں وَاظَبَ عَلَیْہِ۔ اس پر دوام اختیار کیا۔ رَاقَبَہٗ اس کی نگرانی کی۔ اس کا خیال رکھا۔ اور یہ لفظ باب مفاعلہ میں سے ہے جس کی خاصیت ہے کہ وہ بالمقابل افعال پر دلالت کرتا ہے۔ پس مطلب یہ ہوا کہ تم نمازوں کا خیال رکھو اور ان کی نگرانی کرو۔ نتیجہ یہ ہوگا کہ نماز تمہاری نگرانی کرے گی‘ یعنی اس کے ذریعہ سے تم گناہوں اور غلطیوں سے پاک ہوگے۔ دوسری جگہ اس مضمون کو ان الفاظ میں ادا کیا ہے۔ اِنَّ الصَّلٰوۃَ تَنْھٰی عَنِ الْفَحْشَآءِ وَالْمُنْکَرِ (عنکبوت: ۴۶) یعنی نماز انسان کو بدیوں اور ناپسندیدہ باتوں سے روکتی ہے۔ یہ گویا وہ حفاظت
23:10; 70:35.
After marriage one is apt to become a little lax in Prayers. Besides, family life multiplies the cares of both men and women. Hence, the necessity of urging married people to be more regular and punctual in their Prayers.
The view that it is ‘Asr Prayer is supported by some of the sayings of the Holy Prophet (Bukhari). It seems to be the Prayer, which happens to fall within busy hours when one is in the middle of engrossing preoccupations. But each Prayer in a sense is "the middle Prayer."
23:10; 70:35.
Important Words:
حافظوا (watch) is derived from حفظ. They say حفظه i.e. he preserved it, or he guarded or protected it, or he prevented it from perishing or becoming lost. حفظ القرآن means, he memorized the Quran, i.e. he learned it by heart. حافظ علی الامر means, he watched over the thing; he attended to it carefully and constantly (Taj).
قانتین (submissively) is derived from قنت for which see 2:117. The word conveys, among others, three important meanings: (1) standing motionless, (2) refraining from speech and (3) standing submissively (Lane). All these meanings are applicable here.
Commentary:
This verse which stresses the importance of, and regularity in, Prayers appears to be rather oddly placed, being wedged in between verses relating to conjugal relations. But the very context of it explains the deep philosophy of its meaning. After marriage one is apt to become a little lax in Prayers, particularly the supererogatory Tahajjud Prayer (said in the latter part of the night). Besides, family life multiplies the cares of both man and woman. Hence, the necessity of urging married people to be regular and punctual in their Prayers.
الصلوة الوسطی (the Middle Prayer) has been differently explained. According to some commentators it is the Tahajjud Prayer, and according to others, it is the morning Prayer, while according to yet others, it is the late afternoon or ‘Asr Prayer. The latter view is supported by some of the sayings of the Holy Prophet. For it is on record that on his missing the right time of the ‘Asr Prayer, when engaged in repelling the repeated attacks of the enemy in the Battle of the Ditch, and having been obliged to combine it with the Maghrib or the sunset Prayer, the Holy Prophet is reported to have said: "May God curse the Jews (who were mostly responsible for this battle)! They have prevented us from saying our Middle Prayer in time" (Bukhari). Truly speaking, however, the "Middle Prayer" is the Prayer which happens to fall within busy hours. In the above-quoted tradition, the Holy Prophet called the ‘Asr the "Middle Prayer," because it fell within extraordinarily busy hours. The Quran has placed this verse here to point out firstly, that married life, and for that matter any life however busy, should not make man slack in the observance of Prayers, and secondly, that like this verse, the Middle Prayer is one which is surrounded by apparently incongruous elements. The style is peculiar to the Quran but is quite natural.
The clause, and stand before Allah submissively, teaches that besides aiming at complete concentration in Prayers the worshipper should observe three special injunctions: (1) he should refrain from speech, (2) he should stand motionless and refrain from making any unnecessary movement, and (3) his general attitude should be that of submissiveness, as lack of these is liable to adversely affect concentration and detract from the sanctity of worship.
a
23:10; 70:35.
187
婚后对拜功易於松懈。此外, 丈夫和妻子都为家务而增加操劳。因此, 必须促使婚后的人们更要按时礼拜。
188
穆圣几次说到午后拜功 (عَصْر, ‘Asr) 的重要性 (布哈理)。这个拜功看来恰巧是在最忙碌的时候, 那时人们的注意力都集中在要办的事务上。但从某种意义上讲, 每一拜功都是 “中间的拜功。”
1
حَافَظَ عَلَیْہِ کے معنے ہیں وَاظَبَ عَلَیْہِ۔ اس پر دوام اختیار کیا۔ رَاقَبَہٗ اس کی نگرانی کی۔ اس کا خیال رکھا۔ اور یہ لفظ باب مفاعلہ میں سے ہے جس کی خاصیت ہے کہ وہ بالمقابل افعال پر دلالت کرتا ہے۔ پس مطلب یہ ہوا کہ تم نمازوں کا خیال رکھو اور ان کی نگرانی کرو۔ نتیجہ یہ ہوگا کہ نماز تمہاری نگرانی کرے گی‘ یعنی اس کے ذریعہ سے تم گناہوں اور غلطیوں سے پاک ہوگے۔ دوسری جگہ اس مضمون کو ان الفاظ میں ادا کیا ہے۔ اِنَّ الصَّلٰوۃَ تَنْھٰی عَنِ الْفَحْشَآءِ وَالْمُنْکَرِ (عنکبوت: ۴۶) یعنی نماز انسان کو بدیوں اور ناپسندیدہ باتوں سے روکتی ہے۔ یہ گویا وہ حفاظت
a
23:10; 70:35.
245
Important Words:
حافظوا (watch) is derived from حفظ. They say حفظه i.e. he preserved it, or he guarded or protected it, or he prevented it from perishing or becoming lost. حفظ القرآن means, he memorized the Quran, i.e. he learned it by heart. حافظ علی الامر means, he watched over the thing; he attended to it carefully and constantly (Taj).
قانتین (submissively) is derived from قنت for which see 2:117. The word conveys, among others, three important meanings: (1) standing motionless, (2) refraining from speech and (3) standing submissively (Lane). All these meanings are applicable here.
Commentary:
This verse which stresses the importance of, and regularity in, Prayers appears to be rather oddly placed, being wedged in between verses relating to conjugal relations. But the very context of it explains the deep philosophy of its meaning. After marriage one is apt to become a little lax in Prayers, particularly the supererogatory Tahajjud Prayer (said in the latter part of the night). Besides, family life multiplies the cares of both man and woman. Hence, the necessity of urging married people to be regular and punctual in their Prayers.
الصلوة الوسطی (the Middle Prayer) has been differently explained. According to some commentators it is the Tahajjud Prayer, and according to others, it is the morning Prayer, while according to yet others, it is the late afternoon or ‘Asr Prayer. The latter view is supported by some of the sayings of the Holy Prophet. For it is on record that on his missing the right time of the ‘Asr Prayer, when engaged in repelling the repeated attacks of the enemy in the Battle of the Ditch, and having been obliged to combine it with the Maghrib or the sunset Prayer, the Holy Prophet is reported to have said: "May God curse the Jews (who were mostly responsible for this battle)! They have prevented us from saying our Middle Prayer in time" (Bukhari). Truly speaking, however, the "Middle Prayer" is the Prayer which happens to fall within busy hours. In the above-quoted tradition, the Holy Prophet called the ‘Asr the "Middle Prayer," because it fell within extraordinarily busy hours. The Quran has placed this verse here to point out firstly, that married life, and for that matter any life however busy, should not make man slack in the observance of Prayers, and secondly, that like this verse, the Middle Prayer is one which is surrounded by apparently incongruous elements. The style is peculiar to the Quran but is quite natural.
The clause, and stand before Allah submissively, teaches that besides aiming at complete concentration in Prayers the worshipper should observe three special injunctions: (1) he should refrain from speech, (2) he should stand motionless and refrain from making any unnecessary movement, and (3) his general attitude should be that of submissiveness, as lack of these is liable to adversely affect concentration and detract from the sanctity of worship.
a
23:10; 70:35.
295
After marriage one is apt to become a little lax in Prayers. Besides, family life multiplies the cares of both men and women. Hence, the necessity of urging married people to be more regular and punctual in their Prayers.
296
The view that it is ‘Asr Prayer is supported by some of the sayings of the Holy Prophet (Bukhari). It seems to be the Prayer, which happens to fall within busy hours when one is in the middle of engrossing preoccupations. But each Prayer in a sense is "the middle Prayer."
ٱلصَّٰبِرِينَ وَٱلصَّٰدِقِينَ وَٱلْقَٰنِتِينَ وَٱلْمُنفِقِينَ وَٱلْمُسْتَغْفِرِينَ بِٱلْأَسْحَارِ
33:36.
51:18, 19.
The special marks of a true believer mentioned in this verse represent four stages of spiritual progress: (1) When a person embraces the true Faith, he generally is subjected to persecution; therefore, the first stage through which he has to pass is that of "patience and steadfastness." (2) When persecution comes to an end and he is free to act as he pleases, he carries into practice the teachings which he was unable fully to act upon before. This second stage relates to "living truthfully," i.e. living up to one’s convictions. (3) When, as a result of faithfully carrying out the commandments of Faith, true believers attain power, even then humility does not take leave of them. They remain as "humble" in spirit as ever. (4) Nay, their sense of service increases all the more. They "spend" whatever Allah has given them for the welfare of fellow men. But, as the concluding words of the verse point out, all this time they continue to pray to God in the stillness of the night to forgive any falling short, on
33:36.
51:18, 19.
Important Words:
الاسحار (latter part of the night) is the plural of السحر i.e. the time before dawn. الاسحار is in the plural number but has been translated as singular for the sake of convenience. السحر also means, the side or end of a thing (Aqrab).
Commentary:
The qualities or attributes of a true believer mentioned in this verse represent four stages of spiritual progress: (1) When a man embraces true Faith, he is very often subjected to persecution; therefore, the first stage through which he has to pass is that of patience and steadfastness; (2) When persecution comes to an end and a believer is free to act as he pleases, he carries into practice the teachings which he was unable fully to act upon before. Thus the second stage relates to "living truthfully", i.e. living up to one’s conviction. (3) When, as a result of faithfully carrying out the commandments of their Faith, true believers attain to power, even then humility does not take leave of them. They remain as "humble" in spirit as ever. (4) Nay, their sense of service still increases. They "spend" whatever Allah has given them for the welfare of humanity. But, as the concluding words of the verse point out, all this time they continue praying to God in the stillness of the night to forgive any falling short, on their part, of the high ideal of the service of humanity.
A true Muslim is expected to display all these qualities. He must show an unflinching patience and steadfastness under the severest trials and must live up to his conviction and carry into actual practice the noble ideals of his religion. Again, he must spend what God has given him of wealth, knowledge, influence, etc., in the service of humanity and must at the same time never be remiss in the discharge of the duties he owes to God. He should not only pray during the fixed hours of the day but should also pass parts of his nights in prayer and worship of the Lord. Special stress is laid in the Quran on the Prayer in the latter part of the night (17:80; 73:3-7). The word الاسحار (lit. latter parts of nights) has been used in the plural number to hint that a true believer should not be satisfied with praying in the latter part of the night only once or twice but should make it a habit to rise regularly for the Tahajjud Prayers.
b
33:36.
c
51:18, 19.
a
33:36.
b
51:18, 19.
309
Important Words:
الاسحار (latter part of the night) is the plural of السحر i.e. the time before dawn. الاسحار is in the plural number but has been translated as singular for the sake of convenience. السحر also means, the side or end of a thing (Aqrab).
Commentary:
The qualities or attributes of a true believer mentioned in this verse represent four stages of spiritual progress: (1) When a man embraces true Faith, he is very often subjected to persecution; therefore, the first stage through which he has to pass is that of patience and steadfastness; (2) When persecution comes to an end and a believer is free to act as he pleases, he carries into practice the teachings which he was unable fully to act upon before. Thus the second stage relates to "living truthfully", i.e. living up to one’s conviction. (3) When, as a result of faithfully carrying out the commandments of their Faith, true believers attain to power, even then humility does not take leave of them. They remain as "humble" in spirit as ever. (4) Nay, their sense of service still increases. They "spend" whatever Allah has given them for the welfare of humanity. But, as the concluding words of the verse point out, all this time they continue praying to God in the stillness of the night to forgive any falling short, on their part, of the high ideal of the service of humanity.
A true Muslim is expected to display all these qualities. He must show an unflinching patience and steadfastness under the severest trials and must live up to his conviction and carry into actual practice the noble ideals of his religion. Again, he must spend what God has given him of wealth, knowledge, influence, etc., in the service of humanity and must at the same time never be remiss in the discharge of the duties he owes to God. He should not only pray during the fixed hours of the day but should also pass parts of his nights in prayer and worship of the Lord. Special stress is laid in the Quran on the Prayer in the latter part of the night (17:80; 73:3-7). The word الاسحار (lit. latter parts of nights) has been used in the plural number to hint that a true believer should not be satisfied with praying in the latter part of the night only once or twice but should make it a habit to rise regularly for the Tahajjud Prayers.
e
33:36.
f
51:18, 19.
381
The special marks of a true believer mentioned in this verse represent four stages of spiritual progress: (1) When a person embraces the true Faith, he generally is subjected to persecution; therefore, the first stage through which he has to pass is that of "patience and steadfastness." (2) When persecution comes to an end and he is free to act as he pleases, he carries into practice the teachings which he was unable fully to act upon before. This second stage relates to "living truthfully," i.e. living up to one’s convictions. (3) When, as a result of faithfully carrying out the commandments of Faith, true believers attain power, even then humility does not take leave of them. They remain as "humble" in spirit as ever. (4) Nay, their sense of service increases all the more. They "spend" whatever Allah has given them for the welfare of fellow men. But, as the concluding words of the verse point out, all this time they continue to pray to God in the stillness of the night to forgive any falling short, on
يَٰمَرْيَمُ ٱقْنُتِى لِرَبِّكِ وَٱسْجُدِى وَٱرْكَعِى مَعَ ٱلرَّٰكِعِينَ
عربی میں رَکَعَ کے معنے توحید کے مطابق عبادت کرنے کے ہیں۔ اس لئے یہ ترجمہ کیا گیا ہے کہ مواحدانہ پرستش کر۔
ارکعی (worship God alone). See 2:44.
1
عربی میں رَکَعَ کے معنے توحید کے مطابق عبادت کرنے کے ہیں۔ اس لئے یہ ترجمہ کیا گیا ہے کہ مواحدانہ پرستش کر۔
333A
ارکعی (worship God alone). See 2:44.
إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِينَ
2:136; 3:68; 6:80.
2:136; 3:68; 6:80.
Ummah among other things means a nation; a race; a righteous man who is an object of imitation; a man possessing all good qualities, a paragon of virtue (Lane).
2:136; 3:68; 6:80.
Important Words:
امة (a paragon of virtue) is derived from ام which means, he betook himself to it, aimed at, sought after or pursued it. امةmeans, a way, course, mode or manner of acting; religion; a nation, a people, a race, a tribe; family; the followers of a Prophet; a generation of men or people of one time; a righteous man who is an object of imitation; one who is known for goodness; a man combining all kinds of good qualities; a learned man; one who has no equal; the learned man of his age or time who is singular in his learning, etc. See also 11:9 & 6:39.
Commentary:
In this verse the Quran exhorts Muslims not to follow the example of idolaters and Jews but to take Abraham as their model. The word امة (a paragon of virtue) is here used in two senses: (a) a righteous man who is an object of imitation; (b) a man combining in him all good qualities. The word, as shown under Important Words, also means "a people", and Abraham has been called "a people" because through him a great people came into being. He is called "a people" in the sense in which a small off-shoot is called the tree that is to spring from it.
The words, He was not of those who set up equals to God, signify that although Abraham combined in himself all the good qualities and excellences, yet the combination of these good qualities did not engender in him conceit or egotism. He did not consider the good qualities he possessed to be the result of his own effort or merit, but of God’s special favour. Thus he was a monotheist in the real sense of the word. He allowed no idol of conceit or pride, etc., to stand between him and his Creator.
e
2:136; 3:68; 6:80.
a
2:136; 3:68; 6:80.
1921
Important Words:
امة (a paragon of virtue) is derived from ام which means, he betook himself to it, aimed at, sought after or pursued it. امةmeans, a way, course, mode or manner of acting; religion; a nation, a people, a race, a tribe; family; the followers of a Prophet; a generation of men or people of one time; a righteous man who is an object of imitation; one who is known for goodness; a man combining all kinds of good qualities; a learned man; one who has no equal; the learned man of his age or time who is singular in his learning, etc. See also 11:9 & 6:39.
Commentary:
In this verse the Quran exhorts Muslims not to follow the example of idolaters and Jews but to take Abraham as their model. The word امة (a paragon of virtue) is here used in two senses: (a) a righteous man who is an object of imitation; (b) a man combining in him all good qualities. The word, as shown under Important Words, also means "a people", and Abraham has been called "a people" because through him a great people came into being. He is called "a people" in the sense in which a small off-shoot is called the tree that is to spring from it.
The words, He was not of those who set up equals to God, signify that although Abraham combined in himself all the good qualities and excellences, yet the combination of these good qualities did not engender in him conceit or egotism. He did not consider the good qualities he possessed to be the result of his own effort or merit, but of God’s special favour. Thus he was a monotheist in the real sense of the word. He allowed no idol of conceit or pride, etc., to stand between him and his Creator.
a
2:136; 3:68; 6:80.
1586
Ummah among other things means a nation; a race; a righteous man who is an object of imitation; a man possessing all good qualities, a paragon of virtue (Lane).
وَلَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّ لَّهُۥ قَٰنِتُونَ
16:53; 20:7; 21:20; 22:65.
16:53; 20:7; 21:20; 22:65.
It is beyond human ken or comprehension to guess when this great universe came into being. From an unknown and untraced past the sun with all the planets and heavenly bodies has travelled on its appointed course with a regularity and uniformity that have known no flaw or fault. There are millions of these satellites and yet they never come into collision; so perfect and consummate is the law and order that pervade the universe. This is the meaning of the words, 'All are obedient to Him.'
16:53; 20:7; 21:20; 22:65.
Commentary:
It is beyond human ken or comprehension to guess when this great universe came into being. From an unknown and untraced past the sun with all the planets and heavenly bodies has travelled on its appointed course with a regularity and uniformity that have known no flaw or fault. There are millions of these satellites and yet they never come into collision, so perfect and consummate is the law and order that governs the universe. This seems to be the meaning of the words. "All are obedient to Him."
f
16:53; 20:7; 21:20; 22:65.
a
16:53; 20:7; 21:20; 22:65.
3008
Commentary:
It is beyond human ken or comprehension to guess when this great universe came into being. From an unknown and untraced past the sun with all the planets and heavenly bodies has travelled on its appointed course with a regularity and uniformity that have known no flaw or fault. There are millions of these satellites and yet they never come into collision, so perfect and consummate is the law and order that governs the universe. This seems to be the meaning of the words. "All are obedient to Him."
a
16:53; 20:7; 21:20; 22:65.
2282
It is beyond human ken or comprehension to guess when this great universe came into being. From an unknown and untraced past the sun with all the planets and heavenly bodies has travelled on its appointed course with a regularity and uniformity that have known no flaw or fault. There are millions of these satellites and yet they never come into collision; so perfect and consummate is the law and order that pervade the universe. This is the meaning of the words, 'All are obedient to Him.'
۞ وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِۦ وَتَعْمَلْ صَٰلِحًا نُّؤْتِهَآ أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا
The masculine gender for the verb Yaqnut is used because of the subject man which is invariably followed by a verb in the masculine gender.
Commentary:
The masculine gender of the verb یقنت is used because of the subject من which is invariably followed by a verb in the masculine gender.
3098
Commentary:
The masculine gender of the verb یقنت is used because of the subject من which is invariably followed by a verb in the masculine gender.
2351
The masculine gender for the verb Yaqnut is used because of the subject man which is invariably followed by a verb in the masculine gender.
إِنَّ ٱلْمُسْلِمِينَ وَٱلْمُسْلِمَٰتِ وَٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ وَٱلْقَٰنِتِينَ وَٱلْقَٰنِتَٰتِ وَٱلصَّٰدِقِينَ وَٱلصَّٰدِقَٰتِ وَٱلصَّٰبِرِينَ وَٱلصَّٰبِرَٰتِ وَٱلْخَٰشِعِينَ وَٱلْخَٰشِعَٰتِ وَٱلْمُتَصَدِّقِينَ وَٱلْمُتَصَدِّقَٰتِ وَٱلصَّٰٓئِمِينَ وَٱلصَّٰٓئِمَٰتِ وَٱلْحَٰفِظِينَ فُرُوجَهُمْ وَٱلْحَٰفِظَٰتِ وَٱلذَّٰكِرِينَ ٱللَّهَ كَثِيرًا وَٱلذَّٰكِرَٰتِ أَعَدَّ ٱللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا
9:112.
This verse embodies a most effective repudiation of the charge that Islam accords a lower status to women. According to the Qur’an women stand on the same level with men, and they can attain to all those spiritual heights to which men can attain and enjoy all those political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has mistakenly, or perhaps deliberately, been misunderstood by hostile critics of Islam as implying a lower status for women.
9:112.
Commentary:
This verse embodies a most effective repudiation of the charge that Christian missionaries and publicists are in the habit of levelling at Islam, viz. that it accords a lower status to women. The Quran has repeatedly said that Muslim women stand on the same level with Muslim men, and that they can attain to all those spiritual heights to which men can attain. Besides, Islam confers on women all the political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has been mistakenly, or perhaps deliberately, misunderstood by hostile critics of Islam as implying a lower status for women.
The ten outstanding attributes of Muslim men and women mentioned in this verse have been appropriately described in an ascending order.
The first stage of the spiritual development of a believer is that of اسلام which in this verse has been used in the sense of intellectual acceptance of truth. The next stage is that of ایمان which implies the giving of peace and safety to others and testifying to the Divinely-revealed Teaching. At the stage of اسلام a Muslim accepts truth because reason and common sense demand of him this acceptance, while at the stage of ایمان he combines emotions and feelings with reason, and becomes intellectually and emotionally a true believer. The third stage of spiritual development is that of قنوت which signifies total obedience to God’s commandments. At this stage the spiritual wayfarer finds himself irresistibly attracted towards his Creator, and his submission to Divine commandments proceeds from his love for the Supreme Being. The next stage in the spiritual journey is reached when a believer becomes صادق which means that he identifies himself completely with truth, and faces trials and temptations with complete equanimity. His faith becomes pure and free from all dross of hypocrisy and love of worldly things. The fifth stage is that of صبر; when identification with truth becomes a permanent feature of a believer’s character. The stage of خشوع is a still higher stage in spiritual progress. It indicates an attitude of humility which the believer develops after he has gained complete victory over trials and tribulations consequent upon the growing consciousness of his own weakness and that of the perfection and completeness of the Divine Being. The next stage is that of متصدق. At this stage the believer becomes conscious that he is not to live for himself alone but should share God-given blessings with other fellow beings. At the stage of صائم which is the next high spiritual stage the believer learns to sacrifice his own legitimate needs and comforts for the benefit of others and at the ninth stage of حافظین فروجھم he scrupulously guards all the avenues through which sin can find access to his mind. At the tenth stage i.e. الذا کرین الله, which is the last stage and which forms the climax of spiritual growth and development, the believer is so completely engrossed in God as to have become lost in His remembrance.
b
9:112.
1034
本节经文极有力地驳斥了那种伊斯兰教给妇女以较低地位的指控。按照 «古兰经» 启示, 女子与男子处于同等地位而她们可以达到男子可达到的所有那些神圣高度和享有男子所享有的那些政治和社会权利。只是她们的活动范围有所不同, 她们的职责有所不同。正是这种男子和女子的职责不同, 以致受到对伊斯兰教怀有敌意的评论者错误地, 甚至蓄意地曲解为给妇女以较低的地位。
a
9:112.
3102
Commentary:
This verse embodies a most effective repudiation of the charge that Christian missionaries and publicists are in the habit of levelling at Islam, viz. that it accords a lower status to women. The Quran has repeatedly said that Muslim women stand on the same level with Muslim men, and that they can attain to all those spiritual heights to which men can attain. Besides, Islam confers on women all the political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has been mistakenly, or perhaps deliberately, misunderstood by hostile critics of Islam as implying a lower status for women.
The ten outstanding attributes of Muslim men and women mentioned in this verse have been appropriately described in an ascending order.
The first stage of the spiritual development of a believer is that of اسلام which in this verse has been used in the sense of intellectual acceptance of truth. The next stage is that of ایمان which implies the giving of peace and safety to others and testifying to the Divinely-revealed Teaching. At the stage of اسلام a Muslim accepts truth because reason and common sense demand of him this acceptance, while at the stage of ایمان he combines emotions and feelings with reason, and becomes intellectually and emotionally a true believer. The third stage of spiritual development is that of قنوت which signifies total obedience to God’s commandments. At this stage the spiritual wayfarer finds himself irresistibly attracted towards his Creator, and his submission to Divine commandments proceeds from his love for the Supreme Being. The next stage in the spiritual journey is reached when a believer becomes صادق which means that he identifies himself completely with truth, and faces trials and temptations with complete equanimity. His faith becomes pure and free from all dross of hypocrisy and love of worldly things. The fifth stage is that of صبر; when identification with truth becomes a permanent feature of a believer’s character. The stage of خشوع is a still higher stage in spiritual progress. It indicates an attitude of humility which the believer develops after he has gained complete victory over trials and tribulations consequent upon the growing consciousness of his own weakness and that of the perfection and completeness of the Divine Being. The next stage is that of متصدق. At this stage the believer becomes conscious that he is not to live for himself alone but should share God-given blessings with other fellow beings. At the stage of صائم which is the next high spiritual stage the believer learns to sacrifice his own legitimate needs and comforts for the benefit of others and at the ninth stage of حافظین فروجھم he scrupulously guards all the avenues through which sin can find access to his mind. At the tenth stage i.e. الذا کرین الله, which is the last stage and which forms the climax of spiritual growth and development, the believer is so completely engrossed in God as to have become lost in His remembrance.
a
9:112.
2355
This verse embodies a most effective repudiation of the charge that Islam accords a lower status to women. According to the Qur’an women stand on the same level with men, and they can attain to all those spiritual heights to which men can attain and enjoy all those political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has mistakenly, or perhaps deliberately, been misunderstood by hostile critics of Islam as implying a lower status for women.
أَمَّنْ هُوَ قَٰنِتٌ ءَانَآءَ ٱلَّيْلِ سَاجِدًا وَقَآئِمًا يَحْذَرُ ٱلْءَاخِرَةَ وَيَرْجُوا۟ رَحْمَةَ رَبِّهِۦ ۗ قُلْ هَلْ يَسْتَوِى ٱلَّذِينَ يَعْلَمُونَ وَٱلَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
40:59.
40:59.
40:59.
Commentary:
The verse refers to two classes of men—believers who are described as obedient men endowed with knowledge and understanding; and disbelievers who are their opposites.
c
40:59.
c
40:59.
3444
Commentary:
The verse refers to two classes of men—believers who are described as obedient men endowed with knowledge and understanding; and disbelievers who are their opposites.
a
40:59.
عَسَىٰ رَبُّهُۥٓ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُۥٓ أَزْوَٰجًا خَيْرًا مِّنكُنَّ مُسْلِمَٰتٍ مُّؤْمِنَٰتٍ قَٰنِتَٰتٍ تَٰٓئِبَٰتٍ عَٰبِدَٰتٍ سَٰٓئِحَٰتٍ ثَيِّبَٰتٍ وَأَبْكَارًا
Important Words:
سائحات (given to fasting) is feminine of سائحون which is plural of سائح which is act. part. from ساح. They say ساح فی الارض i.e. he went through the land for the purpose of devoting himself to religious services. سائح means, one who (1) goes through the land as a devotee; or forsakes his home for the sake of God; (2) who observes the obligatory fasts; (3) one who fasts constantly (Lane & Aqrab).
ثیبات (widows) is the plural of ثیب which is derived from ثاب. They say ثیبت المرأة i.e. the woman became a ثیب which means.(1) a woman who has become separated from her husband by his death or by being divorced by him; (2) one who is not a virgin; (3) a woman to whom a man has gone in; (4) a man who has gone in to a woman; (5) a person who has married, whether man or woman; (6) a woman who has attained the age of puberty, though a virgin. رجل ثیب means a man who has been married to a woman (Lane & Aqrab.)
4282
Important Words:
سائحات (given to fasting) is feminine of سائحون which is plural of سائح which is act. part. from ساح. They say ساح فی الارض i.e. he went through the land for the purpose of devoting himself to religious services. سائح means, one who (1) goes through the land as a devotee; or forsakes his home for the sake of God; (2) who observes the obligatory fasts; (3) one who fasts constantly (Lane & Aqrab).
ثیبات (widows) is the plural of ثیب which is derived from ثاب. They say ثیبت المرأة i.e. the woman became a ثیب which means.(1) a woman who has become separated from her husband by his death or by being divorced by him; (2) one who is not a virgin; (3) a woman to whom a man has gone in; (4) a man who has gone in to a woman; (5) a person who has married, whether man or woman; (6) a woman who has attained the age of puberty, though a virgin. رجل ثیب means a man who has been married to a woman (Lane & Aqrab.)