ROOT ش ن ا
3 verses • 2 derived words
Morphology Tree
Lemmas and their derived stems found in the Quran.
شَنَـَٔان
LemmaOccurrences in Quran
Found 3 verses containing words derived from "s h n A".
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحِلُّوا۟ شَعَٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهْرَ ٱلْحَرَامَ وَلَا ٱلْهَدْىَ وَلَا ٱلْقَلَٰٓئِدَ وَلَآ ءَآمِّينَ ٱلْبَيْتَ ٱلْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَٰنًا ۚ وَإِذَا حَلَلْتُمْ فَٱصْطَادُوا۟ ۚ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ أَن صَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ أَن تَعْتَدُوا۟ ۘ وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
59:9.
5:9; 11:90.
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
59:9.
5:9; 11:90.
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
59:9.
5:9; 11:90.
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
c
59:9.
d
5:9; 11:90.
368
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
369
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
a
59:9.
b
5:9; 11:90.
642
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
a
59:9.
b
5:9; 11:90.
718
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
719
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
720
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
720A
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
720B
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ
4:136.
5:3; 11:90.
Commentary:
As the word قوام (for which see 4:35), mean one who performs his work thoroughly and ceaselessly, the expression, be steadfast in the cause of Allah, would mean that Muslims should take a firm hold of the commandments of God and carry them out completely and thoroughly and should never become lax or negligent.
The words, bearing witness in equity, mean that the Faithful should bear practical witness to the truth of Islam by becoming good Muslims and leading good lives in order to become examples for others. They also signify that the Muslims should convey the Message of Islam to others and thus become witnesses for them. As, however, propagation of Islam implies contact with other peoples, the verse fittingly ends with the commandment, let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. Surely no other religion gives such fair and just teachings about its enemies as does Islam. A true Muslim should act justly not only to other Muslims but also to all non-Muslims–even to those who are enemies of Islam.
The words, And fear Allah, surely Allah is aware of what you do, contain a stern warning that the just and equitable treatment of the enemy enjoined above should not be by way of show but should proceed from the heart and be based on the fear of God, from Whom nothing is hidden.
b
4:136.
c
5:3; 11:90.
a
4:136.
b
5:3; 11:90.
648
Commentary:
As the word قوام (for which see 4:35), mean one who performs his work thoroughly and ceaselessly, the expression, be steadfast in the cause of Allah, would mean that Muslims should take a firm hold of the commandments of God and carry them out completely and thoroughly and should never become lax or negligent.
The words, bearing witness in equity, mean that the Faithful should bear practical witness to the truth of Islam by becoming good Muslims and leading good lives in order to become examples for others. They also signify that the Muslims should convey the Message of Islam to others and thus become witnesses for them. As, however, propagation of Islam implies contact with other peoples, the verse fittingly ends with the commandment, let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. Surely no other religion gives such fair and just teachings about its enemies as does Islam. A true Muslim should act justly not only to other Muslims but also to all non-Muslims–even to those who are enemies of Islam.
The words, And fear Allah, surely Allah is aware of what you do, contain a stern warning that the just and equitable treatment of the enemy enjoined above should not be by way of show but should proceed from the heart and be based on the fear of God, from Whom nothing is hidden.
c
4:136.
d
5:3; 11:90.
إِنَّ شَانِئَكَ هُوَ ٱلْأَبْتَرُ
111:2.
这一点很重要, 那就是, 这节经文强调把穆圣的敌人归入 اَبْتَر (Abtar, 没有男性后嗣), 而历史事实是, 这经章启示前后, 穆圣几个亲生儿子全部去世了, 没有留下任何男性后嗣。这表示, Abtar 这个词在这里指 “一个没有精神后嗣而不是一个没有普通所谓的儿子的人。” 事实上, 穆圣没有留下男性后嗣是安拉亲自安排的, 因为安拉旨令他成为千秋万代无数儿子的精神父亲--------他的后嗣远比自然界的任何为人子嗣者都更虔诚、更顺从、更可爱。因此, 死后无后嗣的, 不是穆圣, 而是他的敌人, 因为他们的儿子要加入伊斯兰教的羊栏而成为穆圣的精神儿子。他们由于在家谱上必须属于自己的亲生父亲而感到羞耻屈辱。
یعنی روحانی نرینہ اولاد سے محروم ہے جو قرآن کریم کی رو سے مُلْہم مِنَ اللّٰہ گروہ میں شامل ثابت ہوتی ہے ایسی اولاد صرف محمد رسول اللہ صلی اللہ علیہ وسلم کو ملے گی۔ ان کے دشمنوں کو نہیں ملے گی جیسا کہ اللہ تعالیٰ قرآن کریم میں فرماتا ہے مَا کَانَ مُحَمَّدٌ اَبَا اَحَدٍ مِّنْ رِّجَالِکُمْ وَلٰـکِنْ رَّسُوْلَ اللّٰہِ وَخَاتَمَ النَّبِیّٖنَ (احزاب: ۴۱) اس آیت میں اشارہ ہے کہ کفار کی اولاد خدا کے فضلوں سے محروم رہے گی اور نرینہ نہیں کہلا سکے گی۔ سوائے اس صورت کے کہ محمد رسول اللہ صلی اللہ علیہ وسلم پر ایمان لے آئیں جیسے عکرمہ بن ابوجہل اور معاویہ بن ابوسفیان
111:2.
It is very significant that in this verse enemies of the Holy Prophet have been emphatically referred to as Abtar (having no male issue), while the historical fact is that all the sons of the Holy Prophet himself born before and after the revelation of this Surah died and he left no male issue after him. This shows that the word Abtar here only means, 'one deprived of spiritual issues and not of sons commonly so called.' In fact, it was God’s own design that the Holy Prophet should have left no male issue as he was destined to be the spiritual father of a multitude of sons in all ages to the end of time—sons who were to be far more faithful, obedient and loving than the physical sons of any father. Thus, it was not the Holy Prophet but his enemies who died issueless, since by joining the fold of Islam their sons had become the spiritual sons of the Holy Prophet, and they felt a sense of shame and humiliation at their pedigree being attributed to their own fathers.
111:2.
Important Words:
الابتر (one without issue) is derived from بتر which means, he cut off or cut off utterly or entirely. أبترہ means, he cut off his tail. أبتر means, any beast having the tail cut off; a short-tailed serpent; one in want or poor; defective, deficient, imperfect; suffering loss; from whom all good or prosperity is cut off; having no offspring or no male issue (Lane & Aqrab).
Commentary:
It is very significant that in this verse enemies of the Holy Prophet have been emphatically referred to as ابتر i.e., having no male issue; while the historical fact is that all the sons of the Holy Prophet himself born before and after the revelation of this Surah died and he left no male issue after him. This shows that "ابتر" mentioned in the verse only means, one deprived of spiritual issues and not of sons commonly so called. In fact, it was God’s own design that the Holy Prophetshould leave no male issue as he was destined to be the spiritual father of a multitude of sons in all ages to the end of time, sons who were to be far more faithful, obedient and loving than the sons of any father. He was not only the spiritual father of the Faithful but in a sense the father also of all the Prophets of God before and after him. This is the significance of the verse ما کان محمد أبا احد من رجالکم ولکن رسول الله و خاتم النبین i.e. Muhammad is not (and will not be) the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets; (33:41). And this also seems to be the significance of the verse النبی أولی بالمومنین من أنفسھم و أزواجه أمھاتھم i.e. the Prophet is nearer to the believers than their ownselves and his wives are as mothers to them (33:7). Thus, it was not the Holy Prophet but his enemies who died issueless, since by joining the fold of Islam their sons became the spiritual issues of the Holy Prophet, who felt a sense of shame and humiliation at their pedigree being attributed to their own fathers.
The verse may also signify: "Surely, it is thy enemy who is cut off from all good or prosperity."
c
111:2.
1802
这一点很重要, 那就是, 这节经文强调把穆圣的敌人归入 اَبْتَر (Abtar, 没有男性后嗣), 而历史事实是, 这经章启示前后, 穆圣几个亲生儿子全部去世了, 没有留下任何男性后嗣。这表示, Abtar 这个词在这里指 “一个没有精神后嗣而不是一个没有普通所谓的儿子的人。” 事实上, 穆圣没有留下男性后嗣是安拉亲自安排的, 因为安拉旨令他成为千秋万代无数儿子的精神父亲--------他的后嗣远比自然界的任何为人子嗣者都更虔诚、更顺从、更可爱。因此, 死后无后嗣的, 不是穆圣, 而是他的敌人, 因为他们的儿子要加入伊斯兰教的羊栏而成为穆圣的精神儿子。他们由于在家谱上必须属于自己的亲生父亲而感到羞耻屈辱。
3
یعنی روحانی نرینہ اولاد سے محروم ہے جو قرآن کریم کی رو سے مُلْہم مِنَ اللّٰہ گروہ میں شامل ثابت ہوتی ہے ایسی اولاد صرف محمد رسول اللہ صلی اللہ علیہ وسلم کو ملے گی۔ ان کے دشمنوں کو نہیں ملے گی جیسا کہ اللہ تعالیٰ قرآن کریم میں فرماتا ہے مَا کَانَ مُحَمَّدٌ اَبَا اَحَدٍ مِّنْ رِّجَالِکُمْ وَلٰـکِنْ رَّسُوْلَ اللّٰہِ وَخَاتَمَ النَّبِیّٖنَ (احزاب: ۴۱) اس آیت میں اشارہ ہے کہ کفار کی اولاد خدا کے فضلوں سے محروم رہے گی اور نرینہ نہیں کہلا سکے گی۔ سوائے اس صورت کے کہ محمد رسول اللہ صلی اللہ علیہ وسلم پر ایمان لے آئیں جیسے عکرمہ بن ابوجہل اور معاویہ بن ابوسفیان
a
111:2.
4857
Important Words:
الابتر (one without issue) is derived from بتر which means, he cut off or cut off utterly or entirely. أبترہ means, he cut off his tail. أبتر means, any beast having the tail cut off; a short-tailed serpent; one in want or poor; defective, deficient, imperfect; suffering loss; from whom all good or prosperity is cut off; having no offspring or no male issue (Lane & Aqrab).
Commentary:
It is very significant that in this verse enemies of the Holy Prophet have been emphatically referred to as ابتر i.e., having no male issue; while the historical fact is that all the sons of the Holy Prophet himself born before and after the revelation of this Surah died and he left no male issue after him. This shows that "ابتر" mentioned in the verse only means, one deprived of spiritual issues and not of sons commonly so called. In fact, it was God’s own design that the Holy Prophetshould leave no male issue as he was destined to be the spiritual father of a multitude of sons in all ages to the end of time, sons who were to be far more faithful, obedient and loving than the sons of any father. He was not only the spiritual father of the Faithful but in a sense the father also of all the Prophets of God before and after him. This is the significance of the verse ما کان محمد أبا احد من رجالکم ولکن رسول الله و خاتم النبین i.e. Muhammad is not (and will not be) the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets; (33:41). And this also seems to be the significance of the verse النبی أولی بالمومنین من أنفسھم و أزواجه أمھاتھم i.e. the Prophet is nearer to the believers than their ownselves and his wives are as mothers to them (33:7). Thus, it was not the Holy Prophet but his enemies who died issueless, since by joining the fold of Islam their sons became the spiritual issues of the Holy Prophet, who felt a sense of shame and humiliation at their pedigree being attributed to their own fathers.
The verse may also signify: "Surely, it is thy enemy who is cut off from all good or prosperity."
c
111:2.
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It is very significant that in this verse enemies of the Holy Prophet have been emphatically referred to as Abtar (having no male issue), while the historical fact is that all the sons of the Holy Prophet himself born before and after the revelation of this Surah died and he left no male issue after him. This shows that the word Abtar here only means, 'one deprived of spiritual issues and not of sons commonly so called.' In fact, it was God’s own design that the Holy Prophet should have left no male issue as he was destined to be the spiritual father of a multitude of sons in all ages to the end of time—sons who were to be far more faithful, obedient and loving than the physical sons of any father. Thus, it was not the Holy Prophet but his enemies who died issueless, since by joining the fold of Islam their sons had become the spiritual sons of the Holy Prophet, and they felt a sense of shame and humiliation at their pedigree being attributed to their own fathers.