اَیَّامًا
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "اَیَّامًا".
- and days
- days
Occurrences in Quran
Found 4 verses containing "اَیَّامًا".
وَقَالُوۡا لَنۡ تَمَسَّنَا النَّارُ اِلَّاۤ اَیَّامًا مَّعۡدُوۡدَۃً ۚ قُلۡ اَتَّخَذۡتُمۡ عِنۡدَ اللّٰہِ عَہۡدًا فَلَنۡ یُّخۡلِفَ اللّٰہُ عَہۡدَہٗۤ ۖ اَمۡ تَقُوۡلُوۡنَ عَلَی اللّٰہِ مَا لَا تَعۡلَمُوۡنَ
3:25.
54:44.
After recounting some malpractices of the Jews, the Qur’an proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Qur’an points out, are due to their wrong notion that they were immune from punishment (Jew. Enc. under 'Gehenna'), or, if they will at all be punished, the punishment will be very slight and of very short duration. At the time of the Holy Prophet, a section of the Jews thought that their punishment would not last more than forty days. Others reduced it to seven days (Jarir, under 2:81). "It is a received opinion among the Jews at present that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Sale).
3:25; 5:19.
54:44.
Important Words:
النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".
Commentary:
After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).
The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.
a
3:25.
b
54:44.
a
3:25; 5:19.
b
54:44.
87
Important Words:
النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".
Commentary:
After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).
The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.
b
3:25.
c
54:44.
115
After recounting some malpractices of the Jews, the Qur’an proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Qur’an points out, are due to their wrong notion that they were immune from punishment (Jew. Enc. under 'Gehenna'), or, if they will at all be punished, the punishment will be very slight and of very short duration. At the time of the Holy Prophet, a section of the Jews thought that their punishment would not last more than forty days. Others reduced it to seven days (Jarir, under 2:81). "It is a received opinion among the Jews at present that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Sale).
اَیَّامًا مَّعۡدُوۡدٰتٍ ۚ فَمَنۡ کَانَ مِنۡکُمۡ مَّرِیۡضًا اَوۡ عَلٰی سَفَرٍ فَعِدَّۃٌ مِّنۡ اَیَّامٍ اُخَرَ ۚ وَعَلَی الَّذِیۡنَ یُطِیۡقُوۡنَہٗ فِدۡیَۃٌ طَعَامُ مِسۡکِیۡنٍ ۖ فَمَنۡ تَطَوَّعَ خَیۡرًا فَہُوَ خَیۡرٌ لَّہٗ ۚ وَاَنۡ تَصُوۡمُوۡا خَیۡرٌ لَّکُمۡ ۖ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ
2:204.
经文中这一阿拉伯语 يُطِيْقُوْنَهٗ (Yutiquna-hu) 这个意义可由该语的另一读法 يُطَيِّقُوْنَهٗ (Yutayyiquna-hu) 得到支持。يُطِيْقُوْنَهٗ 的意义是, 他们只有面临大困难才能这样做 (جَرِيْر, Jarir)。本节经文提到三类信者可以得到暂不封斋的许可: 病人; 旅行; 身体虚弱而斋戒对其健康有危险者。这句也可解释为; “不能斋戒的那些人” {لِسَان (Lisan) 和مُفْرَدَات}。全句的意思也可以看作: “有能力负担的人, 除了斋戒之外, 作为一种虔敬的行为, 还应供养一个穷人;” 在 يُطِيْقُوْنَهٗ 中的代词 ه hu意味着 “供养一个穷人。”
وَعَلَی الَّذِیْنَ یُطِیْـقُوْنَہٗ مفسرین اس جگہ یہ معنے کرتے ہیں کہ ’’جو طاقت نہ رکھتے ہوں۔‘‘حضرت مسیح موعود علیہ السلام نے بھی ان معنوں کو ہی اختیار فرمایا ہے۔
اصل بات یہ ہے کہ یُطَیْـقُوْنَہٗ میں جو ہٗ کی ضمیر استعمال ہوئی ہے‘ اس کے َمرجع کے متعیّن نہ ہونے کی وجہ سے مشکل پیش آئی ہے۔شاہ ولی اللہ صاحب نے اس مشکل کو الفوزالکبیر میں اس طرح حل کیا ہے کہ یُطِیْقُوْنَہٗ میں ہٗ کی ضمیر فِدْیَۃٌ طَعَامُ مِسْکِیْن کی طرف گئی ہے اس پر یہ اعتراض پڑتا تھا کہ یہ اضمار قبل الذکر ہے یعنی ضمیر پہلے آگئی ہے اور مرجع بعد میں ہے‘ حالانکہ مرجع پہلے
2:204.
This meaning of the Arabic expression in the text is supported by another reading of Yutiquna-hu which is Yutayyiquna-hu meaning, they can do so only with great difficulty (Jarir). The verse mentions three classes of believers to whom concession is allowed: the sick; those on a journey and those too weak to fast except with danger to their health. The expression may also mean: "Those who are unable to fast" (Lisan and Mufradat). The whole sentence has also been taken to signify: "Those, who can afford, should, besides fasting, feed a poor man as an act of piety;" the pronoun hu in Yutiquna-hu standing for "the feeding of a poor man."
2:204.
Important Words:
یطیقونه (are able to fast only with great difficulty) is derived from طاق. They say طاق الشیء or اطاق الشیء meaning, he was able or fit to do it; or he had the strength and power to do it (Aqrab). But the word طاقة is not used of strength generally but of such strength only as, so to speak, lies on the border, i.e. just the strength with which a thing may be done and no more—a strength required to do a thing only with difficulty and trouble (Mufradat & Lane). This is why the word طاقة is never used to express the power of God for which words like قدرة and قوة are used; for whereas the latter two words express the sense of vastness of power, the former expresses only that of its narrowness. The Quran uses the word طاقةonly twice and at both these places it uses it in a negative sentence, i.e. لاطاقة لنا viz. "we do not even possess the requisite strength to do that" (2:250 & 287). Thus the correct rendering of the clause علی الذین یطیقونه would be, "for those who are able to fast but can fast only with great difficulty." طوقه (Tawwaqahu) which is from the same root means, he put a collar or a neck-ring round his neck, i.e. he imposed on him a thing that was difficult, troublesome or inconvenient. طاقه also means, a single strand which after combining with others goes to make a rope (Lane), i.e. the weak part of a rope which cannot stand tension alone.
فدیة (an expiation) is derived from فدی. They say فدی الرجل meaning, the man secured his release from captivity, etc. by paying his ransom. Thus فدیة means, such payment as is made for obtaining release of a person; or such expenditure as is made in expiation of some sin or shortcoming, etc. (Aqrab).
Commentary:
This verse again refrains from giving the actual commandment regarding fasting but prepares further ground by pointing out that the fasting about to be prescribed is not meant for all days but only for a limited number of days. Again, the commandment to come is not meant to be observed in all circumstances; for those suffering from disease or those on a journey will be exempt from it. In fact, Islam is a practical religion. It does not give any commandment which is impossible of compliance. Hence, while referring to its injunctions about fasting, the Quran makes it clear that whosoever is ill or is on a journey should not fast but should redeem the omission by fasting an equal number of days at some other time when the sickness is gone or the journey is over.
The pronoun الذین (those) in the clause, those who are able, refers to believers in general, the words الذین یطیقونه meaning, those who are able to fast but can fast only with great difficulty. This interpretation is supported by another reading of the verse in which the word یطوقونه (yutawwaqunahu) has been substituted for یطیقونه (yutiqunahu) (Jarir), the former word meaning, those to whom fasting is like a tight collar, i.e. those who are not actually sick but whose physical condition or general health is such that they are unable to fast without running the risk of injuring their health. Such people, who include old men and raw youths and weakly persons and pregnant women and mothers giving suck to their children, may not fast but should make amends for their non-observance of each day’s fast by feeding a poor man according to their standard of food. Another reading of the word یطیقونه is یطیقون (yutayyaqunahu) (Jarir) meaning, they can do it only with great difficulty, which also bears out the above meaning. Thus the verse mentions three classes of believers to whom concession is allowed with respect to fasting: (1) the sick; (2) those on a journey; and (3) those neither on a journey nor actually sick but otherwise too weak to fast except with real risk to their health.
Some commentators do not recognize the last-mentioned class as being separate from, and independent of, the first two, but take it as being an exception from them. In this case the verse would mean that such of the sick and of those on a journey as can afford to feed poor men should also do so, besides fasting the same number of days after the sickness or the state of journey is over.
a
2:204.
118
经文中这一阿拉伯语 يُطِيْقُوْنَهٗ (Yutiquna-hu) 这个意义可由该语的另一读法 يُطَيِّقُوْنَهٗ (Yutayyiquna-hu) 得到支持。يُطِيْقُوْنَهٗ 的意义是, 他们只有面临大困难才能这样做 (جَرِيْر, Jarir)。本节经文提到三类信者可以得到暂不封斋的许可: 病人; 旅行; 身体虚弱而斋戒对其健康有危险者。这句也可解释为; “不能斋戒的那些人” {لِسَان (Lisan) 和مُفْرَدَات}。全句的意思也可以看作: “有能力负担的人, 除了斋戒之外, 作为一种虔敬的行为, 还应供养一个穷人;” 在 يُطِيْقُوْنَهٗ 中的代词 ه hu意味着 “供养一个穷人。”
3
وَعَلَی الَّذِیْنَ یُطِیْـقُوْنَہٗ مفسرین اس جگہ یہ معنے کرتے ہیں کہ ’’جو طاقت نہ رکھتے ہوں۔‘‘حضرت مسیح موعود علیہ السلام نے بھی ان معنوں کو ہی اختیار فرمایا ہے۔
اصل بات یہ ہے کہ یُطَیْـقُوْنَہٗ میں جو ہٗ کی ضمیر استعمال ہوئی ہے‘ اس کے َمرجع کے متعیّن نہ ہونے کی وجہ سے مشکل پیش آئی ہے۔شاہ ولی اللہ صاحب نے اس مشکل کو الفوزالکبیر میں اس طرح حل کیا ہے کہ یُطِیْقُوْنَہٗ میں ہٗ کی ضمیر فِدْیَۃٌ طَعَامُ مِسْکِیْن کی طرف گئی ہے اس پر یہ اعتراض پڑتا تھا کہ یہ اضمار قبل الذکر ہے یعنی ضمیر پہلے آگئی ہے اور مرجع بعد میں ہے‘ حالانکہ مرجع پہلے
a
2:204.
191
Important Words:
یطیقونه (are able to fast only with great difficulty) is derived from طاق. They say طاق الشیء or اطاق الشیء meaning, he was able or fit to do it; or he had the strength and power to do it (Aqrab). But the word طاقة is not used of strength generally but of such strength only as, so to speak, lies on the border, i.e. just the strength with which a thing may be done and no more—a strength required to do a thing only with difficulty and trouble (Mufradat & Lane). This is why the word طاقة is never used to express the power of God for which words like قدرة and قوة are used; for whereas the latter two words express the sense of vastness of power, the former expresses only that of its narrowness. The Quran uses the word طاقةonly twice and at both these places it uses it in a negative sentence, i.e. لاطاقة لنا viz. "we do not even possess the requisite strength to do that" (2:250 & 287). Thus the correct rendering of the clause علی الذین یطیقونه would be, "for those who are able to fast but can fast only with great difficulty." طوقه (Tawwaqahu) which is from the same root means, he put a collar or a neck-ring round his neck, i.e. he imposed on him a thing that was difficult, troublesome or inconvenient. طاقه also means, a single strand which after combining with others goes to make a rope (Lane), i.e. the weak part of a rope which cannot stand tension alone.
فدیة (an expiation) is derived from فدی. They say فدی الرجل meaning, the man secured his release from captivity, etc. by paying his ransom. Thus فدیة means, such payment as is made for obtaining release of a person; or such expenditure as is made in expiation of some sin or shortcoming, etc. (Aqrab).
Commentary:
This verse again refrains from giving the actual commandment regarding fasting but prepares further ground by pointing out that the fasting about to be prescribed is not meant for all days but only for a limited number of days. Again, the commandment to come is not meant to be observed in all circumstances; for those suffering from disease or those on a journey will be exempt from it. In fact, Islam is a practical religion. It does not give any commandment which is impossible of compliance. Hence, while referring to its injunctions about fasting, the Quran makes it clear that whosoever is ill or is on a journey should not fast but should redeem the omission by fasting an equal number of days at some other time when the sickness is gone or the journey is over.
The pronoun الذین (those) in the clause, those who are able, refers to believers in general, the words الذین یطیقونه meaning, those who are able to fast but can fast only with great difficulty. This interpretation is supported by another reading of the verse in which the word یطوقونه (yutawwaqunahu) has been substituted for یطیقونه (yutiqunahu) (Jarir), the former word meaning, those to whom fasting is like a tight collar, i.e. those who are not actually sick but whose physical condition or general health is such that they are unable to fast without running the risk of injuring their health. Such people, who include old men and raw youths and weakly persons and pregnant women and mothers giving suck to their children, may not fast but should make amends for their non-observance of each day’s fast by feeding a poor man according to their standard of food. Another reading of the word یطیقونه is یطیقون (yutayyaqunahu) (Jarir) meaning, they can do it only with great difficulty, which also bears out the above meaning. Thus the verse mentions three classes of believers to whom concession is allowed with respect to fasting: (1) the sick; (2) those on a journey; and (3) those neither on a journey nor actually sick but otherwise too weak to fast except with real risk to their health.
Some commentators do not recognize the last-mentioned class as being separate from, and independent of, the first two, but take it as being an exception from them. In this case the verse would mean that such of the sick and of those on a journey as can afford to feed poor men should also do so, besides fasting the same number of days after the sickness or the state of journey is over.
a
2:204.
207
This meaning of the Arabic expression in the text is supported by another reading of Yutiquna-hu which is Yutayyiquna-hu meaning, they can do so only with great difficulty (Jarir). The verse mentions three classes of believers to whom concession is allowed: the sick; those on a journey and those too weak to fast except with danger to their health. The expression may also mean: "Those who are unable to fast" (Lisan and Mufradat). The whole sentence has also been taken to signify: "Those, who can afford, should, besides fasting, feed a poor man as an act of piety;" the pronoun hu in Yutiquna-hu standing for "the feeding of a poor man."
ذٰلِکَ بِاَنَّہُمۡ قَالُوۡا لَنۡ تَمَسَّنَا النَّارُ اِلَّاۤ اَیَّامًا مَّعۡدُوۡدٰتٍ ۖ وَّغَرَّہُمۡ فِیۡ دِیۡنِہِمۡ مَّا کَانُوۡا یَفۡتَرُوۡنَ
2:81; 5:19.
2:81; 5:19.
Both Jews and Christians persuaded themselves into believing that they would be safe against the punishment of the Hereafter, the Jews thinking themselves immune owing to their being the "Favoured Ones" of God and the Christians deluding themselves with the idea that Jesus, the so-called son of God, had washed away all their sins with his supposed death on the Cross.
2:81; 5:19.
Commentary:
Both Jews and Christians persuaded themselves to believe that they would be safe against the punishment of the Hereafter, the Jews thinking themselves immune owing to their being the favoured ones of God on account of their being the descendants of His Prophets, and the Christians deluding themselves with the idea that Jesus, "the son of God", had washed away their sins with his supposed death on the cross. The false notion of each proved their ruin.
f
2:81; 5:19.
a
2:81; 5:19.
316
Commentary:
Both Jews and Christians persuaded themselves to believe that they would be safe against the punishment of the Hereafter, the Jews thinking themselves immune owing to their being the favoured ones of God on account of their being the descendants of His Prophets, and the Christians deluding themselves with the idea that Jesus, "the son of God", had washed away their sins with his supposed death on the cross. The false notion of each proved their ruin.
c
2:81; 5:19.
390
Both Jews and Christians persuaded themselves into believing that they would be safe against the punishment of the Hereafter, the Jews thinking themselves immune owing to their being the "Favoured Ones" of God and the Christians deluding themselves with the idea that Jesus, the so-called son of God, had washed away all their sins with his supposed death on the Cross.
وَجَعَلۡنَا بَیۡنَہُمۡ وَبَیۡنَ الۡقُرَی الَّتِیۡ بٰرَکۡنَا فِیۡہَا قُرًی ظٰہِرَۃً وَّقَدَّرۡنَا فِیۡہَا السَّیۡرَ ۖ سِیۡرُوۡا فِیۡہَا لَیَالِیَ وَاَیَّامًا اٰمِنِیۡنَ
The words, 'the towns which We had blessed,' refer to the towns of Palestine, the seat of Solomon’s government with which the Sabaeans carried on prosperous trade. The words, 'towns that were prominently visible,' signify that the towns were situated so near each other as to be easily visible, or the words may mean, prominent towns and show that the route from Yemen to Palestine and Syria vas very frequented, safe and well-populated. According to Muir there were 70 stages or stops from Hadarmaut to Ailah on the road from Yemen to Syria. It was a very frequented and safe route, flanked on both sides by shady trees.
Commentary:
The words "the towns which we had blessed" refer to the towns of Palestine, the seat of Solomon’s government with which the Sabaeans carried on prosperous trade.
قری ظاھرة meaning towns situated so near to each other as to be easily visible; well known or prominent towns; towns situated on high ground, the verse shows that the route from Yemen to Palestine and Syria was very frequented, safe and prosperous and was densely populated and the towns in the way were situated so close to each other as to be easily visible.
3145
Commentary:
The words "the towns which we had blessed" refer to the towns of Palestine, the seat of Solomon’s government with which the Sabaeans carried on prosperous trade.
قری ظاھرة meaning towns situated so near to each other as to be easily visible; well known or prominent towns; towns situated on high ground, the verse shows that the route from Yemen to Palestine and Syria was very frequented, safe and prosperous and was densely populated and the towns in the way were situated so close to each other as to be easily visible.
2385
The words, 'the towns which We had blessed,' refer to the towns of Palestine, the seat of Solomon’s government with which the Sabaeans carried on prosperous trade. The words, 'towns that were prominently visible,' signify that the towns were situated so near each other as to be easily visible, or the words may mean, prominent towns and show that the route from Yemen to Palestine and Syria vas very frequented, safe and well-populated. According to Muir there were 70 stages or stops from Hadarmaut to Ailah on the road from Yemen to Syria. It was a very frequented and safe route, flanked on both sides by shady trees.