تُصْلِحُ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "تُصْلِحُ".
- and making peace
- you amend
Occurrences in Quran
Found 2 verses containing "تُصْلِحُ".
وَلَا تَجْعَلُوا۟ ٱللَّهَ عُرْضَةً لِّأَيْمَٰنِكُمْ أَن تَبَرُّوا۟ وَتَتَّقُوا۟ وَتُصْلِحُوا۟ بَيْنَ ٱلنَّاسِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
عُرْضَۃً کے معنے محل کے ہیں۔ کہتے ہیں اَلْمَرْءَ ۃُ عُرْضَۃٌ لِّلزَّوَاجِ عورت محل نکاح ہے۔ جَعَلَہٗ عُرْضَۃً لِّلْبَـلَاءِ فلاں شخص کو ابتلاؤں کا محل بنا دیا ہے۔ عُرْضَۃٌ کے معنے نشانہ کے بھی ہوتے ہیں۔ یعنی جس چیز کو گاڑ کر اس پر کوئی چیز پھینکی جائے (اقرب) اسی طرح عُرْضَۃ ً وہ شے ہے جسے سامنے کر دیا جائے یعنی اسے ضرورت کے پورا کرنے کا ذریعہ بنایا جائے۔ کہتے ہیں اَلْبَعِیْرُ عُرْضَۃٌ لِّلسَّفَرِ (مفردات) یعنی سفر کی مصیبت پیش آئے تو اونٹ کو آگے کر دیا جاتا ہے۔ یعنی اس کے ذریعہ سے سفر کی تکلیف کو دور کر دیا جاتا ہے۔ پس عُرْضَۃ وہ ہے جو
The word ‘Urdah meaning a butt or an obstacle, it is indeed an act of blasphemy that one should use the name of Allah Who is the Fountainhead of all goodness, to abstain from doing good deeds. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths. This and the following verse serve as a sort of introduction to 2:227, in which the subject of swearing to keep away from one’s wife has been pointedly stated.
Important Words:
عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).
ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).
Commentary:
As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.
The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths.
1
عُرْضَۃً کے معنے محل کے ہیں۔ کہتے ہیں اَلْمَرْءَ ۃُ عُرْضَۃٌ لِّلزَّوَاجِ عورت محل نکاح ہے۔ جَعَلَہٗ عُرْضَۃً لِّلْبَـلَاءِ فلاں شخص کو ابتلاؤں کا محل بنا دیا ہے۔ عُرْضَۃٌ کے معنے نشانہ کے بھی ہوتے ہیں۔ یعنی جس چیز کو گاڑ کر اس پر کوئی چیز پھینکی جائے (اقرب) اسی طرح عُرْضَۃ ً وہ شے ہے جسے سامنے کر دیا جائے یعنی اسے ضرورت کے پورا کرنے کا ذریعہ بنایا جائے۔ کہتے ہیں اَلْبَعِیْرُ عُرْضَۃٌ لِّلسَّفَرِ (مفردات) یعنی سفر کی مصیبت پیش آئے تو اونٹ کو آگے کر دیا جاتا ہے۔ یعنی اس کے ذریعہ سے سفر کی تکلیف کو دور کر دیا جاتا ہے۔ پس عُرْضَۃ وہ ہے جو
231
Important Words:
عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).
ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).
Commentary:
As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.
The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths.
273
The word ‘Urdah meaning a butt or an obstacle, it is indeed an act of blasphemy that one should use the name of Allah Who is the Fountainhead of all goodness, to abstain from doing good deeds. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths. This and the following verse serve as a sort of introduction to 2:227, in which the subject of swearing to keep away from one’s wife has been pointedly stated.
وَلَن تَسْتَطِيعُوٓا۟ أَن تَعْدِلُوا۟ بَيْنَ ٱلنِّسَآءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا۟ كُلَّ ٱلْمَيْلِ فَتَذَرُوهَا كَٱلْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
یعنی ظاہری مساوات نہ کرنے کی صورت میں تعدد ازواج سے منع کیا گیا ہے۔ ورنہ نہ باطنی سلوک ایک سا ہوسکتا ہے نہ وہ موجب مناعی ہے۔
4:4.
2:232.
It is humanly impossible for a man to keep perfect balance between his wives in all respects; for instance love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly deal by them with equity in other respects, and this he must do. So acting equitably between one’s wives pertains only to such acts over which one has control. This is the interpretation the Holy Prophet himself put upon this verse.
4:4.
2:232.
Important Words:
معلقة (a thing suspended) is derived from علق. They say علقه i.e. he hung it up or suspended it. علق الامر means, he left the affair suspended, i.e. undecided. معلقه is, therefore, a woman whose husband neither keeps her properly as a wife nor divorces her so that she might marry another man (Lane & Aqrab).
Commentary:
The words, And you cannot keep perfect balance between wives, however much you may desire it, mean that it is not humanly possible for a man to keep perfect balance between his different wives in every respect. For instance, love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly treat them with equity in matters of money, time, etc., and this he must do. So acting equitably between the different wives, which has been laid down by Islam as an essential condition for polygamy, pertains only to such overt acts over which man has control. This is the interpretation which the Holy Prophet himself has put on this verse, both through his word and example. ‘A’ishah reports that the Holy Prophet used to treat his wives with equity in all matters over which man can have control and having done this, he used to pray to God, saying: "My Lord, these are my dealings in matters over which I have control; so blame me not for that which is in Thy power and not mine," meaning the feelings of the heart (Dawud, ch. on Nikah). The Holy Prophet is also reported to have said: "If a man has two wives and he is inclined to one of them (neglecting the other), he will rise on the Day of Resurrection with one of his sides having been torn off (Dawud, ch. on Nikah). Thus, both the example and the sayings of the Holy Prophet show that though a husband cannot love his wives equally, he should in his outward treatment, i.e. allotment of time, money, etc. be equally just and fair to all of them. In this connection see also 4:4.
b
4:4.
c
2:232.
350
一个丈夫要在几个妻子之间各方面都维持绝对公平的待遇, 那是非人力所能做到的事情; 例如, 爱情出于内心, 不是一个男人可以控制得了的, 不能指望一个丈夫同等地爱他所有的妻子。但他当然能在其他方面相等对待她们。这一点他必须做到。因此, 只要是在他能力范围以内的, 就得相等对待他所有的妻子。这是穆圣亲自对这节经文的解释。
5
یعنی ظاہری مساوات نہ کرنے کی صورت میں تعدد ازواج سے منع کیا گیا ہے۔ ورنہ نہ باطنی سلوک ایک سا ہوسکتا ہے نہ وہ موجب مناعی ہے۔
a
4:4.
b
2:232.
595
Important Words:
معلقة (a thing suspended) is derived from علق. They say علقه i.e. he hung it up or suspended it. علق الامر means, he left the affair suspended, i.e. undecided. معلقه is, therefore, a woman whose husband neither keeps her properly as a wife nor divorces her so that she might marry another man (Lane & Aqrab).
Commentary:
The words, And you cannot keep perfect balance between wives, however much you may desire it, mean that it is not humanly possible for a man to keep perfect balance between his different wives in every respect. For instance, love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly treat them with equity in matters of money, time, etc., and this he must do. So acting equitably between the different wives, which has been laid down by Islam as an essential condition for polygamy, pertains only to such overt acts over which man has control. This is the interpretation which the Holy Prophet himself has put on this verse, both through his word and example. ‘A’ishah reports that the Holy Prophet used to treat his wives with equity in all matters over which man can have control and having done this, he used to pray to God, saying: "My Lord, these are my dealings in matters over which I have control; so blame me not for that which is in Thy power and not mine," meaning the feelings of the heart (Dawud, ch. on Nikah). The Holy Prophet is also reported to have said: "If a man has two wives and he is inclined to one of them (neglecting the other), he will rise on the Day of Resurrection with one of his sides having been torn off (Dawud, ch. on Nikah). Thus, both the example and the sayings of the Holy Prophet show that though a husband cannot love his wives equally, he should in his outward treatment, i.e. allotment of time, money, etc. be equally just and fair to all of them. In this connection see also 4:4.
a
4:4.
b
2:232.
680
It is humanly impossible for a man to keep perfect balance between his wives in all respects; for instance love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly deal by them with equity in other respects, and this he must do. So acting equitably between one’s wives pertains only to such acts over which one has control. This is the interpretation the Holy Prophet himself put upon this verse.