صَلَوَٰتِ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "صَلَوَٰتِ".
- and of receiving the blessings
- the observance of their Prayers
Occurrences in Quran
Found 2 verses containing "صَلَوَٰتِ".
وَمِنَ ٱلْأَعْرَابِ مَن يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَٰتٍ عِندَ ٱللَّهِ وَصَلَوَٰتِ ٱلرَّسُولِ ۚ أَلَآ إِنَّهَا قُرْبَةٌ لَّهُمْ ۚ سَيُدْخِلُهُمُ ٱللَّهُ فِى رَحْمَتِهِۦٓ ۗ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
The Qur’an never indiscriminately condemns a whole people. The verse seeks to remove a possible misunderstanding that all Arabs of the desert were bad.
Important Words:
قربات (means of drawing near) is the plural of قربة which is the noun-infinitive from قرب i.e. he or it was or became near in place, station or rank. قربة therefore, means, nearness; a thing by which one seeks nearness to God or a thing by which one seeks to advance oneself in His favour (Lane).
Commentary:
The Quran is fair to all. As the Arabs of the desert were spoken of in 9:97, as being the worst in disbelief and hypocrisy, this verse points out that all Arabs of the desert are not alike. Even among them are sincere believers who are ever striving to attain nearness to God.
1248
Important Words:
قربات (means of drawing near) is the plural of قربة which is the noun-infinitive from قرب i.e. he or it was or became near in place, station or rank. قربة therefore, means, nearness; a thing by which one seeks nearness to God or a thing by which one seeks to advance oneself in His favour (Lane).
Commentary:
The Quran is fair to all. As the Arabs of the desert were spoken of in 9:97, as being the worst in disbelief and hypocrisy, this verse points out that all Arabs of the desert are not alike. Even among them are sincere believers who are ever striving to attain nearness to God.
1211
The Qur’an never indiscriminately condemns a whole people. The verse seeks to remove a possible misunderstanding that all Arabs of the desert were bad.
وَٱلَّذِينَ هُمْ عَلَىٰ صَلَوَٰتِهِمْ يُحَافِظُونَ
6:93; 70:35.
This verse marks the last and the highest stage of spiritual development, when remembrance of God becomes a second nature with the believer, a part and parcel of his being, the solace of his soul. At this stage he takes particular care about acts of collective worship which implies that the national instinct becomes very strong in him and he subordinates individual interests to communal and national good.
6:93; 70:35.
Commentary:
This verse marks the last and the highest stage of spiritual development. Arriving at this stage the spiritual wayfarer almost becomes immune from the possibility of estrangement from his Creator. He basks, as it were, in the sun of God’s love and his soul continues to derive sustenance from the fountainhead of His grace and mercy. He achieves his goal and all fear of faltering or falling disappears. At this stage the worship and remembrance of God becomes a second nature with him, a part and parcel of his being, the solace of his soul. He needs no reminding or exhortation on this account. He feels irresistibly attracted towards his Maker and Creator. At this stage the believer takes particular care about acts of collective worship which implies that national instinct becomes very strong in him and he also tries to rouse and encourage in others love for his community and country and subordinates individual interest to communal and national good. This is the significance of the words والذین ھم علی صلواتھم یحافظون. The Holy Prophet is reported to have said, الصلوة معراج المؤمن i.e. Prayer constitutes the highest stage of the spiritual development of a believer (Ibn ‘Asakir). In the fifth stage mentioned in v. 9 above the spiritual wayfarer was true to his trusts and responsibilities for virtue’s sake. At this, the last stage of his spiritual development, he is true to them for love of God which is manifestly a higher stage. It is when a believer attains to this stage that God descends upon his heart and he becomes at one with Him.
It is significant that the word صلوات (Prayers) has been used in the plural form. It shows that the believers not only are strict in the observance of Prayers themselves but urge their near and dear ones, their dependents and relatives also to be regardful of them. The word یحافظون signifies that they say their Prayers with all the rules and conditions attached to them, viz. (1) they say them regularly and at their appointed hours; (2) they say them in congregation; (3) they say them in a true spirit and with the utmost humility of the heart, not allowing wandering thoughts to spoil them and fully understanding the meanings of the words they utter and (4) they not only say their five daily Prayers but also supererogatory Prayers, particularly the Prayer in the latter part of the night (تھجد).
c
6:93; 70:35.
884
本节经文标志着精神发展的最后也是最高阶段, 那时, 记念安拉成为信仰者的第二天性, 他生命中的重要部分, 是他灵魂上的慰藉。在此阶段, 他特别关心共同崇拜安拉的行为。这意味着在他身上全民族的意识显得十分强烈, 因此他的个人利益服从于全社会和全民族的利益。
a
6:93; 70:35.
2516
Commentary:
This verse marks the last and the highest stage of spiritual development. Arriving at this stage the spiritual wayfarer almost becomes immune from the possibility of estrangement from his Creator. He basks, as it were, in the sun of God’s love and his soul continues to derive sustenance from the fountainhead of His grace and mercy. He achieves his goal and all fear of faltering or falling disappears. At this stage the worship and remembrance of God becomes a second nature with him, a part and parcel of his being, the solace of his soul. He needs no reminding or exhortation on this account. He feels irresistibly attracted towards his Maker and Creator. At this stage the believer takes particular care about acts of collective worship which implies that national instinct becomes very strong in him and he also tries to rouse and encourage in others love for his community and country and subordinates individual interest to communal and national good. This is the significance of the words والذین ھم علی صلواتھم یحافظون. The Holy Prophet is reported to have said, الصلوة معراج المؤمن i.e. Prayer constitutes the highest stage of the spiritual development of a believer (Ibn ‘Asakir). In the fifth stage mentioned in v. 9 above the spiritual wayfarer was true to his trusts and responsibilities for virtue’s sake. At this, the last stage of his spiritual development, he is true to them for love of God which is manifestly a higher stage. It is when a believer attains to this stage that God descends upon his heart and he becomes at one with Him.
It is significant that the word صلوات (Prayers) has been used in the plural form. It shows that the believers not only are strict in the observance of Prayers themselves but urge their near and dear ones, their dependents and relatives also to be regardful of them. The word یحافظون signifies that they say their Prayers with all the rules and conditions attached to them, viz. (1) they say them regularly and at their appointed hours; (2) they say them in congregation; (3) they say them in a true spirit and with the utmost humility of the heart, not allowing wandering thoughts to spoil them and fully understanding the meanings of the words they utter and (4) they not only say their five daily Prayers but also supererogatory Prayers, particularly the Prayer in the latter part of the night (تھجد).
d
6:93; 70:35.
1982
This verse marks the last and the highest stage of spiritual development, when remembrance of God becomes a second nature with the believer, a part and parcel of his being, the solace of his soul. At this stage he takes particular care about acts of collective worship which implies that the national instinct becomes very strong in him and he subordinates individual interests to communal and national good.