طَہِّرَ
Appears 5 times in Quran
Derived Words (5)
Words derived from the stem "طَہِّرَ".
- to purify you
- that thereby He might purify you
- Purify
- and purify you
- to purify
Occurrences in Quran
Found 5 verses containing "طَہِّرَ".
وَاِذۡ جَعَلۡنَا الۡبَیۡتَ مَثَابَۃً لِّلنَّاسِ وَاَمۡنًا وَّاتَّخِذُوۡا مِنۡ مَّقَامِ اِبۡرٰہٖمَ مُصَلًّی ۖ وَّعَہِدۡنَاۤ اِلٰۤی اِبۡرٰہٖمَ وَاِسۡمٰعِیۡلَ اَنۡ طَہِّرَا بَیۡتِیَ لِلطَّآئِفِیۡنَ وَالۡعٰکِفِیۡنَ وَالرُّکَّعِ السُّجُوۡدِ
3:98; 22:27.
مَثَابَةً (Mathabah) 的含意是参观者应得参观报酬的地方; 或人们常去的场所 (مُفْرَدَات)。据传说 «古兰经» 本身也暗示, 天房原来是阿丹建的 (3:97), 并一度成为他后代的礼拜中心。之后, 人们分裂成不同的团体, 选定了不同的礼拜中心。伊布拉欣 (亚伯拉罕) 于是重建了天房, 并通过他的儿子伊司马仪 (以实玛利) 把天房继续作为他后代的礼拜中心。可是随着时间的消逝, 它实际上已变成了里面有数目多达360个偶像的一所偶像之堂--------差不多同一年中的天数一样。可是在穆圣降临时, 它又成了各民族的礼拜中心, 穆圣作为被指派给全人类的使者, 使阿丹之后分离的人们团结得一如兄弟。
كَعْبَة (Ka‘bah, 天房), 而且麦加城被宣布为和平与安全的地方。有史以来, 一些强大的帝国崩溃瓦解, 大片土地荒芜了, 但麦加的安定实质上从未受到扰乱。其他宗教的宗教中心从未声称, 而事实上也从未享有这样的安宁和免于遭受危险。可是麦加一直是一个安全可靠的地方。外来征服者从来没进过城。它始终保持在尊敬它的那些人手中。
اَلْمَثَابَۃُ: اَلْمَوْضِعُ الَّذِیْ یُثَابُ اِلَیْہِ اَیْ یُرْجَعُ اِلَیْہِ مَرَّۃً بَعْدَ اُخْرٰی (تاج العروس) یعنی مَثَابَۃ وہ جگہ ہوتی ہے جس کی طرف لوگ بار بار آئیں۔
اس جگہ عَھِدْنَا کے الفاظ ہیں اور عَھِدَ اِلَیْہِ کے معنے عربی میں اَوْصَاہُ کے ہیں یعنی تاکیدی حکم دیا۔
3:98; 22:27.
Mathabah signifies, a place paying a visit to which entitles one to reward; or resort of men (Mufradat). The Ka‘bah, as some traditions say and as hinted by the Qur’an itself, was originally built by Adam (3:97) and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt it and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it became virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, it was again made the centre of worship for all nations, the Holy Prophet having been sent as a Messenger to all mankind, to unite those, who had become separated after Adam, into one common human brotherhood.
The Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been materially disturbed. The religious centres of other Faiths have never claimed, and have, in fact, never enjoyed, such peace and immunity from danger. Mecca has, however, ever remained a place of security and safety. No alien conqueror has ever entered it. It has always remained in the hands of those who have held it in reverence.
3:98; 22:27.
Important Words:
مثابة (a resort) is derived from ثاب which means, he returned. ثاب الناس means, the people gathered together. ثاب المریض means, the patient returned to state of health. المثاب means, a place where people assemble; a place of resort; a place to which a visit entitles one to ثواب or reward (Mufradat & Aqrab). See also 2:104.
طائفین (who perform the circuit) is the plural of طائف which is derived from طاف meaning, he performed a circuit, he went round (Aqrab).
عھدنا (We commanded) is derived from عھد which means, he promised. عھد الی فلان means, he enjoined upon or commanded him and made it a condition for him (Aqrab).
عاکفین (who remain for devotion) is the plural of عاکف which is derived from عکف. They say عکف فی المکان i.e. he remained confined to a place, sticking to it. الاعتکاف and العکوف are words denoting a specified form of religious service in which the worshipper stays within the precincts of a mosque for a number of days which he passes in prayer and devotion (Aqrab & Mufradat).
مقام (station) is derived from قام i.e. he stood. مقام means, a place where one stands (Aqrab). Here it means the Ka‘bah, where Abraham stood worshipping God. مقام ابراھیم is also the name of a place near the Ka‘bah where, after making circuits around it, the pilgrims perform two rak‘ats of Prayer. It appears that after completing the construction of the Ka‘bah, Abraham said a prayer there in token of his gratitude to God; and it is to commemorate this prayer of Abraham that Muslims are required to perform two rak‘ats of Prayer there whenever they make circuits round the Ka‘bah.
Commentary:
The verse means that a promise was made to Abraham that the Ka‘bah would be made a مثابة or a place of reward and a centre where people would come together for worship. The truth of the first-mentioned part of the covenant, i.e. that the Ka‘bah is a place of reward, can only be recognized by believers who irresistibly feel the ennobling influence of a visit to the Holy Shrine. But the truth of the latter part of the prophecy, i.e. that it would become a resort for men, has been established by the facts of history during the past fourteen hundred years, being testified to even by the enemies of Islam. The Ka‘bah, as some traditions say and as hinted by the Quran itself, was originally built by Adam, and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt the Ka‘bah and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it was virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, the Ka‘bah was again appointed the centre of worship for all nations, the Holy Prophet having been sent as a Messenger for all mankind. Thus, the nations which diverged after Adam were again brought together at the Ka‘bah which was made the spiritual centre for all humanity and for all time.
Again, the Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. The truth of this prophecy is also beyond doubt. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been disturbed. The religious centres of other faiths have never claimed, and have in fact never enjoyed, such peace and immunity from danger. Jerusalem, Hardwar, Benares, etc., have all been conquered by alien conquerors and have been the scenes of much bloodshed and violence. But Mecca has ever remained a place of peace. No alien conqueror has ever entered it. The Sacred Town has always remained in the hands of those who have held it in reverence.
The commandment to purify the House of God refers not only to the outward cleaning of the House, but also to its purification from the abomination of idol-worship. The commandment was originally addressed to Abraham and Ishmael but it was finally and fully carried out by the Holy Prophet who, after the conquest of Mecca, cleared the Ka‘bah of all the 360 idols that had been placed there by the idolatrous Quraish.
d
3:98; 22:27.
79
مَثَابَةً (Mathabah) 的含意是参观者应得参观报酬的地方; 或人们常去的场所 (مُفْرَدَات)。据传说 «古兰经» 本身也暗示, 天房原来是阿丹建的 (3:97), 并一度成为他后代的礼拜中心。之后, 人们分裂成不同的团体, 选定了不同的礼拜中心。伊布拉欣 (亚伯拉罕) 于是重建了天房, 并通过他的儿子伊司马仪 (以实玛利) 把天房继续作为他后代的礼拜中心。可是随着时间的消逝, 它实际上已变成了里面有数目多达360个偶像的一所偶像之堂--------差不多同一年中的天数一样。可是在穆圣降临时, 它又成了各民族的礼拜中心, 穆圣作为被指派给全人类的使者, 使阿丹之后分离的人们团结得一如兄弟。
80
كَعْبَة (Ka‘bah, 天房), 而且麦加城被宣布为和平与安全的地方。有史以来, 一些强大的帝国崩溃瓦解, 大片土地荒芜了, 但麦加的安定实质上从未受到扰乱。其他宗教的宗教中心从未声称, 而事实上也从未享有这样的安宁和免于遭受危险。可是麦加一直是一个安全可靠的地方。外来征服者从来没进过城。它始终保持在尊敬它的那些人手中。
1
اَلْمَثَابَۃُ: اَلْمَوْضِعُ الَّذِیْ یُثَابُ اِلَیْہِ اَیْ یُرْجَعُ اِلَیْہِ مَرَّۃً بَعْدَ اُخْرٰی (تاج العروس) یعنی مَثَابَۃ وہ جگہ ہوتی ہے جس کی طرف لوگ بار بار آئیں۔
2
اس جگہ عَھِدْنَا کے الفاظ ہیں اور عَھِدَ اِلَیْہِ کے معنے عربی میں اَوْصَاہُ کے ہیں یعنی تاکیدی حکم دیا۔
a
3:98; 22:27.
132
Important Words:
مثابة (a resort) is derived from ثاب which means, he returned. ثاب الناس means, the people gathered together. ثاب المریض means, the patient returned to state of health. المثاب means, a place where people assemble; a place of resort; a place to which a visit entitles one to ثواب or reward (Mufradat & Aqrab). See also 2:104.
طائفین (who perform the circuit) is the plural of طائف which is derived from طاف meaning, he performed a circuit, he went round (Aqrab).
عھدنا (We commanded) is derived from عھد which means, he promised. عھد الی فلان means, he enjoined upon or commanded him and made it a condition for him (Aqrab).
عاکفین (who remain for devotion) is the plural of عاکف which is derived from عکف. They say عکف فی المکان i.e. he remained confined to a place, sticking to it. الاعتکاف and العکوف are words denoting a specified form of religious service in which the worshipper stays within the precincts of a mosque for a number of days which he passes in prayer and devotion (Aqrab & Mufradat).
مقام (station) is derived from قام i.e. he stood. مقام means, a place where one stands (Aqrab). Here it means the Ka‘bah, where Abraham stood worshipping God. مقام ابراھیم is also the name of a place near the Ka‘bah where, after making circuits around it, the pilgrims perform two rak‘ats of Prayer. It appears that after completing the construction of the Ka‘bah, Abraham said a prayer there in token of his gratitude to God; and it is to commemorate this prayer of Abraham that Muslims are required to perform two rak‘ats of Prayer there whenever they make circuits round the Ka‘bah.
Commentary:
The verse means that a promise was made to Abraham that the Ka‘bah would be made a مثابة or a place of reward and a centre where people would come together for worship. The truth of the first-mentioned part of the covenant, i.e. that the Ka‘bah is a place of reward, can only be recognized by believers who irresistibly feel the ennobling influence of a visit to the Holy Shrine. But the truth of the latter part of the prophecy, i.e. that it would become a resort for men, has been established by the facts of history during the past fourteen hundred years, being testified to even by the enemies of Islam. The Ka‘bah, as some traditions say and as hinted by the Quran itself, was originally built by Adam, and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt the Ka‘bah and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it was virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, the Ka‘bah was again appointed the centre of worship for all nations, the Holy Prophet having been sent as a Messenger for all mankind. Thus, the nations which diverged after Adam were again brought together at the Ka‘bah which was made the spiritual centre for all humanity and for all time.
Again, the Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. The truth of this prophecy is also beyond doubt. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been disturbed. The religious centres of other faiths have never claimed, and have in fact never enjoyed, such peace and immunity from danger. Jerusalem, Hardwar, Benares, etc., have all been conquered by alien conquerors and have been the scenes of much bloodshed and violence. But Mecca has ever remained a place of peace. No alien conqueror has ever entered it. The Sacred Town has always remained in the hands of those who have held it in reverence.
The commandment to purify the House of God refers not only to the outward cleaning of the House, but also to its purification from the abomination of idol-worship. The commandment was originally addressed to Abraham and Ishmael but it was finally and fully carried out by the Holy Prophet who, after the conquest of Mecca, cleared the Ka‘bah of all the 360 idols that had been placed there by the idolatrous Quraish.
a
3:98; 22:27.
144
Mathabah signifies, a place paying a visit to which entitles one to reward; or resort of men (Mufradat). The Ka‘bah, as some traditions say and as hinted by the Qur’an itself, was originally built by Adam (3:97) and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt it and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it became virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, it was again made the centre of worship for all nations, the Holy Prophet having been sent as a Messenger to all mankind, to unite those, who had become separated after Adam, into one common human brotherhood.
145
The Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been materially disturbed. The religious centres of other Faiths have never claimed, and have, in fact, never enjoyed, such peace and immunity from danger. Mecca has, however, ever remained a place of security and safety. No alien conqueror has ever entered it. It has always remained in the hands of those who have held it in reverence.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا قُمۡتُمۡ اِلَی الصَّلٰوۃِ فَاغۡسِلُوۡا وُجُوۡہَکُمۡ وَاَیۡدِیَکُمۡ اِلَی الۡمَرَافِقِ وَامۡسَحُوۡا بِرُءُوۡسِکُمۡ وَاَرۡجُلَکُمۡ اِلَی الۡکَعۡبَیۡنِ ۚ وَاِنۡ کُنۡتُمۡ جُنُبًا فَاطَّہَّرُوۡا ۚ وَاِنۡ کُنۡتُمۡ مَّرۡضٰۤی اَوۡ عَلٰی سَفَرٍ اَوۡ جَآءَ اَحَدٌ مِّنۡکُمۡ مِّنَ الۡغَآئِطِ اَوۡ لٰمَسۡتُمُ النِّسَآءَ فَلَمۡ تَجِدُوۡا مَآءً فَتَیَمَّمُوۡا صَعِیۡدًا طَیِّبًا فَامۡسَحُوۡا بِوُجُوۡہِکُمۡ وَاَیۡدِیۡکُمۡ مِّنۡہُ ۚ مَا یُرِیۡدُ اللّٰہُ لِیَجۡعَلَ عَلَیۡکُمۡ مِّنۡ حَرَجٍ وَّلٰکِنۡ یُّرِیۡدُ لِیُطَہِّرَکُمۡ وَلِیُتِمَّ نِعۡمَتَہٗ عَلَیۡکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
2:186; 2:287.
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
2:186; 2:287.
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
See {610} - {612}.
2:186.
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
3
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
a
2:186.
646
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
725
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
725A
See {610} - {612}.
۞ یٰۤاَیُّہَا الرَّسُوۡلُ لَا یَحۡزُنۡکَ الَّذِیۡنَ یُسٰرِعُوۡنَ فِی الۡکُفۡرِ مِنَ الَّذِیۡنَ قَالُوۡۤا اٰمَنَّا بِاَفۡوٰہِہِمۡ وَلَمۡ تُؤۡمِنۡ قُلُوۡبُہُمۡ ۛ وَمِنَ الَّذِیۡنَ ہَادُوۡا ۛ سَمّٰعُوۡنَ لِلۡکَذِبِ سَمّٰعُوۡنَ لِقَوۡمٍ اٰخَرِیۡنَ لَمۡ یَاۡتُوۡکَ ۖ یُحَرِّفُوۡنَ الۡکَلِمَ مِنۡۢ بَعۡدِ مَوَاضِعِہٖ ۖ یَقُوۡلُوۡنَ اِنۡ اُوۡتِیۡتُمۡ ہٰذَا فَخُذُوۡہُ وَاِنۡ لَّمۡ تُؤۡتَوۡہُ فَاحۡذَرُوۡا ۚ وَمَنۡ یُّرِدِ اللّٰہُ فِتۡنَتَہٗ فَلَنۡ تَمۡلِکَ لَہٗ مِنَ اللّٰہِ شَیۡـًٔا ۚ اُولٰٓئِکَ الَّذِیۡنَ لَمۡ یُرِدِ اللّٰہُ اَنۡ یُّطَہِّرَ قُلُوۡبَہُمۡ ۚ لَہُمۡ فِی الدُّنۡیَا خِزۡیٌ ۖ وَّلَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
اِذۡ یُغَشِّیۡکُمُ النُّعَاسَ اَمَنَۃً مِّنۡہُ وَیُنَزِّلُ عَلَیۡکُمۡ مِّنَ السَّمَآءِ مَآءً لِّیُطَہِّرَکُمۡ بِہٖ وَیُذۡہِبَ عَنۡکُمۡ رِجۡزَ الشَّیۡطٰنِ وَلِیَرۡبِطَ عَلٰی قُلُوۡبِکُمۡ وَیُثَبِّتَ بِہِ الۡاَقۡدَامَ
3:155.
这节经文指的是白德尔战役。
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
3:155.
The reference in the verse is to the Battle of Badr.
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
3:155.
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
536
这节经文指的是白德尔战役。
537
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
538
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
1
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
3
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
b
3:155.
1102
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
1101
The reference in the verse is to the Battle of Badr.
1102
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
1103
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
وَقَرۡنَ فِیۡ بُیُوۡتِکُنَّ وَلَا تَبَرَّجۡنَ تَبَرُّجَ الۡجٰہِلِیَّۃِ الۡاُوۡلٰی ۖ وَاَقِمۡنَ الصَّلٰوۃَ وَاٰتِیۡنَ الزَّکٰوۃَ وَاَطِعۡنَ اللّٰہَ وَرَسُوۡلَہٗۤ ۚ اِنَّمَا یُرِیۡدُ اللّٰہُ لِیُذۡہِبَ عَنۡکُمُ الرِّجۡسَ اَہۡلَ الۡبَیۡتِ وَیُطَہِّرَکُمۡ تَطۡہِیۡرًا
19:56; 20:133.
这些话表示一个妇女的主要活动领域是他的家庭--------并不是说, 不允许她离开她的家室。她尽可以出去做她需要做的合理的事情或者满足她合理的需要。可是, 出入男女的社交场所并与男人肩并肩参加各类职业, 以及由此而忽视和不利于她作为家庭主妇特别应负的家务, 则不是伊斯兰教对理想的女子的观念。穆圣的妻子们被特别要求 “留在她们的家中”, 因为她们作为 “信者之母” 的高贵地位的尊严对此有这要求, 而且也因为穆斯林为了表示敬意并对重要的宗教事务请求她们必要的指引而经常前去看望她们。此项命令同样适用于所有穆斯林妇女。«古兰经» 的启示方式就是这样, 虽然看来特指穆圣说的, 但这启示也一样对所有穆斯林有效的。同样, 下降给穆圣妻子们的命令也适用于所有穆斯林妇女。
19:56; 20:133.
The words show that the principal sphere of the activities of a woman is her house––not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to 'stay in their houses' because the dignity of their exalted position as 'Mothers of the Faithful' demanded this and also because Muslims often visited them to pay their respects and sought necessary guidance from them on important religious matters. The commandment equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the addr
19:56; 20:133.
Important Words:
رجس (uncleanness) is derived from رجس (rajasa) which means, it was or became dirty or filthy or unclean or hated; he did a bad or evil action. رجس (rijsun) means, dirt or filth; a dirty or filthy thing; a thing or action disliked for its filthiness; a sin; an action that leads to punishment; doubt; infidelity; suggestion of the devil (Lane & Aqrab). See also 5:91.
Commentary:
The words "stay in your houses" show that the principal sphere of the activities of a woman is her house—not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in a mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to "stay in their houses" because the dignity of their exalted position as "Mothers of the Faithful" demanded this and also because Muslims often visited them to pay their respects and sought necessary information and guidance from them on all important religious matters.
The commandment seems to apply only to the wives of the Holy Prophet but it equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the address is meant equally for all Muslims. Similarly, a commandment addressed to the wives of the Holy Prophet applies also to all Muslim women.
The expression اھل البیت applies principally and primarily to the Holy Prophet’s wives. This is quite clear from the context and also from vv. 11:74 and 28:13. In its wider sense, however, it includes all members of a family who form one’s household, even one’s children and children’s children. The expression had also been used by the Holy Prophet for some of his select Companions. سلمان منا اھل البیت i.e. "Salman is member of our household" (Saghir), is a well-known saying of the Holy Prophet.
a
19:56; 20:133.
1032
这些话表示一个妇女的主要活动领域是他的家庭--------并不是说, 不允许她离开她的家室。她尽可以出去做她需要做的合理的事情或者满足她合理的需要。可是, 出入男女的社交场所并与男人肩并肩参加各类职业, 以及由此而忽视和不利于她作为家庭主妇特别应负的家务, 则不是伊斯兰教对理想的女子的观念。穆圣的妻子们被特别要求 “留在她们的家中”, 因为她们作为 “信者之母” 的高贵地位的尊严对此有这要求, 而且也因为穆斯林为了表示敬意并对重要的宗教事务请求她们必要的指引而经常前去看望她们。此项命令同样适用于所有穆斯林妇女。«古兰经» 的启示方式就是这样, 虽然看来特指穆圣说的, 但这启示也一样对所有穆斯林有效的。同样, 下降给穆圣妻子们的命令也适用于所有穆斯林妇女。
a
19:56; 20:133.
3100
Important Words:
رجس (uncleanness) is derived from رجس (rajasa) which means, it was or became dirty or filthy or unclean or hated; he did a bad or evil action. رجس (rijsun) means, dirt or filth; a dirty or filthy thing; a thing or action disliked for its filthiness; a sin; an action that leads to punishment; doubt; infidelity; suggestion of the devil (Lane & Aqrab). See also 5:91.
Commentary:
The words "stay in your houses" show that the principal sphere of the activities of a woman is her house—not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in a mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to "stay in their houses" because the dignity of their exalted position as "Mothers of the Faithful" demanded this and also because Muslims often visited them to pay their respects and sought necessary information and guidance from them on all important religious matters.
The commandment seems to apply only to the wives of the Holy Prophet but it equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the address is meant equally for all Muslims. Similarly, a commandment addressed to the wives of the Holy Prophet applies also to all Muslim women.
The expression اھل البیت applies principally and primarily to the Holy Prophet’s wives. This is quite clear from the context and also from vv. 11:74 and 28:13. In its wider sense, however, it includes all members of a family who form one’s household, even one’s children and children’s children. The expression had also been used by the Holy Prophet for some of his select Companions. سلمان منا اھل البیت i.e. "Salman is member of our household" (Saghir), is a well-known saying of the Holy Prophet.
a
19:56; 20:133.
2353
The words show that the principal sphere of the activities of a woman is her house––not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to 'stay in their houses' because the dignity of their exalted position as 'Mothers of the Faithful' demanded this and also because Muslims often visited them to pay their respects and sought necessary guidance from them on important religious matters. The commandment equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the addr