قَدِّمُ
Appears 6 times in Quran
Derived Words (6)
Words derived from the stem "قَدِّمُ".
- forward
- giving
- you send on before you
- and send ahead some good for yourselves
- give
- and send ahead some good for yourselves
- give
- forward
- giving
- you send on before you
Occurrences in Quran
Found 6 verses containing "قَدِّمُ".
وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
See 2:4.
73:21.
Commentary:
When one is subjected to continued persecution, one is apt to lose patience. But Muslims were enjoined to meekly endure troubles and torments, and in order to be able to do so, they were ordered to resort to الصلوة (prayers to God) on the one hand, and to الزکوة (helping mankind) on the other. By so doing, they would acquire from God the power to endure.
The words, whatever good you send on before you for yourselves, you shall find it with Allah, contain a deep spiritual truth. Whatever good man does is kept in store for him by Allah and nothing is lost. Every good work is like a seed which may lie hidden from the public view but is all the time a large tree in the making. So the Muslims should not think that their Prayers and their Zakah will be lost. They are sure to bring forth good fruit sooner or later.
c
2:4.
d
73:21.
e
2:95; 62:7.
a
See 2:4.
b
73:21.
117
Commentary:
When one is subjected to continued persecution, one is apt to lose patience. But Muslims were enjoined to meekly endure troubles and torments, and in order to be able to do so, they were ordered to resort to الصلوة (prayers to God) on the one hand, and to الزکوة (helping mankind) on the other. By so doing, they would acquire from God the power to endure.
The words, whatever good you send on before you for yourselves, you shall find it with Allah, contain a deep spiritual truth. Whatever good man does is kept in store for him by Allah and nothing is lost. Every good work is like a seed which may lie hidden from the public view but is all the time a large tree in the making. So the Muslims should not think that their Prayers and their Zakah will be lost. They are sure to bring forth good fruit sooner or later.
d
See 2:4.
e
73:21.
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا۟ حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا۟ لِأَنفُسِكُمْ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُم مُّلَٰقُوهُ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ
قرآن کریم میں دو لفظ ہیں لِاَ نْفُسِکُمْ یعنی اَنْفُس اور کُمْ مترجم بالعموم اَ نْفُس کا ترجمہ ’’جان‘‘ کر دیتے ہیں۔ لیکن اردو میں جان کا استعمال اس موقعہ پر نہیں کیا جاتا۔ یہ تو کہتے ہیں کہ اپنے جان پر ظلم نہ کرو‘ اپنی جان کو کچھ آرام دو۔ لیکن یہ نہیں کہتے کہ اپنی جان کو بھی کچھ دو۔ اسی طرح یہ بھی نہیں کہتے کہ اپنی جانوں کے لئے کچھ آگے بھیجو۔ ہاں یہ کہیں گے کہ اپنے مسقبل کا بھی کچھ فکر کرو۔ اپنی آئندہ زندگی کے لئے بھی کچھ انتظام کرو۔ لیکن یہ محاورہ چونکہ مفہوم کو تو ادا کرتا ہے مگر لفظوں سے دور چلا جاتا ہے۔ میں نے درمیانی راہ اختیار کرکے ’’اپنے لئ
See {244}.
Anna means, (1) how; (2) when; and (3) where. (Aqrab).
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Qur’an. An extremely delicate subject has been dealt with in a most decent and discreet manner and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a sort of tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should a believer do, for on the harvest which he is to reap in the form of children depends not only his own but also his community’s entire future. It is to this supreme fact that the words so pointedly refer. Thus the likening of woman to tilth throws a flood of light on the morality of eugenics and sex.
Important Words:
حرث (tilth). See 2: 206.
انی (how and when) means: (1) how; (2) when; and (3) where (Aqrab).
قدموا (send ahead) is derived from قدم meaning, he came or stepped forward. قدم (qaddama) means, be sent forward or sent ahead; he put forward; he offered. قدم لنفسه means, he did good or evil that will in future bear good or bad fruit for himself. قدمه علی غیره means, he preferred him to others. قدم له الثمن means, he paid him the price in advance (Aqrab). The Quran uses this expression to point out that whatever good or evil deed a man does, serves like a seed to bear a future crop. No action is ever lost.
مؤمنین (those who obey) is derived from آمن meaning: (1) he believed; (2) he obeyed (Aqrab). Here it gives the latter meaning. For a fuller discussion of this word see 2:4.
Commentary:
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Quran. An extremely delicate subject has been dealt with in a most decent and discreet manner, and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. The expression has a twofold significance depending on the meaning of the words اتوا حرثکم (approach your tilth). If approaching the tilth means coition, then the expression approach your tilth how you like would signify that: (1) you should go in unto your wife in a manner suited to her capacity as a tilth and in no other manner; and (2) that both of you should try to keep your hearts pure at the time of coition so that the issue of the process may also share that purity. Says the Holy Prophet, "When the husband goes in unto his wife, they should both pray to God saying, 'Our Lord, keep both of us away from Satan; and if Thou grant us an issue, keep that also away from him' " (Muslim Kitabun-Nikah).
On the contrary, if "approaching the tilth" means selecting and dealing with the wife, the expression approach your tilth how you like would mean: (1) That you should select a wife who is best suited as a tilth, i.e. (a) she should be ولودviz. capable of producing children and not barren; (b) she should be healthy, capable of producing healthy children; (c) she should be well qualified to give good training to the children; and (d) she should be ودود i.e. of loving nature so that there may reign an atmosphere of love and harmony in the house and the children may benefit by it. (2) That you should look after and treat your wife well so that her life may be happy and contented and she may become best disposed to bring up the children well. (3) That you should keep yourselves also in a state of good physical and moral health so that your seed for your tilth may also be healthy in every respect.
A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should you, for on the harvest which you are to reap in the form of children depends not only your own but also your community’s entire future. It is to this supreme fact that the clause, and send ahead some good for yourselves, so pointedly refers. In short, the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. But the real basis of all happiness and progress is the fear of God and in the words, fear Allah and know that you shall meet Him, the Quran warns the Faithful never to lose sight of the real object of marriage even in the heat of carnal passions for even the seat of these passions is the source of the procreation of children and the continuation of a good race on the earth. Finally, the clause, and bear glad tidings to those who obey, contains a mighty بشارة (good news) for those who may obey this injunction, for it would not only make their own lives supremely happy but would also secure for them the best progeny for all time.
4
قرآن کریم میں دو لفظ ہیں لِاَ نْفُسِکُمْ یعنی اَنْفُس اور کُمْ مترجم بالعموم اَ نْفُس کا ترجمہ ’’جان‘‘ کر دیتے ہیں۔ لیکن اردو میں جان کا استعمال اس موقعہ پر نہیں کیا جاتا۔ یہ تو کہتے ہیں کہ اپنے جان پر ظلم نہ کرو‘ اپنی جان کو کچھ آرام دو۔ لیکن یہ نہیں کہتے کہ اپنی جان کو بھی کچھ دو۔ اسی طرح یہ بھی نہیں کہتے کہ اپنی جانوں کے لئے کچھ آگے بھیجو۔ ہاں یہ کہیں گے کہ اپنے مسقبل کا بھی کچھ فکر کرو۔ اپنی آئندہ زندگی کے لئے بھی کچھ انتظام کرو۔ لیکن یہ محاورہ چونکہ مفہوم کو تو ادا کرتا ہے مگر لفظوں سے دور چلا جاتا ہے۔ میں نے درمیانی راہ اختیار کرکے ’’اپنے لئ
230
Important Words:
حرث (tilth). See 2: 206.
انی (how and when) means: (1) how; (2) when; and (3) where (Aqrab).
قدموا (send ahead) is derived from قدم meaning, he came or stepped forward. قدم (qaddama) means, be sent forward or sent ahead; he put forward; he offered. قدم لنفسه means, he did good or evil that will in future bear good or bad fruit for himself. قدمه علی غیره means, he preferred him to others. قدم له الثمن means, he paid him the price in advance (Aqrab). The Quran uses this expression to point out that whatever good or evil deed a man does, serves like a seed to bear a future crop. No action is ever lost.
مؤمنین (those who obey) is derived from آمن meaning: (1) he believed; (2) he obeyed (Aqrab). Here it gives the latter meaning. For a fuller discussion of this word see 2:4.
Commentary:
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Quran. An extremely delicate subject has been dealt with in a most decent and discreet manner, and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. The expression has a twofold significance depending on the meaning of the words اتوا حرثکم (approach your tilth). If approaching the tilth means coition, then the expression approach your tilth how you like would signify that: (1) you should go in unto your wife in a manner suited to her capacity as a tilth and in no other manner; and (2) that both of you should try to keep your hearts pure at the time of coition so that the issue of the process may also share that purity. Says the Holy Prophet, "When the husband goes in unto his wife, they should both pray to God saying, 'Our Lord, keep both of us away from Satan; and if Thou grant us an issue, keep that also away from him' " (Muslim Kitabun-Nikah).
On the contrary, if "approaching the tilth" means selecting and dealing with the wife, the expression approach your tilth how you like would mean: (1) That you should select a wife who is best suited as a tilth, i.e. (a) she should be ولودviz. capable of producing children and not barren; (b) she should be healthy, capable of producing healthy children; (c) she should be well qualified to give good training to the children; and (d) she should be ودود i.e. of loving nature so that there may reign an atmosphere of love and harmony in the house and the children may benefit by it. (2) That you should look after and treat your wife well so that her life may be happy and contented and she may become best disposed to bring up the children well. (3) That you should keep yourselves also in a state of good physical and moral health so that your seed for your tilth may also be healthy in every respect.
A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should you, for on the harvest which you are to reap in the form of children depends not only your own but also your community’s entire future. It is to this supreme fact that the clause, and send ahead some good for yourselves, so pointedly refers. In short, the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. But the real basis of all happiness and progress is the fear of God and in the words, fear Allah and know that you shall meet Him, the Quran warns the Faithful never to lose sight of the real object of marriage even in the heat of carnal passions for even the seat of these passions is the source of the procreation of children and the continuation of a good race on the earth. Finally, the clause, and bear glad tidings to those who obey, contains a mighty بشارة (good news) for those who may obey this injunction, for it would not only make their own lives supremely happy but would also secure for them the best progeny for all time.
270
See {244}.
271
Anna means, (1) how; (2) when; and (3) where. (Aqrab).
272
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Qur’an. An extremely delicate subject has been dealt with in a most decent and discreet manner and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a sort of tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should a believer do, for on the harvest which he is to reap in the form of children depends not only his own but also his community’s entire future. It is to this supreme fact that the words so pointedly refer. Thus the likening of woman to tilth throws a flood of light on the morality of eugenics and sex.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُقَدِّمُوا۟ بَيْنَ يَدَىِ ٱللَّهِ وَرَسُولِهِۦ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
信者有责任对穆圣表示应有的尊敬和关切, 且须无条件地服从他, 切莫擅自发号施令或置自己的意愿于穆圣的意愿之前。
Believers are enjoined to show proper respect to, and regard for, the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
Commentary:
Mecca had fallen. The whole of Arabia lay prostrate at the Prophet’s feet. Life had become quite safe and secure for Muslims and wealth and great riches had come into their possession. A life of ease and comfort generally follows in the wake of riches, resulting in lack of discipline and other very serious social evils. Therefore rules of conduct have been revealed in this Surah to safeguard the Muslim Community against these evils. They are told to show proper respect and regard for the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
1273
信者有责任对穆圣表示应有的尊敬和关切, 且须无条件地服从他, 切莫擅自发号施令或置自己的意愿于穆圣的意愿之前。
3841
Commentary:
Mecca had fallen. The whole of Arabia lay prostrate at the Prophet’s feet. Life had become quite safe and secure for Muslims and wealth and great riches had come into their possession. A life of ease and comfort generally follows in the wake of riches, resulting in lack of discipline and other very serious social evils. Therefore rules of conduct have been revealed in this Surah to safeguard the Muslim Community against these evils. They are told to show proper respect and regard for the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
2787
Believers are enjoined to show proper respect to, and regard for, the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَٰجَيْتُمُ ٱلرَّسُولَ فَقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَةً ۚ ذَٰلِكَ خَيْرٌ لَّكُمْ وَأَطْهَرُ ۚ فَإِن لَّمْ تَجِدُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
The believers should have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation. The Holy Prophet has been called "Counsellor" in the Bible (Isa. 9: 6).
Commentary:
The believers have been enjoined, in this verse, to have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation.
4182
Commentary:
The believers have been enjoined, in this verse, to have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation.
3009
The believers should have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation. The Holy Prophet has been called "Counsellor" in the Bible (Isa. 9: 6).
ءَأَشْفَقْتُمْ أَن تُقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَٰتٍ ۚ فَإِذْ لَمْ تَفْعَلُوا۟ وَتَابَ ٱللَّهُ عَلَيْكُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
یہ ڈر صدقہ دینے سے نہ تھا بلکہ صدقہ کا لفظ جو غیر محدود تھا۔ اس کے متعلق مسلمانوں کو یہ ڈر ہو سکتا تھا کہ اتنا صدقہ دیا ہے کہ نہیں جتنا خداتعالیٰ کے حکم سے مراد تھا۔ پس اس کا جواب دیا ہے کہ جب تم صدقہ دینے پر تیار ہو صرف یہ وہم ہے کہ اتنا صدقہ ہوا کہ نہیں جس کا حکم تھا تو اس کے معنے یہ ہیں کہ تم نے صرف وہ صدقہ نہیں دیا جس کی تم کو طاقت نہ تھی اور طاقت سے بڑھ کر صدقہ پہلے ہی معاف کیا گیا ہے کیونکہ پہلی آیت میں بتایا گیا ہے کہ اگر تم نہ پاؤ تو معاف ہے اور نہ پانے سے مراد یہی ہے کہ حسب خواہش نہ پاؤ۔ پس دونوں آیتوں میں کوئی اختلاف نہیں۔ یہ آیت ان پانچ آیات میں سے ہے جن کی نسبت شاہ
The commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though preferable. The apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
Commentary:
The verse shows that the commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though its observance is preferable. The verse further signifies that the apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
2
یہ ڈر صدقہ دینے سے نہ تھا بلکہ صدقہ کا لفظ جو غیر محدود تھا۔ اس کے متعلق مسلمانوں کو یہ ڈر ہو سکتا تھا کہ اتنا صدقہ دیا ہے کہ نہیں جتنا خداتعالیٰ کے حکم سے مراد تھا۔ پس اس کا جواب دیا ہے کہ جب تم صدقہ دینے پر تیار ہو صرف یہ وہم ہے کہ اتنا صدقہ ہوا کہ نہیں جس کا حکم تھا تو اس کے معنے یہ ہیں کہ تم نے صرف وہ صدقہ نہیں دیا جس کی تم کو طاقت نہ تھی اور طاقت سے بڑھ کر صدقہ پہلے ہی معاف کیا گیا ہے کیونکہ پہلی آیت میں بتایا گیا ہے کہ اگر تم نہ پاؤ تو معاف ہے اور نہ پانے سے مراد یہی ہے کہ حسب خواہش نہ پاؤ۔ پس دونوں آیتوں میں کوئی اختلاف نہیں۔ یہ آیت ان پانچ آیات میں سے ہے جن کی نسبت شاہ
4183
Commentary:
The verse shows that the commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though its observance is preferable. The verse further signifies that the apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
3010
The commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though preferable. The apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
۞ إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَىِ ٱلَّيْلِ وَنِصْفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٌ مِّنَ ٱلَّذِينَ مَعَكَ ۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيْلَ وَٱلنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنَ ٱلْقُرْءَانِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَءَاخَرُونَ يَضْرِبُونَ فِى ٱلْأَرْضِ يَبْتَغُونَ مِن فَضْلِ ٱللَّهِ ۙ وَءَاخَرُونَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌۢ
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
26:219.
25:65; 41:39.
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
2:211.
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
1517
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
1518
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
d
2:211.
4430
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
2:246; 57:12; 64:18.c
26:219.
d
25:65; 41:39.
3157
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
3158
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.