مَّطَر
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "مَّطَر".
Occurrences in Quran
Found 4 verses containing "مَّطَر".
وَاِذَا کُنۡتَ فِیۡہِمۡ فَاَقَمۡتَ لَہُمُ الصَّلٰوۃَ فَلۡتَقُمۡ طَآئِفَۃٌ مِّنۡہُمۡ مَّعَکَ وَلۡیَاۡخُذُوۡۤا اَسۡلِحَتَہُمۡ فَاِذَا سَجَدُوۡا فَلۡیَکُوۡنُوۡا مِنۡ وَّرَآئِکُمۡ وَلۡتَاۡتِ طَآئِفَۃٌ اُخۡرٰی لَمۡ یُصَلُّوۡا فَلۡیُصَلُّوۡا مَعَکَ وَلۡیَاۡخُذُوۡا حِذۡرَہُمۡ وَاَسۡلِحَتَہُمۡ ۗ وَدَّ الَّذِیۡنَ کَفَرُوۡا لَوۡ تَغۡفُلُوۡنَ عَنۡ اَسۡلِحَتِکُمۡ وَاَمۡتِعَتِکُمۡ فَیَمِیۡلُوۡنَ عَلَیۡکُمۡ مَّیۡلَۃً وّٰحِدَۃً ۚ وَلَا جُنَاحَ عَلَیۡکُمۡ اِنۡ کَانَ بِکُمۡ اَذًی مِّنۡ مَّطَرٍ اَوۡ کُنۡتُمۡ مَّرۡضٰۤی اَنۡ تَضَعُوۡۤا اَسۡلِحَتَکُمۡ ۖ وَخُذُوۡا حِذۡرَکُمۡ ۗ اِنَّ اللّٰہَ اَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
571
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
660
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
661
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
وَاَمۡطَرۡنَا عَلَیۡہِمۡ مَّطَرًا ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الۡمُجۡرِمِیۡنَ
لوطؑ کی قوم کے وطن پر بھی ایک شدید زلزلہ آیا تھا جس سے زمین کا تختہ الٹ گیا تھا۔ شدید زلزلوں میں ایسا ہوتا ہے کہ مٹی سینکڑوں فٹ اوپر جاکر پھر گرتی ہے۔ گویا مٹی اور پتھروں کی بارش ہوتی ہے۔ پومپیائی میں بھی ایسا ہوا۔ ۱۹۰۵ء میں کانگڑہ میں بھی ایسا ہوا۔ حال میں ہی کابل کے شمال میں ایک شدید زلزلہ آیا۔ اس میں بھی ایسا ہی ہوا۔
26:174; 27:59.
It often happens in a severe earthquake that rocks and rubble erupt and are carried to a height and then fall back on the earth. This happened at Pompeii; and at Kangra (India) in 1905.
According to some the country round the Dead Sea is the site of the ruined cities. The Qur’an, however, appears to place it on the route from Medina to Syria (15:80).
g
26:174; 27:59.
508
在一次剧烈的地震中经常会发生喷发岩石和石块到高空然后落回地面的现象。这种现象在庞贝 (Pompeii) 发生过; 1905年在印度康格拉 (Kangra) 也发生过。
2
لوطؑ کی قوم کے وطن پر بھی ایک شدید زلزلہ آیا تھا جس سے زمین کا تختہ الٹ گیا تھا۔ شدید زلزلوں میں ایسا ہوتا ہے کہ مٹی سینکڑوں فٹ اوپر جاکر پھر گرتی ہے۔ گویا مٹی اور پتھروں کی بارش ہوتی ہے۔ پومپیائی میں بھی ایسا ہوا۔ ۱۹۰۵ء میں کانگڑہ میں بھی ایسا ہوا۔ حال میں ہی کابل کے شمال میں ایک شدید زلزلہ آیا۔ اس میں بھی ایسا ہی ہوا۔
a
26:174; 27:59.
983
Commentary:
It appears that there was a violent eruption, and burning matter was thrown out of the ground and buried the disbelieving people underneath it.
a
26:174; 27:59.
1008
It often happens in a severe earthquake that rocks and rubble erupt and are carried to a height and then fall back on the earth. This happened at Pompeii; and at Kangra (India) in 1905.
1009
According to some the country round the Dead Sea is the site of the ruined cities. The Qur’an, however, appears to place it on the route from Medina to Syria (15:80).
وَاَمۡطَرۡنَا عَلَیۡہِمۡ مَّطَرًا ۖ فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ
7:85; 25:41; 27:59.
7:85; 25:41; 27:59.
7:85; 25:41; 27:59.
d
7:85; 25:41; 27:59.
b
7:85; 25:41; 27:59.
e
7:85; 25:41; 27:59.
وَاَمۡطَرۡنَا عَلَیۡہِمۡ مَّطَرًا ۖ فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ
7:85; 25:41; 26:174.
7:85; 25:41; 26:174.
7:85; 25:41; 26:174.
g
7:85; 25:41; 26:174.
e
7:85; 25:41; 26:174.
e
7:85; 25:41; 26:174.