اَقِمۡ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "اَقِمۡ".
Occurrences in Quran
Found 4 verses containing "اَقِمۡ".
وَاَنۡ اَقِمۡ وَجۡہَکَ لِلدِّیۡنِ حَنِیۡفًا وَّلَا تَکُوۡنَنَّ مِنَ الۡمُشۡرِکِیۡنَ
30:31, 44.
28:88.
Commentary:
The expression, be not thou of those who ascribe partners to Him, does not mean, "do not worship false deities," for such an injunction is unnecessary after one has become حنیف (ever inclined to God). The truth is that the word مشرك has been used here in opposition to the word حنیف therefore the clause does not mean that the Holy Prophet should not worship idols (which he never did), but that he should not give the least thought or attention to things or beings other than God, for that too will constitute an act of shirk for a person of his spiritual eminence. Thus the Holy Prophet is bidden here to avoid even the slightest and the most hidden form of شرك (idol-worship).
c
30:31, 44.
d
28:88.
a
30:31, 44.
b
28:88.
1377
Commentary:
The expression, be not thou of those who ascribe partners to Him, does not mean, "do not worship false deities," for such an injunction is unnecessary after one has become حنیف (ever inclined to God). The truth is that the word مشرك has been used here in opposition to the word حنیف therefore the clause does not mean that the Holy Prophet should not worship idols (which he never did), but that he should not give the least thought or attention to things or beings other than God, for that too will constitute an act of shirk for a person of his spiritual eminence. Thus the Holy Prophet is bidden here to avoid even the slightest and the most hidden form of شرك (idol-worship).
f
30:31, 44.
g
28:88.
فَاَقِمۡ وَجۡہَکَ لِلدِّیۡنِ حَنِیۡفًا ۚ فِطۡرَتَ اللّٰہِ الَّتِیۡ فَطَرَ النَّاسَ عَلَیۡہَا ۚ لَا تَبۡدِیۡلَ لِخَلۡقِ اللّٰہِ ۚ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
حَنِیْف کے معنے ہوتے ہیں جس میں کوئی کجی نہ ہو۔
یعنی جس فطرت کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے وہ ہمیشہ قائم رہے گی اور اس کو کوئی انسان بدل نہیں سکتا۔
10:106; 30:44.
98:6.
God is One and humanity is one. This is Fitratullah or Dinul-Fitrah—the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).
10:106; 30:44.
12:41; 98:6.
Commentary:
This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).
The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.
c
10:106; 30:44.
d
98:6.
2
حَنِیْف کے معنے ہوتے ہیں جس میں کوئی کجی نہ ہو۔
3
یعنی جس فطرت کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے وہ ہمیشہ قائم رہے گی اور اس کو کوئی انسان بدل نہیں سکتا۔
b
10:106; 30:44.
c
12:41; 98:6.
3011
Commentary:
This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).
The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.
b
10:106; 30:44.
c
98:6.
2284
God is One and humanity is one. This is Fitratullah or Dinul-Fitrah—the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).
فَاَقِمۡ وَجۡہَکَ لِلدِّیۡنِ الۡقَیِّمِ مِنۡ قَبۡلِ اَنۡ یَّاۡتِیَ یَوۡمٌ لَّا مَرَدَّ لَہٗ مِنَ اللّٰہِ ۖ یَوۡمَئِذٍ یَّصَّدَّعُوۡنَ
10:106; 30:31.
یعنی مسلمان غالب آجائیں گے اور اپنا طریق حکومت چلائیں گے۔ جس کا ذکر سورۃ براءۃ میں کیا گیا ہے۔
10:106; 30:31.
10:106; 30:31.
Important Words:
یصدعون (will split up) is derived from صدع (sada‘a). صدعه means, he clove, split or slit it. تصدع القوم means, the people became separated or dispersed. یصدعون means, they will become separated or split up (Lane & Aqrab).
b
10:106; 30:31.
1
یعنی مسلمان غالب آجائیں گے اور اپنا طریق حکومت چلائیں گے۔ جس کا ذکر سورۃ براءۃ میں کیا گیا ہے۔
b
10:106; 30:31.
3022
Important Words:
یصدعون (will split up) is derived from صدع (sada‘a). صدعه means, he clove, split or slit it. تصدع القوم means, the people became separated or dispersed. یصدعون means, they will become separated or split up (Lane & Aqrab).
b
10:106; 30:31.
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