سَلَّمَ
Appears 3 times in Quran
Derived Words (1)
Words derived from the stem "سَلَّمَ".
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Occurrences in Quran
Found 3 verses containing "سَلَّمَ".
قَالَ اِنَّہٗ یَقُوۡلُ اِنَّہَا بَقَرَۃٌ لَّا ذَلُوۡلٌ تُثِیۡرُ الۡاَرۡضَ وَلَا تَسۡقِی الۡحَرۡثَ مُسَلَّمَۃٌ لَّا شِیَۃَ فِیۡہَا ۚ قَالُوا الۡـٰٔنَ جِئۡتَ بِالۡحَقِّ ۚ فَذَبَحُوۡہَا وَمَا کَادُوۡا یَفۡعَلُوۡنَ
67:16.
67:16.
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for this animal had crept into their minds also. This is why, when they made an idol for themselves, they made it in the shape of a calf (Qur’an 2:52 & Exod. 32: 4). In order that their minds should have been purged of the feeling of veneration for the cow, they were repeatedly commanded to sacrifice it (Num. 19: 1-9; Lev. 4: 1-21; 16: 3, 11). It seems that they had a particular cow, which served as a pet among them, and they had a misgiving that the order pertained to it. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questioning some conditions were added to specify the animal.
67:16.
Commentary:
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for the cow had crept into the minds of the Israelites as well. This is why, when they made an idol for themselves, they made it in the shape of a calf (Quran 2:52 & Exod. 32:4). It was, therefore, quite in the fitness of things that, in order to root out this evil inclination from the hearts of the Israelites, they should have been repeatedly commanded to sacrifice the cow. And this was actually the case (Num. 19:1-9; Lev. 4:1-21; 16:3, 11; etc.) A nation which freely slaughters an animal can never think of deifying it.
In the verses under comment, i.e. vv. 68 to 72, mention is made of Moses having ordered the Israelites to sacrifice a cow. It appears that at first they were bidden to sacrifice an ordinary cow, but it seems they had a particular cow which served as a pet among them and they had a natural misgiving that the order pertained to that cow. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questionings some conditions were added to specify the animal. Finally, when the description given by Moses corresponded to the particular cow which they had in view, they had perforce to say, Now hast thou brought the truth, the words showing that from the very beginning they had in their mind some particular cow to which they thought the command pertained. Caught in their own net, they were guided aright and had to slaughter the very cow which served as a pet among them and thus a great step was taken to uproot the evil from their hearts.
This incident finds mention in the Bible also (Num. 19:1-9). The Quranic version, however, differs slightly from that of the Bible. According to the Quran, the Israelites were at first ordered to slaughter an ordinary cow, and it was only on their repeated questioning that descriptions were added to specify it. On the other hand, the Biblical version makes no mention of this questioning, but tells us that at the very outset the Israelites were ordered to slaughter a cow answering a particular description. Again, the narrative of the Quran, shows that it was with great reluctance that the Israelites finally complied with the command, but the Bible throws no light on the manner in which the divine behest was carried out. It is not difficult to see on which side the truth lies. It is too much to believe that the Israelites, who were ever ready to quarrel with Moses on receipt of an injunction against their wishes, should have carried out, without question, the order relating to the slaughter of a cow.
b
67:16.
a
67:16.
78
Commentary:
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for the cow had crept into the minds of the Israelites as well. This is why, when they made an idol for themselves, they made it in the shape of a calf (Quran 2:52 & Exod. 32:4). It was, therefore, quite in the fitness of things that, in order to root out this evil inclination from the hearts of the Israelites, they should have been repeatedly commanded to sacrifice the cow. And this was actually the case (Num. 19:1-9; Lev. 4:1-21; 16:3, 11; etc.) A nation which freely slaughters an animal can never think of deifying it.
In the verses under comment, i.e. vv. 68 to 72, mention is made of Moses having ordered the Israelites to sacrifice a cow. It appears that at first they were bidden to sacrifice an ordinary cow, but it seems they had a particular cow which served as a pet among them and they had a natural misgiving that the order pertained to that cow. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questionings some conditions were added to specify the animal. Finally, when the description given by Moses corresponded to the particular cow which they had in view, they had perforce to say, Now hast thou brought the truth, the words showing that from the very beginning they had in their mind some particular cow to which they thought the command pertained. Caught in their own net, they were guided aright and had to slaughter the very cow which served as a pet among them and thus a great step was taken to uproot the evil from their hearts.
This incident finds mention in the Bible also (Num. 19:1-9). The Quranic version, however, differs slightly from that of the Bible. According to the Quran, the Israelites were at first ordered to slaughter an ordinary cow, and it was only on their repeated questioning that descriptions were added to specify it. On the other hand, the Biblical version makes no mention of this questioning, but tells us that at the very outset the Israelites were ordered to slaughter a cow answering a particular description. Again, the narrative of the Quran, shows that it was with great reluctance that the Israelites finally complied with the command, but the Bible throws no light on the manner in which the divine behest was carried out. It is not difficult to see on which side the truth lies. It is too much to believe that the Israelites, who were ever ready to quarrel with Moses on receipt of an injunction against their wishes, should have carried out, without question, the order relating to the slaughter of a cow.
a
67:16.
108
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for this animal had crept into their minds also. This is why, when they made an idol for themselves, they made it in the shape of a calf (Qur’an 2:52 & Exod. 32: 4). In order that their minds should have been purged of the feeling of veneration for the cow, they were repeatedly commanded to sacrifice it (Num. 19: 1-9; Lev. 4: 1-21; 16: 3, 11). It seems that they had a particular cow, which served as a pet among them, and they had a misgiving that the order pertained to it. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questioning some conditions were added to specify the animal.
وَمَا کَانَ لِمُؤۡمِنٍ اَنۡ یَّقۡتُلَ مُؤۡمِنًا اِلَّا خَطَـًٔا ۚ وَمَنۡ قَتَلَ مُؤۡمِنًا خَطَـًٔا فَتَحۡرِیۡرُ رَقَبَۃٍ مُّؤۡمِنَۃٍ وَّدِیَۃٌ مُّسَلَّمَۃٌ اِلٰۤی اَہۡلِہٖۤ اِلَّاۤ اَنۡ یَّصَّدَّقُوۡا ۚ فَاِنۡ کَانَ مِنۡ قَوۡمٍ عَدُوٍّ لَّکُمۡ وَہُوَ مُؤۡمِنٌ فَتَحۡرِیۡرُ رَقَبَۃٍ مُّؤۡمِنَۃٍ ۖ وَّاِنۡ کَانَ مِنۡ قَوۡمٍۭ بَیۡنَکُمۡ وَبَیۡنَہُمۡ مِّیۡثٰقٌ فَدِیَۃٌ مُّسَلَّمَۃٌ اِلٰۤی اَہۡلِہٖ وَتَحۡرِیۡرُ رَقَبَۃٍ مُّؤۡمِنَۃٍ ۖ فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ شَہۡرَیۡنِ مُتَتَابِعَیۡنِ تَوۡبَۃً مِّنَ اللّٰہِ ۗ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا
58:5.
As when actual or virtual state of war exists there is the likelihood that a Muslim may be killed by another Muslim by mistake, the present verse gives a timely warning to Muslims to be always on their guard against such an eventuality.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood-money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam. In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the Dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for the Muslims.
It is worthy of note that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in their favour. In case a Muslim is slain, the command relating to the payment of penalty has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed; the injunction to pay the penalty to his heirs having been put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of penalty was an obligation which Muslims owed to disbelievers with whom they had made a pact, and it is in order to bring home to them the lesson that they should have particular regard for their pacts and treaties, that the injunction to pay the penalty has in their case been placed before the injunction to free a slave.
58:5.
Commentary:
As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.
The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.
In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.
It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.
a
9:5.
b
58:5.
a
58:5.
561
Commentary:
As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.
The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.
In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.
It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.
a
58:5.
649
As when actual or virtual state of war exists there is the likelihood that a Muslim may be killed by another Muslim by mistake, the present verse gives a timely warning to Muslims to be always on their guard against such an eventuality.
650
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood-money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam. In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the Dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for the Muslims.
651
It is worthy of note that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in their favour. In case a Muslim is slain, the command relating to the payment of penalty has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed; the injunction to pay the penalty to his heirs having been put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of penalty was an obligation which Muslims owed to disbelievers with whom they had made a pact, and it is in order to bring home to them the lesson that they should have particular regard for their pacts and treaties, that the injunction to pay the penalty has in their case been placed before the injunction to free a slave.
اِذۡ یُرِیۡکَہُمُ اللّٰہُ فِیۡ مَنَامِکَ قَلِیۡلًا ۖ وَّلَوۡ اَرٰٮکَہُمۡ کَثِیۡرًا لَّفَشِلۡتُمۡ وَلَتَنٰزَعۡتُمۡ فِی الۡاَمۡرِ وَلٰکِنَّ اللّٰہَ سَلَّمَ ۗ اِنَّہٗ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
3:14.
خواب میں دشمن کی تعداد کم کرکے دکھائے جانے کا مطلب یہ ہوتا ہے کہ دشمن پر غلبہ ملے گا۔
یعنی کفار کے لشکر کو۔
یعنی خواب میں کفار زیادہ دکھائے جاتے تو اس کی تعبیر یہ ہوتی کہ وہ غالب آئیں گے۔
3:14.
On his way to Badr the Holy Prophet in a vision saw the Meccan army to be less in number than they actually were (Jarir, x.9). This meant that in spite of their superior numbers and equipment they would be defeated.
3:14.
Important Words:
منام (dream) is derived from نام i.e. he slept. منام means, sleep; place where one sleeps; dream (Aqrab).
Commentary:
While on his way to Badr, the Holy Prophet was shown the Meccan army in a dream to be less in number than they actually were (Tabari, x. 9). In the language of dreams, this meant that the Meccan force, in spite of their superior numbers and equip-ment, would be overcome by the Muslims. On the other hand, if the enemy had been shown in a dream to be in large numbers, the interpretation of the dream would have been that the party to which the dreamer belonged would lose heart and would be overpowered by the enemy.
c
3:14.
2
خواب میں دشمن کی تعداد کم کرکے دکھائے جانے کا مطلب یہ ہوتا ہے کہ دشمن پر غلبہ ملے گا۔
3
یعنی کفار کے لشکر کو۔
4
یعنی خواب میں کفار زیادہ دکھائے جاتے تو اس کی تعبیر یہ ہوتی کہ وہ غالب آئیں گے۔
a
3:14.
1132
Important Words:
منام (dream) is derived from نام i.e. he slept. منام means, sleep; place where one sleeps; dream (Aqrab).
Commentary:
While on his way to Badr, the Holy Prophet was shown the Meccan army in a dream to be less in number than they actually were (Tabari, x. 9). In the language of dreams, this meant that the Meccan force, in spite of their superior numbers and equip-ment, would be overcome by the Muslims. On the other hand, if the enemy had been shown in a dream to be in large numbers, the interpretation of the dream would have been that the party to which the dreamer belonged would lose heart and would be overpowered by the enemy.
b
3:14.
1126
On his way to Badr the Holy Prophet in a vision saw the Meccan army to be less in number than they actually were (Jarir, x.9). This meant that in spite of their superior numbers and equipment they would be defeated.