صَدَقٰت
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "صَدَقٰت".
- alms
- your alms
Occurrences in Quran
Found 2 verses containing "صَدَقٰت".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تُبۡطِلُوۡا صَدَقٰتِکُمۡ بِالۡمَنِّ وَالۡاَذٰی کَالَّذِیۡ یُنۡفِقُ مَالَہٗ رِئَآءَ النَّاسِ وَلَا یُؤۡمِنُ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ۖ فَمَثَلُہٗ کَمَثَلِ صَفۡوَانٍ عَلَیۡہِ تُرَابٌ فَاَصَابَہٗ وَابِلٌ فَتَرَکَہٗ صَلۡدًا ۖ لَّا یَقۡدِرُوۡنَ عَلٰی شَیۡءٍ مِّمَّا کَسَبُوۡا ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡکٰفِرِیۡنَ
2:263.
2:263.
4:39; 8:48.
在有些经文中, 穆斯林奉命也可以公开花费他们的财富 (2:275); 这样做的目的在于引发其他穆斯林可以效法他们的好榜样。但是, 不信安拉的人公开花费他的金钱只是为了赢得大家的称赞。这样的人没有资格得到安拉任何的报酬。
اَلْوَابِلُ: اَلْمَطَرُ الشَّدِیْدُ الضَّخْمُ الْقَطَرِ۔ موٹے موٹے قطروں والی سخت بارش۔ (اقرب)
See 2:263.
4:39; 8:48.
14:19.
Elsewhere, Muslims have also been enjoined to spend their wealth openly (2:275); the object underlying being that other Muslims may be induced to follow their good example. But he who has no faith in God expends his money openly solely to win public approbation. Such a one loses all title to any reward from God.
See 2:263.
4:39; 8:48.
14:19.
Important Words:
رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).
صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).
وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).
صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).
Commentary:
The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.
The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.
a
2:263.
d
2:263.
e
4:39; 8:48.
203
在有些经文中, 穆斯林奉命也可以公开花费他们的财富 (2:275); 这样做的目的在于引发其他穆斯林可以效法他们的好榜样。但是, 不信安拉的人公开花费他的金钱只是为了赢得大家的称赞。这样的人没有资格得到安拉任何的报酬。
1
اَلْوَابِلُ: اَلْمَطَرُ الشَّدِیْدُ الضَّخْمُ الْقَطَرِ۔ موٹے موٹے قطروں والی سخت بارش۔ (اقرب)
a
See 2:263.
b
4:39; 8:48.
c
14:19.
271
Important Words:
رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).
صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).
وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).
صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).
Commentary:
The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.
The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.
a
See 2:263.
b
4:39; 8:48.
c
14:19.
333
Elsewhere, Muslims have also been enjoined to spend their wealth openly (2:275); the object underlying being that other Muslims may be induced to follow their good example. But he who has no faith in God expends his money openly solely to win public approbation. Such a one loses all title to any reward from God.
ءَاَشۡفَقۡتُمۡ اَنۡ تُقَدِّمُوۡا بَیۡنَ یَدَیۡ نَجۡوٰٮکُمۡ صَدَقٰتٍ ۚ فَاِذۡ لَمۡ تَفۡعَلُوۡا وَتَابَ اللّٰہُ عَلَیۡکُمۡ فَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ وَاَطِیۡعُوا اللّٰہَ وَرَسُوۡلَہٗ ۚ وَاللّٰہُ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
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.