صَلَاتِ
Appears 7 times in Quran
Derived Words (8)
Words derived from the stem "صَلَاتِ".
- Who are humble in their Prayers
- thy prayer
- their Prayer
- Who are humble in their Prayers
- My Prayer
- their Prayer
- My Prayer
- thy prayer
Occurrences in Quran
Found 7 verses containing "صَلَاتِ".
وَہٰذَا کِتٰبٌ اَنۡزَلۡنٰہُ مُبَارَکٌ مُّصَدِّقُ الَّذِیۡ بَیۡنَ یَدَیۡہِ وَلِتُنۡذِرَ اُمَّ الۡقُرٰی وَمَنۡ حَوۡلَہَا ۚ وَالَّذِیۡنَ یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ یُؤۡمِنُوۡنَ بِہٖ ۖ وَہُمۡ عَلٰی صَلَاتِہِمۡ یُحَافِظُوۡنَ
6:156; 21:51; 38:30.
42:8.
23:10; 70:24.
安拉所派遣的一位先知出现的地方称为 “城市之母”, 因为这是人们喝精神乳汁的所在, 正如婴孩吮吸他母亲的乳汁。“在其周围的人” 可以指全世界, 因为穆圣的使命是给全人类准备的。
这些话表明, 一个相信后世的人也一定相信 «古兰经»。因此, 相信 «古兰经» 和相信后世是不可分离地连结在一起的; 二者缺一就没有意义。
6:156; 21:51; 38:30.
42:8.
23:10; 70:24.
The place where a Prophet of God appears is called "The Mother of towns," for it is there that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, may signify the whole world as the Message of the Holy Prophet was meant for the whole of mankind.
These words show that a believer in the life to come must believe in the Qur’an also. Thus belief in the Qur’an and belief in the Hereafter are inseparably linked together; the one is meaningless without the other.
6:156; 21:51; 38:30.
42:8.
23:10; 70:24.
Important Words:
مبارك (full of blessings) is derived from برك . They say برك الجمل i.e. the camel kneeled and lay down on his chest with his legs folded. برك also means, he or it was or became firm, steady or steadfast. برك علی فلان (barraka) means, he prayed that such a one might be blessed. بارك علیه means, he kept or applied himself constantly to it. بارك الله علیك or بارك الله فیك means, may God bless thee and make thee prosperous, or may He continue to shower blessings on thee. تبارك الله means, blessed is God; or hallowed is He; or far removed is He from every imperfection; or highly exalted is He. برکة (barakat) means, a blessing; any good bestowed by God, particularly that which continues and goes on increasing. It also means, increase, abundance or plenty. برکة (birkah) means, a tank dug in the ground; a lake or pond; a place where water remains and collects. مبارك means, blessed; gifted with blessing; abounding in good (Lane).
ام (mother), apart from its primary meaning, also signifies: source, origin, foundation or basis; support or cause of subsistence; the main or chief part of a thing; anything to which other things are collected together or joined; place of collection or comprehension or combination of a thing. The word is also applied to inanimate things, as the Arabs say ام الشجرة i.e. the mother of the tree; or ام النجوم i.e. the Milky Way, viz. the place where the stars are collected together in a great multitude. ام القری signifies, the mother of the towns; the metropolis; Mecca, because, being the Qiblah it is the gathering-place of men, or because of all towns it possesses the greatest dignity. In fact, every city is the ام of the smaller towns around it (Lane). Mecca is called ام القری also because it is the source of spiritual food for mankind.
Commentary:
This verse further explains the rational argument contained in the words, you have been taught that which neither you nor your fathers knew (see note on the preceding verse), and makes it clear that it is the Quran that the words quoted above refer to. The present verse mentions four features of the Quran: (1) it has been sent by God; (2) it is full of blessings as the word مبارك indicates, i.e. it is a Book in which, like a برکة (a place where water collects), are collected all the blessings of God; (3) it fulfils that which preceded it, i.e. it fulfils the prophecies contained in the previous Scriptures; and (4) it has been revealed so that the Holy Prophet may warn thereby the Mother of towns and those around her. The place where a Prophet of God appears is called "the mother of towns," for it is out of it that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, are intended to include the whole earth. The earth being round, all parts of it lie around the place where the Holy Prophet made his appearance, i.e. Mecca. Thus, this verse also proves the universal mission of the Holy Prophet.
The words, those who believe in the Hereafter believe therein, signify that a true believer in the life to come cannot but believe in the Quranic teaching. In fact, he who has real faith in the life to come will always be anxious to find out the truth in order to ensure his salvation, and he who earnestly seeks after truth will necessarily be led to believe in the Quran, for as the Quran says: those who strive in Our cause—We will surely guide them in Our ways (29:70). Thus, belief in the Quran is really a criterion of true faith in the Day of Resurrection. Again, when a man comes to have faith in the Quran, he will naturally try to mould his actions according to its teachings and will be constant in his Prayers.
c
6:156; 21:51; 38:30.
d
42:8.
e
23:10; 70:24.
437
安拉所派遣的一位先知出现的地方称为 “城市之母”, 因为这是人们喝精神乳汁的所在, 正如婴孩吮吸他母亲的乳汁。“在其周围的人” 可以指全世界, 因为穆圣的使命是给全人类准备的。
438
这些话表明, 一个相信后世的人也一定相信 «古兰经»。因此, 相信 «古兰经» 和相信后世是不可分离地连结在一起的; 二者缺一就没有意义。
a
6:156; 21:51; 38:30.
b
42:8.
c
23:10; 70:24.
835
Important Words:
مبارك (full of blessings) is derived from برك . They say برك الجمل i.e. the camel kneeled and lay down on his chest with his legs folded. برك also means, he or it was or became firm, steady or steadfast. برك علی فلان (barraka) means, he prayed that such a one might be blessed. بارك علیه means, he kept or applied himself constantly to it. بارك الله علیك or بارك الله فیك means, may God bless thee and make thee prosperous, or may He continue to shower blessings on thee. تبارك الله means, blessed is God; or hallowed is He; or far removed is He from every imperfection; or highly exalted is He. برکة (barakat) means, a blessing; any good bestowed by God, particularly that which continues and goes on increasing. It also means, increase, abundance or plenty. برکة (birkah) means, a tank dug in the ground; a lake or pond; a place where water remains and collects. مبارك means, blessed; gifted with blessing; abounding in good (Lane).
ام (mother), apart from its primary meaning, also signifies: source, origin, foundation or basis; support or cause of subsistence; the main or chief part of a thing; anything to which other things are collected together or joined; place of collection or comprehension or combination of a thing. The word is also applied to inanimate things, as the Arabs say ام الشجرة i.e. the mother of the tree; or ام النجوم i.e. the Milky Way, viz. the place where the stars are collected together in a great multitude. ام القری signifies, the mother of the towns; the metropolis; Mecca, because, being the Qiblah it is the gathering-place of men, or because of all towns it possesses the greatest dignity. In fact, every city is the ام of the smaller towns around it (Lane). Mecca is called ام القری also because it is the source of spiritual food for mankind.
Commentary:
This verse further explains the rational argument contained in the words, you have been taught that which neither you nor your fathers knew (see note on the preceding verse), and makes it clear that it is the Quran that the words quoted above refer to. The present verse mentions four features of the Quran: (1) it has been sent by God; (2) it is full of blessings as the word مبارك indicates, i.e. it is a Book in which, like a برکة (a place where water collects), are collected all the blessings of God; (3) it fulfils that which preceded it, i.e. it fulfils the prophecies contained in the previous Scriptures; and (4) it has been revealed so that the Holy Prophet may warn thereby the Mother of towns and those around her. The place where a Prophet of God appears is called "the mother of towns," for it is out of it that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, are intended to include the whole earth. The earth being round, all parts of it lie around the place where the Holy Prophet made his appearance, i.e. Mecca. Thus, this verse also proves the universal mission of the Holy Prophet.
The words, those who believe in the Hereafter believe therein, signify that a true believer in the life to come cannot but believe in the Quranic teaching. In fact, he who has real faith in the life to come will always be anxious to find out the truth in order to ensure his salvation, and he who earnestly seeks after truth will necessarily be led to believe in the Quran, for as the Quran says: those who strive in Our cause—We will surely guide them in Our ways (29:70). Thus, belief in the Quran is really a criterion of true faith in the Day of Resurrection. Again, when a man comes to have faith in the Quran, he will naturally try to mould his actions according to its teachings and will be constant in his Prayers.
a
6:156; 21:51; 38:30.
b
42:8.
c
23:10; 70:24.
875
The place where a Prophet of God appears is called "The Mother of towns," for it is there that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, may signify the whole world as the Message of the Holy Prophet was meant for the whole of mankind.
876
These words show that a believer in the life to come must believe in the Qur’an also. Thus belief in the Qur’an and belief in the Hereafter are inseparably linked together; the one is meaningless without the other.
قُلۡ اِنَّ صَلَاتِیۡ وَنُسُکِیۡ وَمَحۡیَایَ وَمَمَاتِیۡ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ
拜功、牺牲、生和死, 包括了人类各种行动的整个领域, 安拉要穆圣宣告: 今世生命的一切方面只是献给安拉的。他的所有拜功都是为安拉的; 他的一切牺牲都是为安拉而作出的; 他的一生都为安拉服务; 如果他们为宗教的事业去死, 也是为了赢得安拉的喜悦。
Prayer, sacrifice, life and death, cover the entire field of man’s actions, and the Holy Prophet had been asked to declare that all phases of his life were devoted to God alone. All his prayers were offered to God; all his sacrifices were made to Him; all his life was devoted to His service; and if in the cause of religion he sought death, that was also to win His pleasure.
Important Words:
نسك (sacrifice) is derived from نسك. They say نسك الثوب i.e. he washed the cloth and rendered it clear and pure. نسك الذبیحةmeans, he slaughtered and sacrificed the animal. نسك البیت means, he repaired to the Ka‘bah for Pilgrimage. نسك الرجل means, the man worshipped God and devoted himself to His service. نسك لله means, he offered a sacrifice to win the pleasure of God and attain His nearness. Soنسك means, sacrifice; worship; a right due to God; blood of an animal shed by way of sacrifice or in fulfilment of a vow; animal of sacrifice (Aqrab).
Commentary:
This and the following verse beautifully describe the Holy Prophet’s religion, to which reference was made in the preceding verse. The two latter mentioned expressions, viz. "my life" and "my death" correspond respectively to the two former expressions viz. "my prayer" and "my sacrifice." As prayer imparts life to the worshipper, so it has been followed by the words, "my life." On the contrary, "sacrifice" kills the self of man, so it has been followed by the words, "my death." These four words, i.e. prayer, sacrifice, life and death, thus cover the entire field of man’s actions, and the Holy Prophet has been asked to declare that all phases of his life were devoted to God alone. All his prayers were offered to God; all his sacrifices were made to Him; all his life was devoted to His service; and if in the cause of religion he sought death, that was also to win His pleasure. He lived for God and would not die but in harness.
With regard to Prayer particularly, the Holy Prophet is reported to have said, جعلت قرة عینی فی الصلوة i.e. "the coolness or delight of my eyes lies in Prayer" (Nasa’i).
468
拜功、牺牲、生和死, 包括了人类各种行动的整个领域, 安拉要穆圣宣告: 今世生命的一切方面只是献给安拉的。他的所有拜功都是为安拉的; 他的一切牺牲都是为安拉而作出的; 他的一生都为安拉服务; 如果他们为宗教的事业去死, 也是为了赢得安拉的喜悦。
902
Important Words:
نسك (sacrifice) is derived from نسك. They say نسك الثوب i.e. he washed the cloth and rendered it clear and pure. نسك الذبیحةmeans, he slaughtered and sacrificed the animal. نسك البیت means, he repaired to the Ka‘bah for Pilgrimage. نسك الرجل means, the man worshipped God and devoted himself to His service. نسك لله means, he offered a sacrifice to win the pleasure of God and attain His nearness. Soنسك means, sacrifice; worship; a right due to God; blood of an animal shed by way of sacrifice or in fulfilment of a vow; animal of sacrifice (Aqrab).
Commentary:
This and the following verse beautifully describe the Holy Prophet’s religion, to which reference was made in the preceding verse. The two latter mentioned expressions, viz. "my life" and "my death" correspond respectively to the two former expressions viz. "my prayer" and "my sacrifice." As prayer imparts life to the worshipper, so it has been followed by the words, "my life." On the contrary, "sacrifice" kills the self of man, so it has been followed by the words, "my death." These four words, i.e. prayer, sacrifice, life and death, thus cover the entire field of man’s actions, and the Holy Prophet has been asked to declare that all phases of his life were devoted to God alone. All his prayers were offered to God; all his sacrifices were made to Him; all his life was devoted to His service; and if in the cause of religion he sought death, that was also to win His pleasure. He lived for God and would not die but in harness.
With regard to Prayer particularly, the Holy Prophet is reported to have said, جعلت قرة عینی فی الصلوة i.e. "the coolness or delight of my eyes lies in Prayer" (Nasa’i).
939
Prayer, sacrifice, life and death, cover the entire field of man’s actions, and the Holy Prophet had been asked to declare that all phases of his life were devoted to God alone. All his prayers were offered to God; all his sacrifices were made to Him; all his life was devoted to His service; and if in the cause of religion he sought death, that was also to win His pleasure.
قُلِ ادۡعُوا اللّٰہَ اَوِ ادۡعُوا الرَّحۡمٰنَ ۖ اَیًّا مَّا تَدۡعُوۡا فَلَہُ الۡاَسۡمَآءُ الۡحُسۡنٰی ۚ وَلَا تَجۡہَرۡ بِصَلَاتِکَ وَلَا تُخَافِتۡ بِہَا وَابۡتَغِ بَیۡنَ ذٰلِکَ سَبِیۡلًا
یعنی عیسائیوں کو جو یہود کا حصہ ہیں اور صفت رحمان کے منکر ہیں۔ چنانچہ ان کی کتابوں پر بسم اللہ لکھی ہوتی ہے مگر رحمٰن کا لفظ اس میں سے کاٹا ہوا ہوتا ہے۔ کیونکہ رحمٰن کی صفت کفّارہ کو ردّ کرتی ہے۔
بہت اونچی آواز میں دعا کرنے سے اس لئے روکا کہ اس میں دکھاوا ہو سکتا ہے اور بالکل نیچی آواز سے اس لئے روکا کہ بہت آہستہ پڑھنے سے بات بھول جاتی ہے اور توجہ قائم نہیں رہتی۔
7:181; 20:9; 59:25.
7:56, 206.
God possesses innumerable attributes and a Muslim should invoke in his prayer that particular Divine attribute which has special bearing on the matter for which he seeks Divine guidance and help.
7:181; 20:9; 59:25.
7:56,206.
Commentary:
In the previous verse reference was made to prostrations and prayers. In the present verse a Muslim is taught how to pray while prostrating for the fulfilment of God’s promises and the betterment of his own self.
The expression, His are the most beautiful names, signifies that God has many names which express His various attributes and a Muslim should invoke in his prayer that particular attribute of God which has a special bearing on the matter for which he wants to pray. If, for instance, the object of prayer falls under the category of God’s attribute of رحمانیتthe supplicant should invoke His attribute of الرحمان (the Gracious). Similarly, if the object for which he prays has particular reference to the attribute of الرحیم (the Merciful), or الرزاق (the Great Sustainer), or الوھاب (the Bestower), these attributes should be invoked and so on, i.e. prayer should be offered to God by invoking the relevant Divine attributes.
The word صلواة applies to both the five daily Prayers, and prayer in general. The context, however, shows that it is prayer in general that is meant here.
The expression, but seek a way between, implies an injunction that we should pray to God neither too-loudly, for He is not deaf, nor in too low a voice as that would interfere with our concentration of mind in prayer.
c
7:181; 20:9; 59:25.
d
7:56, 206.
738
安拉有无数的常德。穆斯林在祈祷时应该祈求与他寻求安拉引导和帮助的那件事情有特别关系的那些特定的常德。
3
یعنی عیسائیوں کو جو یہود کا حصہ ہیں اور صفت رحمان کے منکر ہیں۔ چنانچہ ان کی کتابوں پر بسم اللہ لکھی ہوتی ہے مگر رحمٰن کا لفظ اس میں سے کاٹا ہوا ہوتا ہے۔ کیونکہ رحمٰن کی صفت کفّارہ کو ردّ کرتی ہے۔
4
بہت اونچی آواز میں دعا کرنے سے اس لئے روکا کہ اس میں دکھاوا ہو سکتا ہے اور بالکل نیچی آواز سے اس لئے روکا کہ بہت آہستہ پڑھنے سے بات بھول جاتی ہے اور توجہ قائم نہیں رہتی۔
a
7:181; 20:9; 59:25.
b
7:56,206.
2039
Commentary:
In the previous verse reference was made to prostrations and prayers. In the present verse a Muslim is taught how to pray while prostrating for the fulfilment of God’s promises and the betterment of his own self.
The expression, His are the most beautiful names, signifies that God has many names which express His various attributes and a Muslim should invoke in his prayer that particular attribute of God which has a special bearing on the matter for which he wants to pray. If, for instance, the object of prayer falls under the category of God’s attribute of رحمانیتthe supplicant should invoke His attribute of الرحمان (the Gracious). Similarly, if the object for which he prays has particular reference to the attribute of الرحیم (the Merciful), or الرزاق (the Great Sustainer), or الوھاب (the Bestower), these attributes should be invoked and so on, i.e. prayer should be offered to God by invoking the relevant Divine attributes.
The word صلواة applies to both the five daily Prayers, and prayer in general. The context, however, shows that it is prayer in general that is meant here.
The expression, but seek a way between, implies an injunction that we should pray to God neither too-loudly, for He is not deaf, nor in too low a voice as that would interfere with our concentration of mind in prayer.
b
7:181; 20:9; 59:25.
c
7:56, 206.
1661
God possesses innumerable attributes and a Muslim should invoke in his prayer that particular Divine attribute which has special bearing on the matter for which he seeks Divine guidance and help.
اَلَّذِیۡنَ ہُمۡ فِیۡ صَلَاتِہِمۡ خٰشِعُوۡنَ
本节经文一开始, 叙述一个信仰者渴望一生中取得成功以及达到安拉创造人类最重要目的之前, 必须具备的条件或先决条件。这些条件可以被看作为人类精神发展的许多阶段。在这个人类心灵深化的历程中, 第一阶段或里程碑, 是信仰者怀着忏悔的心情和谦卑的灵魂, 敬畏着安拉的威严, 十分恭顺地转向于安拉。
With this verse begins a description of the conditions or prerequisites which a believer must fulfil before he should aspire to attain success in life and achieve the supreme object for which God has created him. These conditions may be regarded as so many stages in the spiritual development of man. The first stage or milestone in this journey of the human soul is that a believer turns to God in all humility, overawed by Divine Majesty, and with a penitent heart and humbled soul.
Important Words:
خاشعون is the plural of خاشع which is act. part. from خشع which means, he was or became lowly, humble or submissive. They say خشعت الشمس i.e. the sun was about to set. خشع فی صلاته means, he was humble in his prayer. خشوع which is infinitive noun from خشعgenerally signifies humility which is expressed by the movements of the body while تضرع generally signifies humility of the heart. But these words are also used synonymously (Lane & Aqrab).
Commentary:
With this verse begins a description of the conditions or prerequisites which a believer must fulfil before he aspires to attain success in life and achieve the supreme and sublime object for which God has created him. These conditions may be regarded as so many stages in the spiritual development and journey of man. The first stage or milestone in this journey of the soul is that a believer turns to God in all humility, overawed with Divine majesty, and with a penitent heart and humbled soul.
880
本节经文一开始, 叙述一个信仰者渴望一生中取得成功以及达到安拉创造人类最重要目的之前, 必须具备的条件或先决条件。这些条件可以被看作为人类精神发展的许多阶段。在这个人类心灵深化的历程中, 第一阶段或里程碑, 是信仰者怀着忏悔的心情和谦卑的灵魂, 敬畏着安拉的威严, 十分恭顺地转向于安拉。
2510
Important Words:
خاشعون is the plural of خاشع which is act. part. from خشع which means, he was or became lowly, humble or submissive. They say خشعت الشمس i.e. the sun was about to set. خشع فی صلاته means, he was humble in his prayer. خشوع which is infinitive noun from خشعgenerally signifies humility which is expressed by the movements of the body while تضرع generally signifies humility of the heart. But these words are also used synonymously (Lane & Aqrab).
Commentary:
With this verse begins a description of the conditions or prerequisites which a believer must fulfil before he aspires to attain success in life and achieve the supreme and sublime object for which God has created him. These conditions may be regarded as so many stages in the spiritual development and journey of man. The first stage or milestone in this journey of the soul is that a believer turns to God in all humility, overawed with Divine majesty, and with a penitent heart and humbled soul.
1979
With this verse begins a description of the conditions or prerequisites which a believer must fulfil before he should aspire to attain success in life and achieve the supreme object for which God has created him. These conditions may be regarded as so many stages in the spiritual development of man. The first stage or milestone in this journey of the human soul is that a believer turns to God in all humility, overawed by Divine Majesty, and with a penitent heart and humbled soul.
اَلَّذِیۡنَ ہُمۡ عَلٰی صَلَاتِہِمۡ دَآئِمُوۡنَ
23:10.
23:10.
f
23:10.
b
6:93; 23:10.
4376
Commentary:
Prayer is the best form of worship; it is an obligation which man owes to God, as the "giving of wealth to the poor" is his obligation to his fellow man. These two together constitute the quintessence of all religious teaching.
b
23:10.
وَالَّذِیۡنَ ہُمۡ عَلٰی صَلَاتِہِمۡ یُحَافِظُوۡنَ
اَلَّذِیۡنَ ہُمۡ عَنۡ صَلَاتِہِمۡ سَاہُوۡنَ
Commentary:
The المصلین (worshippers) of the preceding verse have been condemned here as unmindful of their Prayers, since their Prayers fail to bring about in them moral change which Prayers are intended to create and develop.
4852
Commentary:
The المصلین (worshippers) of the preceding verse have been condemned here as unmindful of their Prayers, since their Prayers fail to bring about in them moral change which Prayers are intended to create and develop.