مَرۡضَاتِ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "مَرۡضَاتِ".
Occurrences in Quran
Found 4 verses containing "مَرۡضَاتِ".
وَمِنَ النَّاسِ مَنۡ یَّشۡرِیۡ نَفۡسَہُ ابۡتِغَآءَ مَرۡضَاتِ اللّٰہِ ۗ وَاللّٰہُ رَءُوۡفٌۢ بِالۡعِبَادِ
3:31; 9:117; 57:10.
قرآن کریم میں چونکہ مَنْ کا لفظ ہے جو مفرد اور جمع دونوں کے لئے استعمال ہوتا ہے اس لئے ہم نے ترجمہ میں جمع کو مدِّنظر رکھا ہے۔ خواہ ضمیر واحد کی ہو کیونکہ لفظ مَنْ کی طرف واحد کی ضمیر بھی پھر سکتی ہے۔
3:31; 9:117; 57:10.
In contrast to the people mentioned in the previous verses there is a class of men whose sole concern is to seek the pleasure of Allah as if they had given away their souls for that very purpose.
3:31; 9:117; 57:10.
Important Words:
رؤوف (Compassionate) is derived from رأف. They say رأف به meaning, he pitied him, he was compassionate to him. رأفة(compassion) is like رحمة (mercy) but signifies greater tenderness, though the latter is certainly more extensive in meaning. رؤوف means, compassionate or pitiful, and is one of the attributes of God, though like رحیم it may also be applied to human beings as in 9:128 (Lane).
Commentary:
Having completed the description of an extreme type of man belonging to the first-mentioned class of people, i.e. those who seek only the things of this world, the Quran now describes a type of man belonging to the second-mentioned class, i.e. those who seek the good things of this world as well as of the next. And of these, it singles out here the noblest type whose aim is to seek the pleasure of God alone. To such men the good things of this world mean only such spiritual blessings as are vouchsafed to righteous men in this very world or such things as lead to the attainment thereof (2:202). Their sole concern is to seek the pleasure of their Lord, as if they had given away their souls for that very purpose. They use the things of this world, not because these things please them, but because God’s law has made them the support of a life which they find pleasure in devoting to the service of God. Thus they approach the things of this world not directly but through God. To such servants of His, God is indeed most Compassionate and His compassion for them has a good leaven of tenderness in it.
a
3:31; 9:117; 57:10.
3
قرآن کریم میں چونکہ مَنْ کا لفظ ہے جو مفرد اور جمع دونوں کے لئے استعمال ہوتا ہے اس لئے ہم نے ترجمہ میں جمع کو مدِّنظر رکھا ہے۔ خواہ ضمیر واحد کی ہو کیونکہ لفظ مَنْ کی طرف واحد کی ضمیر بھی پھر سکتی ہے۔
a
3:31; 9:117; 57:10.
214
Important Words:
رؤوف (Compassionate) is derived from رأف. They say رأف به meaning, he pitied him, he was compassionate to him. رأفة(compassion) is like رحمة (mercy) but signifies greater tenderness, though the latter is certainly more extensive in meaning. رؤوف means, compassionate or pitiful, and is one of the attributes of God, though like رحیم it may also be applied to human beings as in 9:128 (Lane).
Commentary:
Having completed the description of an extreme type of man belonging to the first-mentioned class of people, i.e. those who seek only the things of this world, the Quran now describes a type of man belonging to the second-mentioned class, i.e. those who seek the good things of this world as well as of the next. And of these, it singles out here the noblest type whose aim is to seek the pleasure of God alone. To such men the good things of this world mean only such spiritual blessings as are vouchsafed to righteous men in this very world or such things as lead to the attainment thereof (2:202). Their sole concern is to seek the pleasure of their Lord, as if they had given away their souls for that very purpose. They use the things of this world, not because these things please them, but because God’s law has made them the support of a life which they find pleasure in devoting to the service of God. Thus they approach the things of this world not directly but through God. To such servants of His, God is indeed most Compassionate and His compassion for them has a good leaven of tenderness in it.
a
3:31; 9:117; 57:10.
248
In contrast to the people mentioned in the previous verses there is a class of men whose sole concern is to seek the pleasure of Allah as if they had given away their souls for that very purpose.
وَمَثَلُ الَّذِیۡنَ یُنۡفِقُوۡنَ اَمۡوٰلَہُمُ ابۡتِغَآءَ مَرۡضَاتِ اللّٰہِ وَتَثۡبِیۡتًا مِّنۡ اَنۡفُسِہِمۡ کَمَثَلِ جَنَّۃٍۭ بِرَبۡوَۃٍ اَصَابَہَا وَابِلٌ فَاٰتَتۡ اُکُلَہَا ضِعۡفَیۡنِ فَاِنۡ لَّمۡ یُصِبۡہَا وَابِلٌ فَطَلٌّ ۗ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ
اصل میں حال ہے مگر ترجمہ صفت کے مشابہ ہو گیا ہے جس کے بغیر چارہ نہ تھا مگر مفہوم میں کوئی فرق نہیں پڑا اور نہ عربی کے استعمال میں فرق پڑا ہے۔
اَلطَّلُّ: اَضْعَفُ الْمَطَرِ (اقرب) طَلَّ نہایت خفیف بارش کو کہتے ہیں۔
See 2:262.
Spending money in the cause of Allah strengthens the soul of a person because by spending his hard-earned wealth he voluntarily imposes a burden on himself which makes him firmer and more steadfast in faith.
The hearts of believers who spend freely in the cause of God are like an elevated piece of ground to which heavy rain, which sometimes proves harmful for low-lying tracts, can do no harm. On the other hand, it is benefitted by rain, whether it is heavy or light.
See 2:262.
Important Words:
تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).
ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.
Commentary:
Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.
The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.
In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).
Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.
b
4:39; 8:48.
204
为了安拉的事业而花钱, 可以增强一个人的精神力量, 因为他花掉了辛苦赚来的钱, 自愿增加自己的负担, 这就使他的信念更坚定、更牢固。
1
اصل میں حال ہے مگر ترجمہ صفت کے مشابہ ہو گیا ہے جس کے بغیر چارہ نہ تھا مگر مفہوم میں کوئی فرق نہیں پڑا اور نہ عربی کے استعمال میں فرق پڑا ہے۔
2
اَلطَّلُّ: اَضْعَفُ الْمَطَرِ (اقرب) طَلَّ نہایت خفیف بارش کو کہتے ہیں۔
a
See 2:262.
272
Important Words:
تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).
ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.
Commentary:
Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.
The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.
In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).
Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.
d
See 2:262.
334
Spending money in the cause of Allah strengthens the soul of a person because by spending his hard-earned wealth he voluntarily imposes a burden on himself which makes him firmer and more steadfast in faith.
335
The hearts of believers who spend freely in the cause of God are like an elevated piece of ground to which heavy rain, which sometimes proves harmful for low-lying tracts, can do no harm. On the other hand, it is benefitted by rain, whether it is heavy or light.
۞ لَّا خَیۡرَ فِیۡ کَثِیۡرٍ مِّنۡ نَّجۡوٰٮہُمۡ اِلَّا مَنۡ اَمَرَ بِصَدَقَۃٍ اَوۡ مَعۡرُوۡفٍ اَوۡ اِصۡلٰحٍۭ بَیۡنَ النَّاسِ ۚ وَمَنۡ یَّفۡعَلۡ ذٰلِکَ ابۡتِغَآءَ مَرۡضَاتِ اللّٰہِ فَسَوۡفَ نُؤۡتِیۡہِ اَجۡرًا عَظِیۡمًا
2:225.
نَجْوٰی‘ نَاجٰی‘ یُنَاجِیْ‘ مُنَاجَاۃً سے اسم ہے اور اس کے معنی ہیں سَارَّہٗ اس نے خفیہ طور پر مشورہ کیا۔ (اقرب) بعض کے نزدیک نجویٰ کے معنی صرف راز کی بات کے ہی نہیں بلکہ کوئی بات چیت جو مجلس میں جائے اور لوگ اس پربحث کریں اور تبادلہ خیالات کریں اس کو نجویٰ کہیں گے۔ (لسان)
2:225.
Najwa means, a secret talk between two or more persons or telling secrets to another person or holding secret conferences. The word is not restricted to secret conferences but applies to all sorts of conferences whether secret or otherwise in which specially invited people meet to discuss vital matters (Lisan & Muhit).
2:225.
Important Words:
نجوی (conference) is derived from نجا which means, he became safe; he escaped. نجا الجلد عن الذبیحة means, he removed the skin of the slaughtered animal, laying bare the interior. نجا الرجل means, he discoursed secrets with the man, or simply he discoursed with him. ناجا الرجل means, he talked with him in private, or he discoursed secretly with him. نجوی therefore means, a secret between two or more persons; a person or persons discoursing or talking secretly, or holding secret talks, or telling secrets to one another, or talking confidentially, or holding confidential conference; the act of talking or discussing secrets with one another or holding confidential conferences (Aqrab & Taj). According to some authorities, the word نجوی is not restricted to secret conferences, but signifies all conferences whether secret or otherwise in which some people meet at a place and discuss matters or talk together (Lisan). Zajjaj also endorses the same view, saying that secrecy is not essential to نجوی which is applied to all conferences, whether open or secret (Muhit). The word thus extends to those conferences which, though not secret, are attended only by regular members or specially invited persons.
Commentary:
The verse is important inasmuch as it differentiates between good and bad conferences. The verse teaches that only three kinds of conferences or societies or meetings can be productive of good: Firstly, من امر بصدقة i.e. those that are founded or held with the object of promoting the welfare of the poor, the needy, etc. Secondly, من امر بمعروف i.e. those whose object is to promote the spread and propagation of, or investigation and research into, sciences, law, education, learning, the arts, etc. Thirdly, من امر باصلاح بین الناس i.e.those established for the purpose of settling disputes and removing causes of friction in domestic, social, national, or international matters. This would include associations for the purpose of conducting the political affairs of a nation or a country, for their object also is to promote peace among mankind. This teaching, if faithfully acted upon, should go a long way to establish peace and harmony in the world.
c
2:225.
2
نَجْوٰی‘ نَاجٰی‘ یُنَاجِیْ‘ مُنَاجَاۃً سے اسم ہے اور اس کے معنی ہیں سَارَّہٗ اس نے خفیہ طور پر مشورہ کیا۔ (اقرب) بعض کے نزدیک نجویٰ کے معنی صرف راز کی بات کے ہی نہیں بلکہ کوئی بات چیت جو مجلس میں جائے اور لوگ اس پربحث کریں اور تبادلہ خیالات کریں اس کو نجویٰ کہیں گے۔ (لسان)
a
2:225.
581
Important Words:
نجوی (conference) is derived from نجا which means, he became safe; he escaped. نجا الجلد عن الذبیحة means, he removed the skin of the slaughtered animal, laying bare the interior. نجا الرجل means, he discoursed secrets with the man, or simply he discoursed with him. ناجا الرجل means, he talked with him in private, or he discoursed secretly with him. نجوی therefore means, a secret between two or more persons; a person or persons discoursing or talking secretly, or holding secret talks, or telling secrets to one another, or talking confidentially, or holding confidential conference; the act of talking or discussing secrets with one another or holding confidential conferences (Aqrab & Taj). According to some authorities, the word نجوی is not restricted to secret conferences, but signifies all conferences whether secret or otherwise in which some people meet at a place and discuss matters or talk together (Lisan). Zajjaj also endorses the same view, saying that secrecy is not essential to نجوی which is applied to all conferences, whether open or secret (Muhit). The word thus extends to those conferences which, though not secret, are attended only by regular members or specially invited persons.
Commentary:
The verse is important inasmuch as it differentiates between good and bad conferences. The verse teaches that only three kinds of conferences or societies or meetings can be productive of good: Firstly, من امر بصدقة i.e. those that are founded or held with the object of promoting the welfare of the poor, the needy, etc. Secondly, من امر بمعروف i.e. those whose object is to promote the spread and propagation of, or investigation and research into, sciences, law, education, learning, the arts, etc. Thirdly, من امر باصلاح بین الناس i.e.those established for the purpose of settling disputes and removing causes of friction in domestic, social, national, or international matters. This would include associations for the purpose of conducting the political affairs of a nation or a country, for their object also is to promote peace among mankind. This teaching, if faithfully acted upon, should go a long way to establish peace and harmony in the world.
c
2:225.
670
Najwa means, a secret talk between two or more persons or telling secrets to another person or holding secret conferences. The word is not restricted to secret conferences but applies to all sorts of conferences whether secret or otherwise in which specially invited people meet to discuss vital matters (Lisan & Muhit).
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوۡا عَدُوِّیۡ وَعَدُوَّکُمۡ اَوۡلِیَآءَ تُلۡقُوۡنَ اِلَیۡہِمۡ بِالۡمَوَدَّۃِ وَقَدۡ کَفَرُوۡا بِمَا جَآءَکُمۡ مِّنَ الۡحَقِّ یُخۡرِجُوۡنَ الرَّسُوۡلَ وَاِیَّاکُمۡ ۙ اَنۡ تُؤۡمِنُوۡا بِاللّٰہِ رَبِّکُمۡ اِنۡ کُنۡتُمۡ خَرَجۡتُمۡ جِہٰدًا فِیۡ سَبِیۡلِیۡ وَابۡتِغَآءَ مَرۡضَاتِیۡ ۚ تُسِرُّوۡنَ اِلَیۡہِمۡ بِالۡمَوَدَّۃِ وَاَنَا۠ اَعۡلَمُ بِمَاۤ اَخۡفَیۡتُمۡ وَمَاۤ اَعۡلَنۡتُمۡ ۚ وَمَنۡ یَّفۡعَلۡہُ مِنۡکُمۡ فَقَدۡ ضَلَّ سَوَآءَ السَّبِیۡلِ
یعنی حملہ میں پہل کرتے ہیں جس کی وجہ سے رسول اللہ صلی اللہ علیہ وسلم اور صحابہؓ کو بھی گھروں سے باہر نکلنا پڑتا ہے۔
بعض مسلمانوں کی طرف اشارہ ہے جنہوں نے اس یقین سے کہ بہرحال فتح مسلمانوں کی ہوگی‘ اپنے مکّہ میں چھوڑے ہوئے رشتہ داروں کو بچانے کے لئے مکّہ پر حملہ آور مسلمان لشکر کی خبر پہلے سے کفار مکہ کو بھجوا دی تھی مگر خداتعالیٰ نے وحی سے اس کی خبر رسول کریم صلی اللہ علیہ وسلم کو دے دی اور مخبر پکڑا گیا (صحیح بخاری کتاب المغازی باب غزوة الفتح وَ ما بعث بِہٖ حَاطِبُ بنُ اٴبِیْ بَلْتَعۃَ۔۔۔)
3:119; 4:145; 5:58.
The prohibitory injunction is of very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. It is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationship is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of this verse seems to be when the Quraish dishonoured the Treaty of Hudaibiyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘ah had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it, sent ‘Ali, Zubair and Miqdad in search of the bearer of the letter. They overtook the Messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence
3:119; 4:145; 5:58.
17:77.
Commentary:
The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.
b
3:119; 4:145; 5:58.
c
17:77.
1
یعنی حملہ میں پہل کرتے ہیں جس کی وجہ سے رسول اللہ صلی اللہ علیہ وسلم اور صحابہؓ کو بھی گھروں سے باہر نکلنا پڑتا ہے۔
2
بعض مسلمانوں کی طرف اشارہ ہے جنہوں نے اس یقین سے کہ بہرحال فتح مسلمانوں کی ہوگی‘ اپنے مکّہ میں چھوڑے ہوئے رشتہ داروں کو بچانے کے لئے مکّہ پر حملہ آور مسلمان لشکر کی خبر پہلے سے کفار مکہ کو بھجوا دی تھی مگر خداتعالیٰ نے وحی سے اس کی خبر رسول کریم صلی اللہ علیہ وسلم کو دے دی اور مخبر پکڑا گیا (صحیح بخاری کتاب المغازی باب غزوة الفتح وَ ما بعث بِہٖ حَاطِبُ بنُ اٴبِیْ بَلْتَعۃَ۔۔۔)
b
3:119; 4:145; 5:58.
c
17:77.
4210
Commentary:
The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.
b
3:119; 4:145; 5:58.
c
17:77.3028
The prohibitory injunction is of very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. It is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationship is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of this verse seems to be when the Quraish dishonoured the Treaty of Hudaibiyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘ah had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it, sent ‘Ali, Zubair and Miqdad in search of the bearer of the letter. They overtook the Messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence