الۡفَجۡرِ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "الۡفَجۡرِ".
اُحِلَّ لَکُمۡ لَیۡلَۃَ الصِّیَامِ الرَّفَثُ اِلٰی نِسَآئِکُمۡ ۚ ہُنَّ لِبَاسٌ لَّکُمۡ وَاَنۡتُمۡ لِبَاسٌ لَّہُنَّ ۗ عَلِمَ اللّٰہُ اَنَّکُمۡ کُنۡتُمۡ تَخۡتَانُوۡنَ اَنۡفُسَکُمۡ فَتَابَ عَلَیۡکُمۡ وَعَفَا عَنۡکُمۡ ۖ فَالۡـٰٔنَ بٰشِرُوۡہُنَّ وَابۡتَغُوۡا مَا کَتَبَ اللّٰہُ لَکُمۡ ۚ وَکُلُوۡا وَاشۡرَبُوۡا حَتّٰی یَتَبَیَّنَ لَکُمُ الۡخَیۡطُ الۡاَبۡیَضُ مِنَ الۡخَیۡطِ الۡاَسۡوَدِ مِنَ الۡفَجۡرِ ۖ ثُمَّ اَتِمُّوا الصِّیَامَ اِلَی الَّیۡلِ ۚ وَلَا تُبٰشِرُوۡہُنَّ وَاَنۡتُمۡ عٰکِفُوۡنَ فِی الۡمَسٰجِدِ ۗ تِلۡکَ حُدُوۡدُ اللّٰہِ فَلَا تَقۡرَبُوۡہَا ۗ کَذٰلِکَ یُبَیِّنُ اللّٰہُ اٰیٰتِہٖ لِلنَّاسِ لَعَلَّہُمۡ یَتَّقُوۡنَ
在这简短的话中 «古兰经» 把妇女的权利和地位、婚姻的目的和意义, 以及夫妇之间的关系描述得多么美好。本节经文大意是说婚姻的真正目的是双方得到舒适、保护和修饰, 因为这就是服装的多种用途 (7:27及16:82)。这肯定不只是性生活的满足。丈夫和妻子还得相互防护邪恶与丑事。
رَفَثَ کے معنے اصل میں جماع کے ذکر کے ہوتے ہیں۔ اس جگہ استعارۃً یہ لفظ جماع کے معنوں میں استعمال کیا گیا ہے۔ مکہ والے سمجھتے تھے کہ روزہ دار کو رات کے وقت بھی اپنی بیوی کے ساتھ تعلق پیدا کرنا جائز نہیں‘ اس کی تردید کی۔
لباس سے یہ مراد ہے کہ خاوند کی وجہ سے لوگ عورت پر الزام لگانے سے ڈرتے ہیں اور عورت کی وجہ سے خاوند پر الزام لگانے سے ڈرتے ہیں پس وہ ایک دوسرے کا لباس ہیں یعنی ایک دوسرے کی حفاظت کرتے ہیں۔
مفسرین کہتے ہیں کہ اس کا مطلب یہ ہے کہ بعض مسلمان باوجود یہ جاننے کے کہ روزہ کی رات میں عورت کے پاس جانا جائز نہیں ایسا کر لیتے تھے۔ پس فرماتا ہے کہ ہم نے یہ حکم اس لئے کھول کر بیان کر دیا ہے کہ تم گناہ میں نہ پڑو۔ لیکن تَخْتَأْ نُوْنَ اَنْفُسَکُمْ کے معنے اپنے نفسوں کی حق تلفی کرنے کے بھی ہوتے ہیں اور وہی معنے ہم نے اس جگہ کیے ہیں کیونکہ وہ صحابہ ؓ کی شان کے مطابق ہیں اور مطلب یہ ہے کہ گو یہ حکم شرعی نہیں تھا مگر پھر بھی تم اپنی جانوں کو تکلیف میں ڈالنے کی کوشش کرتے تھے۔ اب ہم نے شرعی حکم بتا دیا ہے تاکہ تم خواہ مخواہ اپنے آپ کو تکلیف میں نہ ڈالو۔
عَفَا اللّٰہُ عَنْکَ کے معنے ہیں اَصْلَحَکَ اللّٰہُ وَ اَعَزَّکَ یعنی اللہ تیرے کاموں کو درست کرے اور تجھے عزت دے (اقرب) ہم نے اسی محاورہ کے مطابق عَفَا عَنْـکُمْ کے معنے یہ کیے ہیں۔ کہ اللہ نے تمہاری اس حالت کی اصلاح کردی۔
How beautifully in these brief words the Qur’an has described the rights and status of woman and the object and significance of marriage and conjugal relations. The real object of marriage, the verse purports to say, is the comfort, protection and embellishment of the parties, for such are the uses of a garment (7:27 & 16:82). It definitely is not merely the satisfaction of sexual urge. Husband and wife also safeguard each other against evil and scandal.
The expression ‘Afallahu ‘An-hu means, God corrected his mistake and set right his affairs; bestowed honour upon him. It also means, God afforded him relief (Muhit).
At places where days and nights are unusually long (e.g. near the Poles) day and night should be calculated to be of twelve hours’ duration (Muslim, ch. Ashratus-Sa‘ah).
In I‘tikaf which constitutes, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time.
Important Words:
رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).
تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".
عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).
باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).
Commentary:
It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.
Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.
The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.
The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan
and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).
125
在这简短的话中 «古兰经» 把妇女的权利和地位、婚姻的目的和意义, 以及夫妇之间的关系描述得多么美好。本节经文大意是说婚姻的真正目的是双方得到舒适、保护和修饰, 因为这就是服装的多种用途 (7:27及16:82)。这肯定不只是性生活的满足。丈夫和妻子还得相互防护邪恶与丑事。
1
رَفَثَ کے معنے اصل میں جماع کے ذکر کے ہوتے ہیں۔ اس جگہ استعارۃً یہ لفظ جماع کے معنوں میں استعمال کیا گیا ہے۔ مکہ والے سمجھتے تھے کہ روزہ دار کو رات کے وقت بھی اپنی بیوی کے ساتھ تعلق پیدا کرنا جائز نہیں‘ اس کی تردید کی۔
2
لباس سے یہ مراد ہے کہ خاوند کی وجہ سے لوگ عورت پر الزام لگانے سے ڈرتے ہیں اور عورت کی وجہ سے خاوند پر الزام لگانے سے ڈرتے ہیں پس وہ ایک دوسرے کا لباس ہیں یعنی ایک دوسرے کی حفاظت کرتے ہیں۔
3
مفسرین کہتے ہیں کہ اس کا مطلب یہ ہے کہ بعض مسلمان باوجود یہ جاننے کے کہ روزہ کی رات میں عورت کے پاس جانا جائز نہیں ایسا کر لیتے تھے۔ پس فرماتا ہے کہ ہم نے یہ حکم اس لئے کھول کر بیان کر دیا ہے کہ تم گناہ میں نہ پڑو۔ لیکن تَخْتَأْ نُوْنَ اَنْفُسَکُمْ کے معنے اپنے نفسوں کی حق تلفی کرنے کے بھی ہوتے ہیں اور وہی معنے ہم نے اس جگہ کیے ہیں کیونکہ وہ صحابہ ؓ کی شان کے مطابق ہیں اور مطلب یہ ہے کہ گو یہ حکم شرعی نہیں تھا مگر پھر بھی تم اپنی جانوں کو تکلیف میں ڈالنے کی کوشش کرتے تھے۔ اب ہم نے شرعی حکم بتا دیا ہے تاکہ تم خواہ مخواہ اپنے آپ کو تکلیف میں نہ ڈالو۔
4
عَفَا اللّٰہُ عَنْکَ کے معنے ہیں اَصْلَحَکَ اللّٰہُ وَ اَعَزَّکَ یعنی اللہ تیرے کاموں کو درست کرے اور تجھے عزت دے (اقرب) ہم نے اسی محاورہ کے مطابق عَفَا عَنْـکُمْ کے معنے یہ کیے ہیں۔ کہ اللہ نے تمہاری اس حالت کی اصلاح کردی۔
194
Important Words:
رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).
تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".
عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).
باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).
Commentary:
It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.
Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.
The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.
The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan
and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).
212
How beautifully in these brief words the Qur’an has described the rights and status of woman and the object and significance of marriage and conjugal relations. The real object of marriage, the verse purports to say, is the comfort, protection and embellishment of the parties, for such are the uses of a garment (7:27 & 16:82). It definitely is not merely the satisfaction of sexual urge. Husband and wife also safeguard each other against evil and scandal.
213
The expression ‘Afallahu ‘An-hu means, God corrected his mistake and set right his affairs; bestowed honour upon him. It also means, God afforded him relief (Muhit).
214
At places where days and nights are unusually long (e.g. near the Poles) day and night should be calculated to be of twelve hours’ duration (Muslim, ch. Ashratus-Sa‘ah).
215
In I‘tikaf which constitutes, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time.
اَقِمِ الصَّلٰوۃَ لِدُلُوۡکِ الشَّمۡسِ اِلٰی غَسَقِ الَّیۡلِ وَقُرۡاٰنَ الۡفَجۡرِ ۖ اِنَّ قُرۡاٰنَ الۡفَجۡرِ کَانَ مَشۡہُوۡدًا
11:115; 20:131; 30:18, 19; 50:40.
دَلَكَتِ الشَّمْسُ (Dalakatish-Shamsu) 的意思是: (1) 太阳过了子午线; (2) 它变成黄色; (3) 太阳下山。غَسَقْ (Ghasaq) 的意思是, 夜晚的黑暗, 或太阳落山后地平线上的红色消失了 (Lane)。这节经文看来意指伊斯兰教每天五次拜功的时间。دُلُوْكُ الشَّمْس (Dulukush-Shams) 的这三种意义指的是拜功的三个时间: 午后拜、晡时拜和日落拜 غَسَقِ الَّيْل (Ghasaqil-Lail) 这一用词包括日落拜的时间, 但特别指夜间拜的时间。قُرْاٰنَ الْفَجْر (Qur’anal-Fajr) 这一单词指的是晨拜的时间。
11:115; 20:131; 30:18, 19; 50:40.
Dalakatish-Shamsu means, (1) the sun declined from the meridian; (2) it became yellow; (3) it set. Ghasaq means, the darkness of the night, or when redness in the horizon after sunset disappears (Lane). This verse seems to denote the hours of the five daily Prayers of Islam. The three meanings of Duluk indicate the times of Afternoon Prayer, the Late Afternoon Prayer and the Sunset Prayer. The expression, Ghasaqil-Lail, includes the times of Sunset Prayer but particularly refers to the Night Prayer, and the words Qur’anal- Fajr indicate the hour of the Morning Prayer.
11:115; 20:131; 30:18, 19; 50:40.
Important Words:
ل (at) means, at, on or upon; nigh, near or about; (Lane & Aqrab). For other meanings of لام see 17:62.
دلوک (declining and paling) is derived from دلک. They say دلکه الدھر i.e. the time proved him and made him expert. دلکت الشمس means, (1) the sun declined from the meridian; (2) or it became yellow; (3) or it set (Lane & Aqrab).
غسق (darkness) is the noun-infinitive from غسق (ghasaqa). They say غسق اللیل i.e. the night became dark. غسقت عینیه means, his eyes became dark or shed tears. غسق(ghasaqun) means, the beginning of the darkness of night or the darkness of the night or the darkness of the beginning of the night or when شفق or redness in the horizon after sunset disappears (Lane).
Commentary:
The words of this verse denote the hours of the five daily Prayers of Islam. The three meanings of the word دلوک as given under Important Words indicate the times of ظھر (afternoon Prayer) and عصر (late afternoon Prayer) and مغرب (sun-set Prayer). The words غسق اللیل include the times of مغرب (sun-set Prayer) but particularly refer to عشاء (night Prayer). The words قرآن الفجر (the recitation of the Quran at dawn) indicate the hour of فجر (morning Prayer).
In this and the following verses Muslims are warned to be prepared to meet great hardships and privations at the hands of the Jews of Medina. These people were very punctilious about outward acts of worship. The slightest slackness in Prayers on the part of Muslims would make them criticize Islam and the Holy Prophet. Moreover, Islam was destined to make great headway in Medina in the near future and as success and prosperity generally make men prone to a life of ease and they become indifferent towards Prayers, so Muslims are particularly warned to be on their guard against any slackness in Prayers.
c
11:115; 20:131; 30:18, 19; 50:40.
724
دَلَكَتِ الشَّمْسُ (Dalakatish-Shamsu) 的意思是: (1) 太阳过了子午线; (2) 它变成黄色; (3) 太阳下山。غَسَقْ (Ghasaq) 的意思是, 夜晚的黑暗, 或太阳落山后地平线上的红色消失了 (Lane)。这节经文看来意指伊斯兰教每天五次拜功的时间。دُلُوْكُ الشَّمْس (Dulukush-Shams) 的这三种意义指的是拜功的三个时间: 午后拜、晡时拜和日落拜 غَسَقِ الَّيْل (Ghasaqil-Lail) 这一用词包括日落拜的时间, 但特别指夜间拜的时间。قُرْاٰنَ الْفَجْر (Qur’anal-Fajr) 这一单词指的是晨拜的时间。
a
11:115; 20:131; 30:18, 19; 50:40.
2008
Important Words:
ل (at) means, at, on or upon; nigh, near or about; (Lane & Aqrab). For other meanings of لام see 17:62.
دلوک (declining and paling) is derived from دلک. They say دلکه الدھر i.e. the time proved him and made him expert. دلکت الشمس means, (1) the sun declined from the meridian; (2) or it became yellow; (3) or it set (Lane & Aqrab).
غسق (darkness) is the noun-infinitive from غسق (ghasaqa). They say غسق اللیل i.e. the night became dark. غسقت عینیه means, his eyes became dark or shed tears. غسق(ghasaqun) means, the beginning of the darkness of night or the darkness of the night or the darkness of the beginning of the night or when شفق or redness in the horizon after sunset disappears (Lane).
Commentary:
The words of this verse denote the hours of the five daily Prayers of Islam. The three meanings of the word دلوک as given under Important Words indicate the times of ظھر (afternoon Prayer) and عصر (late afternoon Prayer) and مغرب (sun-set Prayer). The words غسق اللیل include the times of مغرب (sun-set Prayer) but particularly refer to عشاء (night Prayer). The words قرآن الفجر (the recitation of the Quran at dawn) indicate the hour of فجر (morning Prayer).
In this and the following verses Muslims are warned to be prepared to meet great hardships and privations at the hands of the Jews of Medina. These people were very punctilious about outward acts of worship. The slightest slackness in Prayers on the part of Muslims would make them criticize Islam and the Holy Prophet. Moreover, Islam was destined to make great headway in Medina in the near future and as success and prosperity generally make men prone to a life of ease and they become indifferent towards Prayers, so Muslims are particularly warned to be on their guard against any slackness in Prayers.
c
11:115; 20:131; 30:18, 19; 50:40.
1641
Dalakatish-Shamsu means, (1) the sun declined from the meridian; (2) it became yellow; (3) it set. Ghasaq means, the darkness of the night, or when redness in the horizon after sunset disappears (Lane). This verse seems to denote the hours of the five daily Prayers of Islam. The three meanings of Duluk indicate the times of Afternoon Prayer, the Late Afternoon Prayer and the Sunset Prayer. The expression, Ghasaqil-Lail, includes the times of Sunset Prayer but particularly refers to the Night Prayer, and the words Qur’anal- Fajr indicate the hour of the Morning Prayer.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لِیَسۡتَـٔۡذِنۡکُمُ الَّذِیۡنَ مَلَکَتۡ اَیۡمٰنُکُمۡ وَالَّذِیۡنَ لَمۡ یَبۡلُغُوا الۡحُلُمَ مِنۡکُمۡ ثَلٰثَ مَرّٰتٍ ۚ مِّنۡ قَبۡلِ صَلٰوۃِ الۡفَجۡرِ وَحِیۡنَ تَضَعُوۡنَ ثِیَابَکُمۡ مِّنَ الظَّہِیۡرَۃِ وَمِنۡۢ بَعۡدِ صَلٰوۃِ الۡعِشَآءِ ۚ ثَلٰثُ عَوۡرٰتٍ لَّکُمۡ ۚ لَیۡسَ عَلَیۡکُمۡ وَلَا عَلَیۡہِمۡ جُنَاحٌۢ بَعۡدَہُنَّ ۚ طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ ۚ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ ۗ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
The subject of "Pardah," as stated under v. 32 above, has been referred to at four different places in the Qur’an. Whereas 24:32 deals with "Pardah" primarily within the four walls of the house, v. 33:60 discusses "Pardah" outside the house and on thoroughfares, while vv. 33:33, 34 speak of a restricted kind of "Pardah," particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "Pardah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission. Zahirah means, vehement heat of the midday, the period from a little before to a little after midday in summer (Lane).
Important Words:
مراة (times) is the plural of مرة which is infinitive noun from مر which means, he or it passed. مر الدھر means, the time passed. مرة means, a time; one time; one action; a single action or act; turn; also an occasion. فعلته مرة means, I did it once (Lane & Aqrab).
Commentary:
The subject of "purdah," as stated under v. 32 above has been referred to at four different places in the Quran. Whereas 24:32 deals with "purdah" primarily within four walls of the house, v. 33:60 discusses "purdah" outside the house and on thoroughfares while vv. 33:33-34 speak of a restricted kind of "purdah", particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "purdah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission.
2633
Important Words:
مراة (times) is the plural of مرة which is infinitive noun from مر which means, he or it passed. مر الدھر means, the time passed. مرة means, a time; one time; one action; a single action or act; turn; also an occasion. فعلته مرة means, I did it once (Lane & Aqrab).
Commentary:
The subject of "purdah," as stated under v. 32 above has been referred to at four different places in the Quran. Whereas 24:32 deals with "purdah" primarily within four walls of the house, v. 33:60 discusses "purdah" outside the house and on thoroughfares while vv. 33:33-34 speak of a restricted kind of "purdah", particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "purdah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission.
2058
The subject of "Pardah," as stated under v. 32 above, has been referred to at four different places in the Qur’an. Whereas 24:32 deals with "Pardah" primarily within the four walls of the house, v. 33:60 discusses "Pardah" outside the house and on thoroughfares, while vv. 33:33, 34 speak of a restricted kind of "Pardah," particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "Pardah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission. Zahirah means, vehement heat of the midday, the period from a little before to a little after midday in summer (Lane).
سَلٰمٌ ہِیَ حَتّٰی مَطۡلَعِ الۡفَجۡرِ
یعنی نبی کی فتح تک خدا کے فرشتے اس کے ساتھ رہتے ہیں اور تب تک ساتھ نہیں چھوڑتے جب تک کامیابی کی صبح نہیں آجاتی۔ اور جو یہ فرمایا کہ فرشتوں کے اترنے کے بعد تو سلامتی ہی سلامتی ہوتی ہے اس کا مطلب یہ ہے کہ باوجود اس کے کہ وہ زمانہ تاریکی کا ہوتا ہے پھر بھی نبی کے طفیل اللہ تعالیٰ اس زمانہ میں بڑی برکتیں نازل کرتا ہے اور وہ برکتیں اس وقت تک نازل ہوتی چلی جاتی ہیں جب تک مطلع فجر کا زمانہ پھر نہ آجائے یعنی وہ زمانہ جس میں فَیْجِ اَعْوَج کے بعد رسول کریم صلی اللہ علیہ وسلم کا روحانی ظہور پھر ہوگا۔
In the time of a Prophet or Divine Reformer a peculiar kind of mental peace descends upon the believers amidst hardships and privations. The heavenly happiness, which inspires them at that time, transcends all material and sensuous joys.
'Rising of the dawn' signifies the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of Truth.
Commentary:
The word سلام (peace) stands for a complete sentence meaning, "it is all peace." In the time of a Prophet or Divine Reformer a peculiar kind of mental peace or equanimity descends upon the believers amidst hardships and privations. The heavenly happiness which inspires believers at that time transcends all material and sensuous joys.
The expression مطلع الفجر means, the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of truth.
1748
在先知或安拉的复兴者时代, 一种神奇的精神上的平安下降在处于艰难困苦中的信者的心中。那时激励着他们的天园的幸福超越了一切物质上和感觉上的欢乐。
1749
“黎明的显现” 表示艰难的夜已经过去, 真理的事业的卓越和占优势的黎明显现。
1
یعنی نبی کی فتح تک خدا کے فرشتے اس کے ساتھ رہتے ہیں اور تب تک ساتھ نہیں چھوڑتے جب تک کامیابی کی صبح نہیں آجاتی۔ اور جو یہ فرمایا کہ فرشتوں کے اترنے کے بعد تو سلامتی ہی سلامتی ہوتی ہے اس کا مطلب یہ ہے کہ باوجود اس کے کہ وہ زمانہ تاریکی کا ہوتا ہے پھر بھی نبی کے طفیل اللہ تعالیٰ اس زمانہ میں بڑی برکتیں نازل کرتا ہے اور وہ برکتیں اس وقت تک نازل ہوتی چلی جاتی ہیں جب تک مطلع فجر کا زمانہ پھر نہ آجائے یعنی وہ زمانہ جس میں فَیْجِ اَعْوَج کے بعد رسول کریم صلی اللہ علیہ وسلم کا روحانی ظہور پھر ہوگا۔
4797
Commentary:
The word سلام (peace) stands for a complete sentence meaning, "it is all peace." In the time of a Prophet or Divine Reformer a peculiar kind of mental peace or equanimity descends upon the believers amidst hardships and privations. The heavenly happiness which inspires believers at that time transcends all material and sensuous joys.
The expression مطلع الفجر means, the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of truth.
3398
In the time of a Prophet or Divine Reformer a peculiar kind of mental peace descends upon the believers amidst hardships and privations. The heavenly happiness, which inspires them at that time, transcends all material and sensuous joys.
3398A
'Rising of the dawn' signifies the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of Truth.