حَرَجٍ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "حَرَجٍ".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا قُمۡتُمۡ اِلَی الصَّلٰوۃِ فَاغۡسِلُوۡا وُجُوۡہَکُمۡ وَاَیۡدِیَکُمۡ اِلَی الۡمَرَافِقِ وَامۡسَحُوۡا بِرُءُوۡسِکُمۡ وَاَرۡجُلَکُمۡ اِلَی الۡکَعۡبَیۡنِ ۚ وَاِنۡ کُنۡتُمۡ جُنُبًا فَاطَّہَّرُوۡا ۚ وَاِنۡ کُنۡتُمۡ مَّرۡضٰۤی اَوۡ عَلٰی سَفَرٍ اَوۡ جَآءَ اَحَدٌ مِّنۡکُمۡ مِّنَ الۡغَآئِطِ اَوۡ لٰمَسۡتُمُ النِّسَآءَ فَلَمۡ تَجِدُوۡا مَآءً فَتَیَمَّمُوۡا صَعِیۡدًا طَیِّبًا فَامۡسَحُوۡا بِوُجُوۡہِکُمۡ وَاَیۡدِیۡکُمۡ مِّنۡہُ ۚ مَا یُرِیۡدُ اللّٰہُ لِیَجۡعَلَ عَلَیۡکُمۡ مِّنۡ حَرَجٍ وَّلٰکِنۡ یُّرِیۡدُ لِیُطَہِّرَکُمۡ وَلِیُتِمَّ نِعۡمَتَہٗ عَلَیۡکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
2:186; 2:287.
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
2:186; 2:287.
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
See {610} - {612}.
2:186.
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
3
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
a
2:186.
646
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
725
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
725A
See {610} - {612}.
وَجٰہِدُوۡا فِی اللّٰہِ حَقَّ جِہَادِہٖ ۚ ہُوَ اجۡتَبٰٮکُمۡ وَمَا جَعَلَ عَلَیۡکُمۡ فِی الدِّیۡنِ مِنۡ حَرَجٍ ۚ مِّلَّۃَ اَبِیۡکُمۡ اِبۡرٰہِیۡمَ ۚ ہُوَ سَمّٰٮکُمُ الۡمُسۡلِمِیۡنَ مِنۡ قَبۡلُ وَفِیۡ ہٰذَا لِیَکُوۡنَ الرَّسُوۡلُ شَہِیۡدًا عَلَیۡکُمۡ وَتَکُوۡنُوۡا شُہَدَآءَ عَلَی النَّاسِ ۚ فَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ وَاعۡتَصِمُوۡا بِاللّٰہِ ہُوَ مَوۡلٰٮکُمۡ ۖ فَنِعۡمَ الۡمَوۡلٰی وَنِعۡمَ النَّصِیۡرُ
9:41.
2:136; 16:124.
2:144; 16:90.
جِهَاد (Jihad, 圣战) 两种: 1.反对人们邪恶欲望和奢求的圣战; 2.反对真理的敌人的圣战, 包括为自卫而战。前一种圣战可称之为安拉而圣战; 后一种圣战可称之为在安拉道上的圣战。神圣的先知已经把前一种圣战定名为较大的圣战, 而后一种则定名为较小的圣战。
ضمیر کی بجائے ترجمہ میں ظاہر اسم استعمال کیا گیا ہے۔
9:41.
2:136; 16:124.
2:144; 16:90.
Jihad is of two kinds: (a) Jihad against one’s evil desires and propensities; and (b) Jihad against the enemies of truth which includes fighting in self-defence. The first kind of Jihad may be termed 'Jihad in Allah' and the latter kind of Jihad, 'Jihad in the way of Allah.' The Holy Prophet has termed the first kind of Jihad as the greater Jihad and the latter kind of Jihad as the smaller Jihad.
The words, 'He has named you Muslims both before, and in this Book,' refer to Isaiah’s prophecy: 'And thou shalt be called by a new name which the mouth of the Lord shall name… (Isa. 62:2 & 65: 15).
The allusion in the words 'and in this Book' is to Abraham’s prayer quoted in the Qur’an, viz. 'Our Lord make us "Muslims" to Thee and make our offspring a people submissive to Thee' (2:129).
9:41.
2:136; 16:124.
2:144; 16:90.
Important Words:
جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).
Commentary:
The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.
Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.
The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.
The words, "He named you Muslims before," refer to the following prophecy of the Bible:
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).
The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.
But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.
The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith
المسلم من سلم المسلمون من یدہ و لسانه
i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.
c
9:41.
d
2:136; 16:124.
e
2:144; 16:90.
878
جِهَاد (Jihad, 圣战) 两种: 1.反对人们邪恶欲望和奢求的圣战; 2.反对真理的敌人的圣战, 包括为自卫而战。前一种圣战可称之为安拉而圣战; 后一种圣战可称之为在安拉道上的圣战。神圣的先知已经把前一种圣战定名为较大的圣战, 而后一种则定名为较小的圣战。
1
ضمیر کی بجائے ترجمہ میں ظاہر اسم استعمال کیا گیا ہے۔
a
9:41.
b
2:136; 16:124.
c
2:144; 16:90.
2507
Important Words:
جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).
Commentary:
The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.
Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.
The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.
The words, "He named you Muslims before," refer to the following prophecy of the Bible:
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).
The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.
But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.
The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith
المسلم من سلم المسلمون من یدہ و لسانه
i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.
c
9:41.
d
2:136; 16:124.
e
2:144; 16:90.
1976
Jihad is of two kinds: (a) Jihad against one’s evil desires and propensities; and (b) Jihad against the enemies of truth which includes fighting in self-defence. The first kind of Jihad may be termed 'Jihad in Allah' and the latter kind of Jihad, 'Jihad in the way of Allah.' The Holy Prophet has termed the first kind of Jihad as the greater Jihad and the latter kind of Jihad as the smaller Jihad.
1977
The words, 'He has named you Muslims both before, and in this Book,' refer to Isaiah’s prophecy: 'And thou shalt be called by a new name which the mouth of the Lord shall name… (Isa. 62:2 & 65: 15).
1977A
The allusion in the words 'and in this Book' is to Abraham’s prayer quoted in the Qur’an, viz. 'Our Lord make us "Muslims" to Thee and make our offspring a people submissive to Thee' (2:129).
مَّا کَانَ عَلَی النَّبِیِّ مِنۡ حَرَجٍ فِیۡمَا فَرَضَ اللّٰہُ لَہٗ ۖ سُنَّۃَ اللّٰہِ فِی الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلُ ۚ وَکَانَ اَمۡرُ اللّٰہِ قَدَرًا مَّقۡدُوۡرًا
The reference in the words is to the Holy Prophet’s marriage with Zainab. The words show that his marriage took place in obedience to express Divine command.
Commentary:
The reference in the words, "that which Allah has made incumbent upon him," and "the command of Allah is a decree ordained," is to the Holy Prophet’s marriage with Zainab. The words show that this marriage took place in obedience to express Divine command.
3105
Commentary:
The reference in the words, "that which Allah has made incumbent upon him," and "the command of Allah is a decree ordained," is to the Holy Prophet’s marriage with Zainab. The words show that this marriage took place in obedience to express Divine command.
2358
The reference in the words is to the Holy Prophet’s marriage with Zainab. The words show that his marriage took place in obedience to express Divine command.