ضِرَارًا
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "ضِرَارًا".
وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَہُنَّ فَاَمۡسِکُوۡہُنَّ بِمَعۡرُوۡفٍ اَوۡ سَرِّحُوۡہُنَّ بِمَعۡرُوۡفٍ ۚ وَلَا تُمۡسِکُوۡہُنَّ ضِرَارًا لِّتَعۡتَدُوۡا ۚ وَمَنۡ یَّفۡعَلۡ ذٰلِکَ فَقَدۡ ظَلَمَ نَفۡسَہٗ ۚ وَلَا تَتَّخِذُوۡۤا اٰیٰتِ اللّٰہِ ہُزُوًا ۚ وَاذۡکُرُوۡا نِعۡمَتَ اللّٰہِ عَلَیۡکُمۡ وَمَاۤ اَنۡزَلَ عَلَیۡکُمۡ مِّنَ الۡکِتٰبِ وَالۡحِکۡمَۃِ یَعِظُکُمۡ بِہٖ ۚ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
2:229; 65:5.
2:230.
3:104.
从上下文中很清楚地可以看出, 这里谈的是可以撤回的离婚。在这种离婚声明后, 丈夫前面只有两条路可走。要么他挽留妻子并善意地对待她, 要么以厚道的做法与她离婚。他不准虐待她, 使她处于一种悬挂状态。
بَلَغَ الْاَجَلَ کے دو معنے ہیں۔ یہ بھی کہ مدت کے خاتمہ کے قریب پہنچ گیا اور یہ بھی کہ مدت پوری کرلی۔ اس جگہ پہلے معنے مراد ہیں۔ علامہ قرطبی ہسپانوی مفسر لکھتے ہیں کہ اس آیت میں اول الذکر معنوں پر تمام علمائے امت کا اتفاق ہے۔ کسی نے اس کے خلاف نہیں کہا۔ عربی کا محاورہ ہے کہ جب مسافر شہر کے قریب پہنچتا ہے تو کہتا ہے کہ بَلَغْنَا الْبَلَدَ ہم شہر پہنچ گئے۔ اردو میں بھی یہ استعمال کثرت سے پایا جاتا ہے فَامْسِکُوْھُنَّ بِمَعْرُوْفٍ اَوْ سَرِّحُوْھُنَّ بِمَعْرُوْفٍ میں اس بات پر زور دیا کہ عورتوں سے دو ہی قسم کا سلوک کرنے کا حکم ہے۔ یا تو انہیں مناسب رنگ م
’’ان کو روک لو‘‘ سے مراد یہ ہے کہ رجوع کرلو اور طلاق واپس لے لو۔ مگر فرماتا ہے یہ رجوع معروف طریق پر ہونا چاہییٔ۔ ایسا نہ ہو کہ عورت کی بدنامی ہو اور یا پھر ان کو طلاق تو دے دو مگر طلاق دیتے وقت بھی یہ خیال رکھو کہ ان کے ساتھ حسن سلوک ہو۔ ان کو ذلیل اور بدنام نہ کرو۔
2:229; 65:5.
See 2:230.
3:104.
The expression Balaghal-Ajala means, he approached the end of the period; or he reached the end of, or completed, the period. According to consensus of scholarly opinion, the first meaning applies here (Qurtubi).
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced there are only two courses open to the husband. He may either retain his wife and treat her with kindness or may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense.
2:229; 65:5.
See 2:230.
3:104.
Important Words:
بلغن (they approach) is from بلغ which means, he reached or came to or attained; or he was near to reaching or attaining (Lane).
اجل (period) is the noun-infinitive from the verb اجل meaning, he or it delayed or fell short. اجل الشیء means, he appointed a time or period for the thing. اجل therefore means, the term or period appointed or specified for a thing; also the end of such period. Death is called اجل because for every life there is an appointed time when it must come to an end (Aqrab Lane).
یعظکم (exhorts you). یعظ is derived from وعظ meaning, he gave him good advice; he exhorted him; he admonished him; he warned him of the consequences of his actions and called him to a life of righteousness (Aqrab).
Commentary:
The verse contains a general injunction about the treatment of divorced women.
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced, there are only two courses open to the husband. He may either retain his wife and treat her with kindness or he may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense. The concluding part of the verse warns the husband against making light of the commandments of Allah relating to the rights of women, adding that, God being All-Knowing, even the hidden intentions and secret machinations of man are known to Him.
a
2:229; 65:5.
b
2:230.
c
3:104.
174
从上下文中很清楚地可以看出, 这里谈的是可以撤回的离婚。在这种离婚声明后, 丈夫前面只有两条路可走。要么他挽留妻子并善意地对待她, 要么以厚道的做法与她离婚。他不准虐待她, 使她处于一种悬挂状态。
3
بَلَغَ الْاَجَلَ کے دو معنے ہیں۔ یہ بھی کہ مدت کے خاتمہ کے قریب پہنچ گیا اور یہ بھی کہ مدت پوری کرلی۔ اس جگہ پہلے معنے مراد ہیں۔ علامہ قرطبی ہسپانوی مفسر لکھتے ہیں کہ اس آیت میں اول الذکر معنوں پر تمام علمائے امت کا اتفاق ہے۔ کسی نے اس کے خلاف نہیں کہا۔ عربی کا محاورہ ہے کہ جب مسافر شہر کے قریب پہنچتا ہے تو کہتا ہے کہ بَلَغْنَا الْبَلَدَ ہم شہر پہنچ گئے۔ اردو میں بھی یہ استعمال کثرت سے پایا جاتا ہے فَامْسِکُوْھُنَّ بِمَعْرُوْفٍ اَوْ سَرِّحُوْھُنَّ بِمَعْرُوْفٍ میں اس بات پر زور دیا کہ عورتوں سے دو ہی قسم کا سلوک کرنے کا حکم ہے۔ یا تو انہیں مناسب رنگ م
4
’’ان کو روک لو‘‘ سے مراد یہ ہے کہ رجوع کرلو اور طلاق واپس لے لو۔ مگر فرماتا ہے یہ رجوع معروف طریق پر ہونا چاہییٔ۔ ایسا نہ ہو کہ عورت کی بدنامی ہو اور یا پھر ان کو طلاق تو دے دو مگر طلاق دیتے وقت بھی یہ خیال رکھو کہ ان کے ساتھ حسن سلوک ہو۔ ان کو ذلیل اور بدنام نہ کرو۔
a
2:229; 65:5.
b
See 2:230.
c
3:104.
238
Important Words:
بلغن (they approach) is from بلغ which means, he reached or came to or attained; or he was near to reaching or attaining (Lane).
اجل (period) is the noun-infinitive from the verb اجل meaning, he or it delayed or fell short. اجل الشیء means, he appointed a time or period for the thing. اجل therefore means, the term or period appointed or specified for a thing; also the end of such period. Death is called اجل because for every life there is an appointed time when it must come to an end (Aqrab Lane).
یعظکم (exhorts you). یعظ is derived from وعظ meaning, he gave him good advice; he exhorted him; he admonished him; he warned him of the consequences of his actions and called him to a life of righteousness (Aqrab).
Commentary:
The verse contains a general injunction about the treatment of divorced women.
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced, there are only two courses open to the husband. He may either retain his wife and treat her with kindness or he may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense. The concluding part of the verse warns the husband against making light of the commandments of Allah relating to the rights of women, adding that, God being All-Knowing, even the hidden intentions and secret machinations of man are known to Him.
a
2:229; 65:5.
b
See 2:230.
c
3:104.
283A
The expression Balaghal-Ajala means, he approached the end of the period; or he reached the end of, or completed, the period. According to consensus of scholarly opinion, the first meaning applies here (Qurtubi).
284
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced there are only two courses open to the husband. He may either retain his wife and treat her with kindness or may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense.
وَالَّذِیۡنَ اتَّخَذُوۡا مَسۡجِدًا ضِرَارًا وَّکُفۡرًا وَّتَفۡرِیۡقًۢا بَیۡنَ الۡمُؤۡمِنِیۡنَ وَاِرۡصَادًا لِّمَنۡ حَارَبَ اللّٰہَ وَرَسُوۡلَہٗ مِنۡ قَبۡلُ ۚ وَلَیَحۡلِفُنَّ اِنۡ اَرَدۡنَاۤ اِلَّا الۡحُسۡنٰی ۖ وَاللّٰہُ یَشۡہَدُ اِنَّہُمۡ لَکٰذِبُوۡنَ
63:2.
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
63:2.
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
63:2.
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
c
63:2.
5
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
a
63:2.
1256
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
a
63:2.
1217
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.