ذِکۡر
Appears 69 times in Quran
Derived Words (30)
Words derived from the stem "ذِکۡر".
- their admonition
- their admonition
- a source of honour
- a reminder
- an exhortation
- honour
- Reminder
- in the remembrance
- mention
- eminence
- at the remembrance
- a reminder
- is a reminder
- My remembrance
- the remembrance of Allah
- and remembrance
- Woe, then, to those whose hearts are hardened against the remembrance of Allah
- concerning it
Occurrences in Quran
Found 69 verses containing "ذِکۡر".
فَاِذَا قَضَیۡتُمۡ مَّنٰسِکَکُمۡ فَاذۡکُرُوا اللّٰہَ کَذِکۡرِکُمۡ اٰبَآءَکُمۡ اَوۡ اَشَدَّ ذِکۡرًا ۗ فَمِنَ النَّاسِ مَنۡ یَّقُوۡلُ رَبَّنَاۤ اٰتِنَا فِی الدُّنۡیَا وَمَا لَہٗ فِی الۡاٰخِرَۃِ مِنۡ خَلٰقٍ
2:129.
See 2:153.
4:135; 42:21.
2:129.
See 2:153.
4:135; 42:21.
Important Words:
فاذکروا (celebrate praises of) is derived from ذکر which means, (1) he talked of him by way of praising him; (2) he remembered him in his heart (Aqrab & Mufradat). See also 2:41, 153.
او (or) is a preposition, used to convey a number of meanings, the more important being: (1) or; (2) and; (3) nay; (4) unless; (5) until (Aqrab & Lane).
خلاق (share) means, an abundant share in what is good (Aqrab).
Commentary:
The clause, celebrate the praises of Allah as you celebrated the praises of your fathers, points to a practice of pagan Arabs who used to gather together at a certain place in Mina after the performance of the rites of Pilgrimage and glorify their forefathers by reciting poems in their praise. Muslims are here bidden to glorify God instead, and praise Him as they used to praise their forefathers, and, the words "even more than that" have been added to emphasize that God’s praises should transcend all, for the word او (or) also means, "nay". It is also possible that the word ك (as) in the expression کذکرکم (as you celebrated praises) has been used only to denote general similarity without reference to degree, and the word او (or) has been used in the sense of "and". In this case the verse would mean that though in the general manner of praise your celebration of God’s praises may resemble the praises with which you glorified your fathers, in degree it should excel it, being اشد (stronger, loftier and firmer).
Here is a good example of how the Quran, while retaining some old customs, improved upon and, spiritualised them to serve the ends of Islam.
The clause, when you have performed the acts of worship prescribed for you, celebrate the praises of Allah as you celebrated the praises of your fathers or even more than that, has yet another meaning. As the word ذکر also means 'remembering' and the word اب (father) includes mother as well (12:101), the clause may also signify that the rites of Pilgrimage, if performed in the right spirit, should fill the heart of man with such love for God as to make him always remember Him just as a child remembers his parents. This is why the Quran begins the word اذکروا with the conjunction ف meaning "so" or "then", hinting that the result of the performance of the rites of Pilgrimage should be that a pilgrim should ever after remember his Creator with the fondness displayed by a child for his parents. But this is only the first stage. With holier men God’s love should be even greater, as the verse hints in the words, or even more than that. Says the Holy Prophet, "The sign of true faith is that a believer’s love for God and His Apostle should be greater than his love for any other being or thing" (Bukhari).
The concluding clause, i.e. of men there are some who say, 'Our Lord, grant us (good things) in this world, and such a one shall have no share in the Hereafter, points to the fact that if the pilgrim confines himself to the celebration of the praises of his fathers and forgets his Creator, he would be like a person who spends all his efforts in the pursuit of this world, even his prayers being confined to search after worldly things. Such a person shall evidently have no claim to the good things of the Hereafter. It is also significant that in this clause the Quran does not use the word حسنة (good things) with the words فی الدنیا (in this world) thereby hinting that such men generally make no distinction between the good things of this world and the bad things thereof, their sole object being the things of this world, irrespective of whether they are good or bad.
As explained under Important Words, the word خلاق (share) occurring in the clause, such a one shall have no share in the Hereafter, really means, "an abundant share in what is good". So the verse would really mean not that such a person will get only a small share in the Hereafter but that, by remaining engrossed in the things of this world, he will deprive himself of a big share and will get no share at all. As the Quran has to condense vast subjects in a small space, it purposely uses words and constructions that take the smallest space but convey the vastest meaning.
a
2:129.
b
2:153.
c
4:135; 42:21.
a
2:129.
b
See 2:153.
c
4:135; 42:21.
207
Important Words:
فاذکروا (celebrate praises of) is derived from ذکر which means, (1) he talked of him by way of praising him; (2) he remembered him in his heart (Aqrab & Mufradat). See also 2:41, 153.
او (or) is a preposition, used to convey a number of meanings, the more important being: (1) or; (2) and; (3) nay; (4) unless; (5) until (Aqrab & Lane).
خلاق (share) means, an abundant share in what is good (Aqrab).
Commentary:
The clause, celebrate the praises of Allah as you celebrated the praises of your fathers, points to a practice of pagan Arabs who used to gather together at a certain place in Mina after the performance of the rites of Pilgrimage and glorify their forefathers by reciting poems in their praise. Muslims are here bidden to glorify God instead, and praise Him as they used to praise their forefathers, and, the words "even more than that" have been added to emphasize that God’s praises should transcend all, for the word او (or) also means, "nay". It is also possible that the word ك (as) in the expression کذکرکم (as you celebrated praises) has been used only to denote general similarity without reference to degree, and the word او (or) has been used in the sense of "and". In this case the verse would mean that though in the general manner of praise your celebration of God’s praises may resemble the praises with which you glorified your fathers, in degree it should excel it, being اشد (stronger, loftier and firmer).
Here is a good example of how the Quran, while retaining some old customs, improved upon and, spiritualised them to serve the ends of Islam.
The clause, when you have performed the acts of worship prescribed for you, celebrate the praises of Allah as you celebrated the praises of your fathers or even more than that, has yet another meaning. As the word ذکر also means 'remembering' and the word اب (father) includes mother as well (12:101), the clause may also signify that the rites of Pilgrimage, if performed in the right spirit, should fill the heart of man with such love for God as to make him always remember Him just as a child remembers his parents. This is why the Quran begins the word اذکروا with the conjunction ف meaning "so" or "then", hinting that the result of the performance of the rites of Pilgrimage should be that a pilgrim should ever after remember his Creator with the fondness displayed by a child for his parents. But this is only the first stage. With holier men God’s love should be even greater, as the verse hints in the words, or even more than that. Says the Holy Prophet, "The sign of true faith is that a believer’s love for God and His Apostle should be greater than his love for any other being or thing" (Bukhari).
The concluding clause, i.e. of men there are some who say, 'Our Lord, grant us (good things) in this world, and such a one shall have no share in the Hereafter, points to the fact that if the pilgrim confines himself to the celebration of the praises of his fathers and forgets his Creator, he would be like a person who spends all his efforts in the pursuit of this world, even his prayers being confined to search after worldly things. Such a person shall evidently have no claim to the good things of the Hereafter. It is also significant that in this clause the Quran does not use the word حسنة (good things) with the words فی الدنیا (in this world) thereby hinting that such men generally make no distinction between the good things of this world and the bad things thereof, their sole object being the things of this world, irrespective of whether they are good or bad.
As explained under Important Words, the word خلاق (share) occurring in the clause, such a one shall have no share in the Hereafter, really means, "an abundant share in what is good". So the verse would really mean not that such a person will get only a small share in the Hereafter but that, by remaining engrossed in the things of this world, he will deprive himself of a big share and will get no share at all. As the Quran has to condense vast subjects in a small space, it purposely uses words and constructions that take the smallest space but convey the vastest meaning.
b
2:129.
c
See 2:153.
d
4:135; 42:21.
اِنَّمَا یُرِیۡدُ الشَّیۡطٰنُ اَنۡ یُّوۡقِعَ بَیۡنَکُمُ الۡعَدٰوَۃَ وَالۡبَغۡضَآءَ فِی الۡخَمۡرِ وَالۡمَیۡسِرِ وَیَصُدَّکُمۡ عَنۡ ذِکۡرِ اللّٰہِ وَعَنِ الصَّلٰوۃِ ۖ فَہَلۡ اَنۡتُمۡ مُّنۡتَہُوۡنَ
After stating that the four things mentioned in the previous verse are all abomination in one sense or another, the present verse is confined to two of them—wine and games of chance—and gives additional reasons against them. These reasons rest on political, social, spiritual and socio-religious grounds, these being implied in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer."
Commentary:
After stating that the four things mentioned in the previous verse are all رجس (abomination) in one sense or another, the present verse confines itself to two of the four mentioned things—wine and games of hazard—and gives additional reasons against them. These reasons are, as stated in the verse, four in number and rest on political, social, spiritual and socio-religious grounds, this being hinted in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer". The interrogation in the clause, But will you keep back?, embodies a strong admonition not to do the thing, the use of the interrogative form being the most effective form of exhortation. See also 2:220.
719
Commentary:
After stating that the four things mentioned in the previous verse are all رجس (abomination) in one sense or another, the present verse confines itself to two of the four mentioned things—wine and games of hazard—and gives additional reasons against them. These reasons are, as stated in the verse, four in number and rest on political, social, spiritual and socio-religious grounds, this being hinted in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer". The interrogation in the clause, But will you keep back?, embodies a strong admonition not to do the thing, the use of the interrogative form being the most effective form of exhortation. See also 2:220.
790A
After stating that the four things mentioned in the previous verse are all abomination in one sense or another, the present verse is confined to two of them—wine and games of chance—and gives additional reasons against them. These reasons rest on political, social, spiritual and socio-religious grounds, these being implied in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer."
وَمَا عَلَی الَّذِیۡنَ یَتَّقُوۡنَ مِنۡ حِسَابِہِمۡ مِّنۡ شَیۡءٍ وَّلٰکِنۡ ذِکۡرٰی لَعَلَّہُمۡ یَتَّقُوۡنَ
6:53.
6:53.
a
6:53.
a
6:53.
815
Important Words:
ذکری (to admonish). See the preceding verse.
b
6:53.
اُولٰٓئِکَ الَّذِیۡنَ ہَدَی اللّٰہُ ۖ فَبِہُدٰٮہُمُ اقۡتَدِہۡ ۗ قُل لَّاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ اَجۡرًا ۖ اِنۡ ہُوَ اِلَّا ذِکۡرٰی لِلۡعٰلَمِیۡنَ
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
833
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
872
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
کِتٰبٌ اُنۡزِلَ اِلَیۡکَ فَلَا یَکُنۡ فِیۡ صَدۡرِکَ حَرَجٌ مِّنۡہُ لِتُنۡذِرَ بِہٖ وَذِکۡرٰی لِلۡمُؤۡمِنِیۡنَ
6:52; 19:98; 25:2.
6:52; 19:98; 25:2.
Commentary:
This verse is addressed to each and every believer, and not particularly to the Holy Prophet. The believers are told that the Quran is God’s own revelation and not the outcome of the Prophet’s mind, and since it is the revealed Word of the All-Knowing God, they should feel no straitness or hesitance in acting upon its injunctions and preaching them to others.
c
6:52; 19:98; 25:2.
c
6:52; 19:98; 25:2.
907
Commentary:
This verse is addressed to each and every believer, and not particularly to the Holy Prophet. The believers are told that the Quran is God’s own revelation and not the outcome of the Prophet’s mind, and since it is the revealed Word of the All-Knowing God, they should feel no straitness or hesitance in acting upon its injunctions and preaching them to others.
c
6:52; 19:98; 25:2.
943
This verse is addressed to every believer, and not particularly to the Holy Prophet.
اَوَعَجِبۡتُمۡ اَنۡ جَآءَکُمۡ ذِکۡرٌ مِّنۡ رَّبِّکُمۡ عَلٰی رَجُلٍ مِّنۡکُمۡ لِیُنۡذِرَکُمۡ وَلِتَتَّقُوۡا وَلَعَلَّکُمۡ تُرۡحَمُوۡنَ
7:70; 10:3; 38:5; 50:3.
7:70; 10:3; 38:5; 50:3.
7:70; 10:3; 38:5; 50:3.
Commentary:
The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that Divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a Divine Message can be conferred upon an ordinary person from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb), Who is not only their Creator but Who also nourishes them and looks after their physical and spiritual needs, and Who, by sending down a new revelation, has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that Divine revelation should come to a man from among them. Do they think that they have become so degraded that none of them could become the recipient of Divine revelation?
e
7:70; 10:3; 38:5; 50:3.
c
7:70; 10:3; 38:5; 50:3.
962
Commentary:
The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that Divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a Divine Message can be conferred upon an ordinary person from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb), Who is not only their Creator but Who also nourishes them and looks after their physical and spiritual needs, and Who, by sending down a new revelation, has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that Divine revelation should come to a man from among them. Do they think that they have become so degraded that none of them could become the recipient of Divine revelation?
c
7:70; 10:3; 38:5; 50:3.
اَوَعَجِبۡتُمۡ اَنۡ جَآءَکُمۡ ذِکۡرٌ مِّنۡ رَّبِّکُمۡ عَلٰی رَجُلٍ مِّنۡکُمۡ لِیُنۡذِرَکُمۡ ۚ وَاذۡکُرُوۡۤا اِذۡ جَعَلَکُمۡ خُلَفَآءَ مِنۡۢ بَعۡدِ قَوۡمِ نُوۡحٍ وَّزَادَکُمۡ فِی الۡخَلۡقِ بَصۜۡطَۃً ۖ فَاذۡکُرُوۡۤا اٰلَآءَ اللّٰہِ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
The Adites were a very prosperous and powerful people.
The words also mean that He increased your posterity.
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
f
7:64; 10:3; 38:5; 50:3.
g
6:166; 7:75, 130; 10:15.
504
阿德人过去是非常繁荣强盛的民族。
1
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
a
7:64; 10:3; 38:5; 50:3.
b
6:166; 7:75, 130; 10:15.
968
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
e
7:64; 10:3; 38:5; 50:3.
f
6:166; 7:75, 130; 10:15.
997
The Adites were a very prosperous and powerful people.
997A
The words also mean that He increased your posterity.
وَکُلًّا نَّقُصُّ عَلَیۡکَ مِنۡ اَنۡۢبَآءِ الرُّسُلِ مَا نُثَبِّتُ بِہٖ فُؤَادَکَ ۚ وَجَآءَکَ فِیۡ ہٰذِہِ الۡحَقُّ وَمَوۡعِظَۃٌ وَّذِکۡرٰی لِلۡمُؤۡمِنِیۡنَ
25:33.
25:33.
25:33.
Commentary:
This verse clearly proves that the accounts of the previous Prophets have not been narrated in the Quran merely as simple facts of history, but contain prophetic allusions to similar incidents that were to occur in the life of the Holy Prophet. If it had not been so, how could these accounts be said to bring satisfaction to his mind and "make his heart firm." It was only when these accounts were to be taken as future incidents of his own life, that they could bring satisfaction to the Holy Prophet. In these accounts he saw how his enemies were to behave towards him, how they were to be discomfited and how his cause was to triumph in the end. As he was the representative of all previous Prophets, therefore, more or less, he was to pass through all the experiences through which his predecessors in the prophetic office had passed.
a
25:33.
a
25:33.
1501
Commentary:
This verse clearly proves that the accounts of the previous Prophets have not been narrated in the Quran merely as simple facts of history, but contain prophetic allusions to similar incidents that were to occur in the life of the Holy Prophet. If it had not been so, how could these accounts be said to bring satisfaction to his mind and "make his heart firm." It was only when these accounts were to be taken as future incidents of his own life, that they could bring satisfaction to the Holy Prophet. In these accounts he saw how his enemies were to behave towards him, how they were to be discomfited and how his cause was to triumph in the end. As he was the representative of all previous Prophets, therefore, more or less, he was to pass through all the experiences through which his predecessors in the prophetic office had passed.
a
25:33.
وَمَا تَسۡـَٔلُہُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ ہُوَ اِلَّا ذِکۡرٌ لِّلۡعٰلَمِیۡنَ
38:88; 81:28.
38:88; 81:28.
38:88; 81:28.
Important Words:
ذکر (honour) means, remembrance; praise or eulogy; eminence or honour, etc. (Lane). See also 2:153.
Commentary:
The word ذکر having been used here in the sense of eminence and honour, the verse asks, why the people should take umbrage at the promises of greatness and glory given to the Holy Prophet, when, if they accept him, they are to share those blessings with him; and why, like the brothers of Joseph, should they think that the Holy Prophet’s greatness would mean their own downfall? The verse thus implies another resemblance of the Holy Prophet with Joseph, inasmuch as his people came to inherit power and glory through him, just as Joseph’s brothers became honoured and respected through him.
e
38:88; 81:28.
b
38:88; 81:28.
1604
Important Words:
ذکر (honour) means, remembrance; praise or eulogy; eminence or honour, etc. (Lane). See also 2:153.
Commentary:
The word ذکر having been used here in the sense of eminence and honour, the verse asks, why the people should take umbrage at the promises of greatness and glory given to the Holy Prophet, when, if they accept him, they are to share those blessings with him; and why, like the brothers of Joseph, should they think that the Holy Prophet’s greatness would mean their own downfall? The verse thus implies another resemblance of the Holy Prophet with Joseph, inasmuch as his people came to inherit power and glory through him, just as Joseph’s brothers became honoured and respected through him.
c
38:88; 81:28.
وَاَقِمِ الصَّلٰوۃَ طَرَفَیِ النَّہَارِ وَزُلَفًا مِّنَ الَّیۡلِ ۚ اِنَّ الۡحَسَنٰتِ یُذۡہِبۡنَ السَّیِّاٰتِ ۚ ذٰلِکَ ذِکۡرٰی لِلذّٰکِرِیۡنَ
17:79.
17:79.
17:79.
Important Words:
طرفی النھار (two ends of the day). طرف means, the extremity or end of anything; a side; a lateral, or an outward, or adjacent part or portion of a thing; a region, district, quarter or tract; a part, portion, piece or bit of a thing. کریم الطرفین means, generous or noble in respect of both male and female ancestors. اطراف (plural of طرف) means a man’s father and mother and brothers and paternal uncles and any near relations whom it is unlawful for him to marry; noble or exalted men. اطراف الارض means, the noble or exalted men or the learned men of the earth or land. طرفی النھار means, two ends of the day i.e. morning and afternoon or the morning as well as afternoon and late afternoon (Lane & Aqrab).
زلفا من اللیل (hours of the night that are nearer the day). زلفا is derived from زلف. They say زلف الشیء i.e. he did the thing previously or beforehand. ازلفه means, he made or brought or drew him or it near. They say ازلف الاشیاء i.e. he collected the things together. زلفا which is the plural of زلفة means, nearness with respect to rank, degree or station; or simply rank or grade; a portion of the first part of the night, whether small or large. It also means, hours or periods of the night commencing from the daytime, and the hours or periods of the daytime commencing from the night; or hour or period joining day and night at both ends (Lane & Aqrab).
Commentary:
The preceding verse spoke of the responsibilities of the Holy Prophet and those of his followers. As full acquittal of such heavy and onerous responsibilities is beyond human power, the verse under comment suggests some methods which can help a Muslim successfully to discharge them. The first method suggested is Prayer and worship of God, because one urgently needs God’s help for discharging such heavy tasks. By Prayer favourable Divine decrees come into operation.
The words, Surely good works drive away the evil ones, suggest effective ways by which evils can be overcome and eradicated. The setting of a good example is one of them. It wins the hearts of men and makes them copy it. In this way the emulation of good makes evil gradually disappear. It is actions and not words that can overcome evil and efface it. Very few persons follow an independent line of action. A vast majority of them only follow and imitate others. Therefore a good example is an excellent way of establishing virtue in the world.
Another method implied in these words is that we should exhort people to virtue. The proper preaching of good greatly helps men to shun evil ways.
The doing of good to people and treating them with kindness is yet another method which goes a long way to inclining the hearts of men to good works. A kindly and beneficent deed done to a person in need makes him give ear to advice. This is the third way suggested in this verse.
In addition to these methods for the preaching and propagation of good, the words, Surely good works drive away the evil ones, also contain a sure guidance for the spiritual progress of the workers themselves. If a person desires to get rid of an evil habit, he should begin to practise a corresponding virtue. In this way he will soon get rid of his evil habit. The words also tell us that to avoid the evil consequences of our misdeeds we should practise more and more virtue. The more virtue we practise, the more secure will we become from the consequences of our evil deeds.
Incidentally, the verse also hints at the different times of Prayer prescribed for the Faithful. They are deducible from the words طرفی النھار (two ends of the day) and زلفا من اللیل (hours of the night that are nearer the day).
a
17:79.
a
17:79.
1495
Important Words:
طرفی النھار (two ends of the day). طرف means, the extremity or end of anything; a side; a lateral, or an outward, or adjacent part or portion of a thing; a region, district, quarter or tract; a part, portion, piece or bit of a thing. کریم الطرفین means, generous or noble in respect of both male and female ancestors. اطراف (plural of طرف) means a man’s father and mother and brothers and paternal uncles and any near relations whom it is unlawful for him to marry; noble or exalted men. اطراف الارض means, the noble or exalted men or the learned men of the earth or land. طرفی النھار means, two ends of the day i.e. morning and afternoon or the morning as well as afternoon and late afternoon (Lane & Aqrab).
زلفا من اللیل (hours of the night that are nearer the day). زلفا is derived from زلف. They say زلف الشیء i.e. he did the thing previously or beforehand. ازلفه means, he made or brought or drew him or it near. They say ازلف الاشیاء i.e. he collected the things together. زلفا which is the plural of زلفة means, nearness with respect to rank, degree or station; or simply rank or grade; a portion of the first part of the night, whether small or large. It also means, hours or periods of the night commencing from the daytime, and the hours or periods of the daytime commencing from the night; or hour or period joining day and night at both ends (Lane & Aqrab).
Commentary:
The preceding verse spoke of the responsibilities of the Holy Prophet and those of his followers. As full acquittal of such heavy and onerous responsibilities is beyond human power, the verse under comment suggests some methods which can help a Muslim successfully to discharge them. The first method suggested is Prayer and worship of God, because one urgently needs God’s help for discharging such heavy tasks. By Prayer favourable Divine decrees come into operation.
The words, Surely good works drive away the evil ones, suggest effective ways by which evils can be overcome and eradicated. The setting of a good example is one of them. It wins the hearts of men and makes them copy it. In this way the emulation of good makes evil gradually disappear. It is actions and not words that can overcome evil and efface it. Very few persons follow an independent line of action. A vast majority of them only follow and imitate others. Therefore a good example is an excellent way of establishing virtue in the world.
Another method implied in these words is that we should exhort people to virtue. The proper preaching of good greatly helps men to shun evil ways.
The doing of good to people and treating them with kindness is yet another method which goes a long way to inclining the hearts of men to good works. A kindly and beneficent deed done to a person in need makes him give ear to advice. This is the third way suggested in this verse.
In addition to these methods for the preaching and propagation of good, the words, Surely good works drive away the evil ones, also contain a sure guidance for the spiritual progress of the workers themselves. If a person desires to get rid of an evil habit, he should begin to practise a corresponding virtue. In this way he will soon get rid of his evil habit. The words also tell us that to avoid the evil consequences of our misdeeds we should practise more and more virtue. The more virtue we practise, the more secure will we become from the consequences of our evil deeds.
Incidentally, the verse also hints at the different times of Prayer prescribed for the Faithful. They are deducible from the words طرفی النھار (two ends of the day) and زلفا من اللیل (hours of the night that are nearer the day).
c
17:79.