شَاکِر
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "شَاکِر".
Occurrences in Quran
Found 4 verses containing "شَاکِر".
۞ اِنَّ الصَّفَا وَالۡمَرۡوَۃَ مِنۡ شَعَآئِرِ اللّٰہِ ۖ فَمَنۡ حَجَّ الۡبَیۡتَ اَوِ اعۡتَمَرَ فَلَا جُنَاحَ عَلَیۡہِ اَنۡ یَّطَّوَّفَ بِہِمَا ۚ وَمَنۡ تَطَوَّعَ خَیۡرًا فَاِنَّ اللّٰہَ شَاکِرٌ عَلِیۡمٌ
22:33.
صفا اور مروہ مکہ میں دو پہاڑیاں ہیں۔
بِھِمَاکے معنے یہاں فِیْھِمَاکے ہیں‘ یعنی ان دونوں پہاڑیوں کے درمیان اِدھر سے اُدھر اُن قواعد کے مطابق جو سنت سے ثابت ہیں دوڑے۔
مدینہ کے لوگ صفا اور مروۃ کے درمیان سعی کرنے کو گناہ سمجھتے تھے (تفسیر کبیر جلد دوم ص ۳۰۷)۔
22:33.
As-Safa and Al-Marwah are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. These hills stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special care of her and her son, Ishmael, on the other. A visit to these hills deeply impresses the pilgrim with the love, fidelity to and power, of God.
The words, whoso does good beyond what is obligatory, do not refer to Hajj (Greater Pilgrimage), which under certain conditions is obligatory on every Muslim once in a life-time, but to ‘Umrah (Lesser Pilgrimage) which is not obligatory but only supererogatory. The words may also be considered to refer to any additional pilgrimage which a Muslim may perform, after he has performed the obligatory one.
22:33.
Important Words:
الصفا والمروة (As-Safa and Al-Marwah) are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. Both Arabian history and the traditions of Islam connect these hills with the story of Hagar and Ishmael when Abraham left them near these hills under God’s command. Ishmael was yet a child, and when the scanty provisions ran out and he was in a pitiable condition for want of water, Hagar anxiously and repeatedly ran between these two hills in search of water and help, but none was found. When, however, she was in her seventh circuit, an angel of God called to her saying that God had brought forth a spring of water near her son and that she should go and look to it (Bukhari, ch. on Anbiya’). Thus the hills of صفا (Safa) and مروة (Marwah) became شعائر الله i.e. Signs of God worthy of due honour and respect in the sight of every true believer. The Bible also makes mention of مروة in a somewhat changed form (Gen. 22:2; also Enc. Bib. under Moriah) in connection with the sacrifice of Abraham’s son.
شعائر (Signs) is the plural of شعیرة which is derived from شعر meaning, he knew or he perceived. Thus شعیرة means: (1) anything by means of which another thing may be known; (2) a sign; (3) anything which is considered or is performed as a mark of submission to God; (4) the rites of pilgrimage and practices pertaining thereto (Aqrab).
حج (is on pilgrimage) means: (1) he sought a person or thing; (2) he went or repaired to a person or thing; (3) he went to a person again and again; (4) he visited a holy place; (5) he performed حج (Pilgrimage) to the Ka‘bah; (6) he overpowered a person in argument (Aqrab).
اعتمر (performs ‘Umrah) is derived from عمر which means, he occupied or tenanted a house; he worshipped God and prayed to Him. اعتمر means, he went to, or visited, a place. عمرة means, visiting a place; worshipping and praying to God; performing Lesser Pilgrimage in which some of the rites of حج are left out (Aqrab).
تطوع (does beyond what is obligatory) is derived from طاع i.e. he obeyed; he did an act willingly and voluntarily. The infinitive الطوع means: (1) obedience; (2) doing an act willingly without its being obligatory on one. تطوع means, he performed an act with effort and volition. تطوع خیرا means, he performed a good act which was not obligatory on him (Aqrab & Mufradat).
Commentary:
To a superficial observer the verse under comment dealing with the subject of Pilgrimage appears to have no connection with the preceding ones which deal with the subject of trials and sacrifices. But a deeper study will at once disclose a very close connection between the two. The preceding verses warned Muslims to be prepared for sacrifices and gave them the glad tidings that if they performed the required sacrifices willingly and patiently, God would bless them greatly and would show special mercy to them and would remember them with kindness and would provide guidance for them whenever needed. Now, in order to bring home to them the truth of this promise, He invites the attention of Muslims to the great sacrifice of Abraham near the site of As-Safa and Al-Marwah. Abraham obeyed His Lord and left his wife Hagar and his son Ishmael near these two hills of Mecca, which was then a most desolate tract. The seed was sown in a soil which was apparently the most barren of all soils, but how wonderfully it prospered! God was a most Loving and Faithful God who so fondly remembered His servants, Abraham and Ishmael, even after the lapse of 2,500 years, and Muslims can expect the same love and the same fidelity from Him, if they too love and obey Him. Safa and Marwah, as explained under Important Words above, are two hills which stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special treatment of her and her son on the other. A visit to these hills makes the pilgrim deeply impressed with the love, fidelity and power of God.
The words, it is no sin for him, should not be taken to mean that performing the circuit between Safa and Marwah is only permissible and not obligatory. The expression is used simply to remove the aversion to such performance found among certain persons on the basis of the fact that heathen Arabs had placed two idols on these two hills (Muslim). God removed this erroneous notion by saying that it was no sin to perform the circuit between Safa and Marwah, which on account of the great sacrifice of Abraham, Hagar and Ishmael on the one hand and the resulting blessings of God on the other, had become شعائر الله i.e. great Signs of God. That the performance of these circuits is obligatory in both حج and عمرة(the Greater and the Lesser Pilgrimage) is clear from the practice of the Holy Prophet and his injunctions to his followers (Bukhari, ch. Al-Hajj).
The words, whoso does good beyond what is obligatory, do not refer to حج (Greater Pilgrimage), which under certain conditions is obligatory on each Muslim once in a lifetime, but to عمرة (Lesser Pilgrimage) which is not obligatory but simply supererogatory. The words may also be considered to refer to any additional حج or Pilgrimage which a Muslim may perform, after he has performed the one obligatory Pilgrimage.
As this verse mentions the subject of Pilgrimage only secondarily, we are not giving here a note on the rites and philosophy of which will be discussed when we come to the relevant verses.
e
22:33.
1
صفا اور مروہ مکہ میں دو پہاڑیاں ہیں۔
2
بِھِمَاکے معنے یہاں فِیْھِمَاکے ہیں‘ یعنی ان دونوں پہاڑیوں کے درمیان اِدھر سے اُدھر اُن قواعد کے مطابق جو سنت سے ثابت ہیں دوڑے۔
3
مدینہ کے لوگ صفا اور مروۃ کے درمیان سعی کرنے کو گناہ سمجھتے تھے (تفسیر کبیر جلد دوم ص ۳۰۷)۔
a
22:33.
165
Important Words:
الصفا والمروة (As-Safa and Al-Marwah) are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. Both Arabian history and the traditions of Islam connect these hills with the story of Hagar and Ishmael when Abraham left them near these hills under God’s command. Ishmael was yet a child, and when the scanty provisions ran out and he was in a pitiable condition for want of water, Hagar anxiously and repeatedly ran between these two hills in search of water and help, but none was found. When, however, she was in her seventh circuit, an angel of God called to her saying that God had brought forth a spring of water near her son and that she should go and look to it (Bukhari, ch. on Anbiya’). Thus the hills of صفا (Safa) and مروة (Marwah) became شعائر الله i.e. Signs of God worthy of due honour and respect in the sight of every true believer. The Bible also makes mention of مروة in a somewhat changed form (Gen. 22:2; also Enc. Bib. under Moriah) in connection with the sacrifice of Abraham’s son.
شعائر (Signs) is the plural of شعیرة which is derived from شعر meaning, he knew or he perceived. Thus شعیرة means: (1) anything by means of which another thing may be known; (2) a sign; (3) anything which is considered or is performed as a mark of submission to God; (4) the rites of pilgrimage and practices pertaining thereto (Aqrab).
حج (is on pilgrimage) means: (1) he sought a person or thing; (2) he went or repaired to a person or thing; (3) he went to a person again and again; (4) he visited a holy place; (5) he performed حج (Pilgrimage) to the Ka‘bah; (6) he overpowered a person in argument (Aqrab).
اعتمر (performs ‘Umrah) is derived from عمر which means, he occupied or tenanted a house; he worshipped God and prayed to Him. اعتمر means, he went to, or visited, a place. عمرة means, visiting a place; worshipping and praying to God; performing Lesser Pilgrimage in which some of the rites of حج are left out (Aqrab).
تطوع (does beyond what is obligatory) is derived from طاع i.e. he obeyed; he did an act willingly and voluntarily. The infinitive الطوع means: (1) obedience; (2) doing an act willingly without its being obligatory on one. تطوع means, he performed an act with effort and volition. تطوع خیرا means, he performed a good act which was not obligatory on him (Aqrab & Mufradat).
Commentary:
To a superficial observer the verse under comment dealing with the subject of Pilgrimage appears to have no connection with the preceding ones which deal with the subject of trials and sacrifices. But a deeper study will at once disclose a very close connection between the two. The preceding verses warned Muslims to be prepared for sacrifices and gave them the glad tidings that if they performed the required sacrifices willingly and patiently, God would bless them greatly and would show special mercy to them and would remember them with kindness and would provide guidance for them whenever needed. Now, in order to bring home to them the truth of this promise, He invites the attention of Muslims to the great sacrifice of Abraham near the site of As-Safa and Al-Marwah. Abraham obeyed His Lord and left his wife Hagar and his son Ishmael near these two hills of Mecca, which was then a most desolate tract. The seed was sown in a soil which was apparently the most barren of all soils, but how wonderfully it prospered! God was a most Loving and Faithful God who so fondly remembered His servants, Abraham and Ishmael, even after the lapse of 2,500 years, and Muslims can expect the same love and the same fidelity from Him, if they too love and obey Him. Safa and Marwah, as explained under Important Words above, are two hills which stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special treatment of her and her son on the other. A visit to these hills makes the pilgrim deeply impressed with the love, fidelity and power of God.
The words, it is no sin for him, should not be taken to mean that performing the circuit between Safa and Marwah is only permissible and not obligatory. The expression is used simply to remove the aversion to such performance found among certain persons on the basis of the fact that heathen Arabs had placed two idols on these two hills (Muslim). God removed this erroneous notion by saying that it was no sin to perform the circuit between Safa and Marwah, which on account of the great sacrifice of Abraham, Hagar and Ishmael on the one hand and the resulting blessings of God on the other, had become شعائر الله i.e. great Signs of God. That the performance of these circuits is obligatory in both حج and عمرة(the Greater and the Lesser Pilgrimage) is clear from the practice of the Holy Prophet and his injunctions to his followers (Bukhari, ch. Al-Hajj).
The words, whoso does good beyond what is obligatory, do not refer to حج (Greater Pilgrimage), which under certain conditions is obligatory on each Muslim once in a lifetime, but to عمرة (Lesser Pilgrimage) which is not obligatory but simply supererogatory. The words may also be considered to refer to any additional حج or Pilgrimage which a Muslim may perform, after he has performed the one obligatory Pilgrimage.
As this verse mentions the subject of Pilgrimage only secondarily, we are not giving here a note on the rites and philosophy of which will be discussed when we come to the relevant verses.
a
22:33.
184
As-Safa and Al-Marwah are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. These hills stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special care of her and her son, Ishmael, on the other. A visit to these hills deeply impresses the pilgrim with the love, fidelity to and power, of God.
185
The words, whoso does good beyond what is obligatory, do not refer to Hajj (Greater Pilgrimage), which under certain conditions is obligatory on every Muslim once in a life-time, but to ‘Umrah (Lesser Pilgrimage) which is not obligatory but only supererogatory. The words may also be considered to refer to any additional pilgrimage which a Muslim may perform, after he has performed the obligatory one.
مَّا یَفۡعَلُ اللّٰہُ بِعَذَابِکُمۡ اِنۡ شَکَرۡتُمۡ وَاٰمَنۡتُمۡ ۚ وَکَانَ اللّٰہُ شَاکِرًا عَلِیۡمًا
2:159.
Shukr on the part of God consists in forgiving a person or commending him or regarding him with satisfaction, goodwill or favour and hence necessarily recompensing him or rewarding him (Lane).
2:159.
Commentary:
شکر (gratitude) on the part of man is to have a due sense of the favours of God and render thanks for them both by words of mouth and by action; and on the part of God, it is to give proper rewards to men for their obedience and righteousness. See also 1:2.
c
2:159.
353
شُكْر (Shukr) 用于安拉时是表示安拉宽恕一个人, 或者赞扬他, 或者对他感到满意及有好意或恩宠的意思, 因此必然给他报偿或酬答。(Lane)
c
2:159.
611
Commentary:
شکر (gratitude) on the part of man is to have a due sense of the favours of God and render thanks for them both by words of mouth and by action; and on the part of God, it is to give proper rewards to men for their obedience and righteousness. See also 1:2.
c
2:159.
690
Shukr on the part of God consists in forgiving a person or commending him or regarding him with satisfaction, goodwill or favour and hence necessarily recompensing him or rewarding him (Lane).
شَاکِرًا لِّاَنۡعُمِہِ ۚ اِجۡتَبٰٮہُ وَہَدٰٮہُ اِلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
2:131.
یعنی اللہ تعالیٰ کے۔
2:131.
2:131.
Commentary:
As Abraham believed that all his good qualities were Divine gifts, therefore he was grateful to God.
The straight path mentioned in the verse is the path which leads to God. The word مستقیم signifies the straight and shortest line between two points. Man represents one end of the line and God represents the other, and the straight and shortest path in religion is the line which joins man to God. The verse exhorts Muslims to develop in themselves the qualities that made Abraham the chosen one of God and to steer clear of the path of iniquity and transgression followed by Meccans and Jews. The former altogether rejected the Divine Law and were satisfied with man-made customs and usages and the latter differed and disagreed with regard to its meaning and application and defied and broke it.
f
2:131.
1
یعنی اللہ تعالیٰ کے۔
b
2:131.
1922
Commentary:
As Abraham believed that all his good qualities were Divine gifts, therefore he was grateful to God.
The straight path mentioned in the verse is the path which leads to God. The word مستقیم signifies the straight and shortest line between two points. Man represents one end of the line and God represents the other, and the straight and shortest path in religion is the line which joins man to God. The verse exhorts Muslims to develop in themselves the qualities that made Abraham the chosen one of God and to steer clear of the path of iniquity and transgression followed by Meccans and Jews. The former altogether rejected the Divine Law and were satisfied with man-made customs and usages and the latter differed and disagreed with regard to its meaning and application and defied and broke it.
b
2:131.
اِنَّا ہَدَیۡنٰہُ السَّبِیۡلَ اِمَّا شَاکِرًا وَّاِمَّا کَفُوۡرًا
90:11.
90:11.
90:11.
Commentary:
God has given man reason and understanding. He has made him responsible for his actions, and through His Messengers and Prophets has shown him the way that leads to God-realization. But it is for man to make right use of God-given faculties and opportunities (this being the meaning of شکر), and by submitting to Divine laws to achieve the object of his creation or by flouting them to bring about his spiritual death.
d
90:11.
a
90:11.
4481
Commentary:
God has given man reason and understanding. He has made him responsible for his actions, and through His Messengers and Prophets has shown him the way that leads to God-realization. But it is for man to make right use of God-given faculties and opportunities (this being the meaning of شکر), and by submitting to Divine laws to achieve the object of his creation or by flouting them to bring about his spiritual death.
d
90:11.