صَلِّ
Appears 11 times in Quran
Derived Words (16)
Words derived from the stem "صَلِّ".
- So pray
- pray thou
- and I will most surely crucify you
- and I will surely crucify you
- And pray
- And pray
- So pray
- pray thou
- and I will most surely crucify you
- and I will surely crucify you
- praying
- sends blessings
- will I surely crucify you
- those who offered Prayers
- those who pray
- those who offered Prayers
- those who pray
Occurrences in Quran
Found 11 verses containing "صَلِّ".
فَنَادَتْهُ ٱلْمَلَٰٓئِكَةُ وَهُوَ قَآئِمٌ يُصَلِّى فِى ٱلْمِحْرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ ٱلصَّٰلِحِينَ
محراب کا ترجمہ ہے اور مراد یہ ہے کہ گھر کا پاک و صاف حصہ۔
19:12.
19:8; 21:91.
3:46; 4:172.
Yahya or John is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is Yuhanna which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself.
John came in fulfilment of Malachi’s prophecy, "Behold I will send you Elijah, the Prophet, before the great and terrible day of the Lord" (Mal. 4: 5).
19:13.
19:8; 21:91.
3:46; 4:172.
Important Words:
یحیٰ (Yahya or John) is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the Biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is یوحنا which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself and was meant to point to a distinctive characteristic of his (19:8). In Arabic, the word is derived from the root حیاة (life) and means, he lives or he shall live. The implication in the name was that he would not die in childhood but would live to the age of manhood or that he would lead a righteous life. The fact that Yahya did not die a natural death but was killed (Matt. 14:10) shows yet another implication in the name, i.e. that he would die the death of a martyr and would thus live forever in the sight of God. Says the Quran, Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him (3:170). Yahya is probably the only known Israelite Prophet who was actually killed, as hinted in the Quranic verse, We have not made anyone before him of that name (19:8; cf. Luke 1: 61).
حصور (chaste) is derived from حصر i.e. he was or became unable to express his mind by reason of shame, etc. حصرعنه means, he became impeded and was unable to do it. حصر عن المرأة means, he abstained or kept away from sexual intercourse with the woman, whether intentionally or through impotence. حصرالسر means, he concealed the secret and refrained from divulging it. حصرہ means, he prevented or restrained him. حصور therefore, means, one who has no sexual intercourse with women, though able to have it, abstaining from them from a motive of chastity and for the sake of shunning worldly pleasures; or one who is prevented from having it by impotence; or one who does not desire them; one very careful and cautious, who abstains or refrains from a thing through fear, etc.; concealer of a secret or secrets; one who abstains from evil passions and frivolous games and sport (Lane & Aqrab).
Commentary:
The description of Yahya (John) given in the verse, i.e. سید (noble or great), and حصور (chaste or refrainer from evil passions), and نبی(Prophet) and من الصالحین (righteous), agrees with that given in Luke (1: 13-17, 76). In Luke we have, "he (John or Yahya) shall be great in the sight of God…he shall drink neither wine nor strong drink…he shall be filled with the Holy Ghost...and he shall be called the prophet of the Most High." The Quran also describes Yahya as one who shall testify to the truth of a word from Allah (3:40). And John came in exact fulfilment of Malachi’s prophecy: "Behold I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. 4:5). The Quranic expression حصور in the sense of "concealer of a secret" also points to the above description, for Yahya (John) was the bearer of the hidden news of the coming of Jesus.
b
19:12.
c
19:8; 21:91.
d
3:46; 4:172.
1
محراب کا ترجمہ ہے اور مراد یہ ہے کہ گھر کا پاک و صاف حصہ۔
a
19:13.
b
19:8; 21:91.
c
3:46; 4:172.
330
Important Words:
یحیٰ (Yahya or John) is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the Biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is یوحنا which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself and was meant to point to a distinctive characteristic of his (19:8). In Arabic, the word is derived from the root حیاة (life) and means, he lives or he shall live. The implication in the name was that he would not die in childhood but would live to the age of manhood or that he would lead a righteous life. The fact that Yahya did not die a natural death but was killed (Matt. 14:10) shows yet another implication in the name, i.e. that he would die the death of a martyr and would thus live forever in the sight of God. Says the Quran, Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him (3:170). Yahya is probably the only known Israelite Prophet who was actually killed, as hinted in the Quranic verse, We have not made anyone before him of that name (19:8; cf. Luke 1: 61).
حصور (chaste) is derived from حصر i.e. he was or became unable to express his mind by reason of shame, etc. حصرعنه means, he became impeded and was unable to do it. حصر عن المرأة means, he abstained or kept away from sexual intercourse with the woman, whether intentionally or through impotence. حصرالسر means, he concealed the secret and refrained from divulging it. حصرہ means, he prevented or restrained him. حصور therefore, means, one who has no sexual intercourse with women, though able to have it, abstaining from them from a motive of chastity and for the sake of shunning worldly pleasures; or one who is prevented from having it by impotence; or one who does not desire them; one very careful and cautious, who abstains or refrains from a thing through fear, etc.; concealer of a secret or secrets; one who abstains from evil passions and frivolous games and sport (Lane & Aqrab).
Commentary:
The description of Yahya (John) given in the verse, i.e. سید (noble or great), and حصور (chaste or refrainer from evil passions), and نبی(Prophet) and من الصالحین (righteous), agrees with that given in Luke (1: 13-17, 76). In Luke we have, "he (John or Yahya) shall be great in the sight of God…he shall drink neither wine nor strong drink…he shall be filled with the Holy Ghost...and he shall be called the prophet of the Most High." The Quran also describes Yahya as one who shall testify to the truth of a word from Allah (3:40). And John came in exact fulfilment of Malachi’s prophecy: "Behold I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. 4:5). The Quranic expression حصور in the sense of "concealer of a secret" also points to the above description, for Yahya (John) was the bearer of the hidden news of the coming of Jesus.
a
19:12.
b
19:8; 21:91.
c
3:46; 4:172.
406
Yahya or John is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is Yuhanna which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself.
407
John came in fulfilment of Malachi’s prophecy, "Behold I will send you Elijah, the Prophet, before the great and terrible day of the Lord" (Mal. 4: 5).
لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ
20:72; 26:50.
مفسرین مِنْ خِلَافٍ کے معنے یہ کرتے ہیں کہ دایاں اور بایاں ہاتھ یا بالمقابل کے پاؤں کاٹ دوں گا اس کے معنے خلاف ورزی کی وجہ کے بھی ہیں۔ اور وہی معنے ہم نے کیے ہیں۔
20:72; 26:50.
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as in the time of Moses the punishment of death by crucifixion was in vogue.
20:72; 26:50.
Commentary:
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as the time of Moses the punishment of death by crucifixion was in vogue.
f
20:72; 26:50.
2
مفسرین مِنْ خِلَافٍ کے معنے یہ کرتے ہیں کہ دایاں اور بایاں ہاتھ یا بالمقابل کے پاؤں کاٹ دوں گا اس کے معنے خلاف ورزی کی وجہ کے بھی ہیں۔ اور وہی معنے ہم نے کیے ہیں۔
a
20:72; 26:50.
1014
Commentary:
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as the time of Moses the punishment of death by crucifixion was in vogue.
b
20:72; 26:50.
1033
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as in the time of Moses the punishment of death by crucifixion was in vogue.
وَلَا تُصَلِّ عَلَىٰٓ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِۦٓ ۖ إِنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُوا۟ وَهُمْ فَٰسِقُونَ
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
1236
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
یعنی مومنوں کے۔
’’ترقی کے سامان مہیا کرے‘‘ تُزَکِّیْھِمْ کا ترجمہ ہے جو زکوٰ ۃ سے نکلا ہے اور اس کے ایک معنے بڑھانے اور ترقی دینے کے بھی ہوتے ہیں اور یہی معنے اس جگہ کے مناسب حال ہیں۔
Commentary:
The persons referred to in the preceding verse brought a part of their property and begged the Holy Prophet to take the same as alms, but he told them that he had no instructions to accept anything from them, whereupon this verse was revealed, allowing him to accept their alms and to pray for them.
1
یعنی مومنوں کے۔
2
’’ترقی کے سامان مہیا کرے‘‘ تُزَکِّیْھِمْ کا ترجمہ ہے جو زکوٰ ۃ سے نکلا ہے اور اس کے ایک معنے بڑھانے اور ترقی دینے کے بھی ہوتے ہیں اور یہی معنے اس جگہ کے مناسب حال ہیں۔
1252
Commentary:
The persons referred to in the preceding verse brought a part of their property and begged the Holy Prophet to take the same as alms, but he told them that he had no instructions to accept anything from them, whereupon this verse was revealed, allowing him to accept their alms and to pray for them.
هُوَ ٱلَّذِى يُصَلِّى عَلَيْكُمْ وَمَلَٰٓئِكَتُهُۥ لِيُخْرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۚ وَكَانَ بِٱلْمُؤْمِنِينَ رَحِيمًا
2:258; 14:6; 57:10; 65:12.
یہاں اللہ اور اس کے ملائکہ کے لئے یُصَلِّی کا فعل استعمال کیا گیا ہے۔ مگر چونکہ جب اللہ تعالیٰ کے لئے یُصَلِّی آئے تو اس کے معنے رحمت بھیجنے کے ہوتے ہیں اور جب ملائکہ یا انسانوں کے لئے آئے تو اس کے معنے دعا یا استغفار کرنے کے ہوتے ہیں (اقرب) اس لئے ہم نے دونوں فاعلوں کو مدنظر رکھتے ہوئے یُصَلِّی کے دو معنے کر دئیے یعنی اللہ تعالیٰ کے لحاظ سے بھی اور فرشتوں کے لحاظ سے بھی تاکہ مفہوم غلط نہ ہو جائے۔
یعنی خداتعالیٰ کی رحمتیں اور فرشتوں کی دعائیں تم کو اندھیروں سے نُور کی طرف لے جائیں۔
2:258; 14:6; 57:10; 65:12.
Commentary:
The Surah under comment primarily deals with the domestic life of the Holy Prophet and tells us, how it was not only pure and beyond reproach but was an ideal and exemplary one. The present and the next few verses serve as a prelude to the real subject of marriage and divorce in relation to the Prophet, which begins with v. 50 below. The marriages of the Holy Prophet have been subjected to much mean and vile criticism. To this a somewhat detailed reference has already been made (33:38). The present verse, however, means to say that that great and noble Prophet who brought about such a wonderful revolution in the lives of his people and "brought them forth from darkness into light" could not be the type of man his traducers vainly try to depict him.
The words یصلی علیکم when used about God mean, "He sends down blessings upon you," but when used about the angels or the believers they mean, "they pray for you."
a
2:258; 14:6; 57:10; 65:12.
3
یہاں اللہ اور اس کے ملائکہ کے لئے یُصَلِّی کا فعل استعمال کیا گیا ہے۔ مگر چونکہ جب اللہ تعالیٰ کے لئے یُصَلِّی آئے تو اس کے معنے رحمت بھیجنے کے ہوتے ہیں اور جب ملائکہ یا انسانوں کے لئے آئے تو اس کے معنے دعا یا استغفار کرنے کے ہوتے ہیں (اقرب) اس لئے ہم نے دونوں فاعلوں کو مدنظر رکھتے ہوئے یُصَلِّی کے دو معنے کر دئیے یعنی اللہ تعالیٰ کے لحاظ سے بھی اور فرشتوں کے لحاظ سے بھی تاکہ مفہوم غلط نہ ہو جائے۔
4
یعنی خداتعالیٰ کی رحمتیں اور فرشتوں کی دعائیں تم کو اندھیروں سے نُور کی طرف لے جائیں۔
c
2:258; 14:6; 57:10; 65:12.
3107A
Commentary:
The Surah under comment primarily deals with the domestic life of the Holy Prophet and tells us, how it was not only pure and beyond reproach but was an ideal and exemplary one. The present and the next few verses serve as a prelude to the real subject of marriage and divorce in relation to the Prophet, which begins with v. 50 below. The marriages of the Holy Prophet have been subjected to much mean and vile criticism. To this a somewhat detailed reference has already been made (33:38). The present verse, however, means to say that that great and noble Prophet who brought about such a wonderful revolution in the lives of his people and "brought them forth from darkness into light" could not be the type of man his traducers vainly try to depict him.
The words یصلی علیکم when used about God mean, "He sends down blessings upon you," but when used about the angels or the believers they mean, "they pray for you."
c
2:258; 14:6; 57:10; 65:12.
2359A
The word Yusalli signifies both sending down blessings and praying.
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍ وَلَأُصَلِّبَنَّكُمْ فِى جُذُوعِ ٱلنَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابًا وَأَبْقَىٰ
7:125; 26:50.
7:12; 26:50.
The particle min also means, on account of, or because of and Khilaf means, opposition (Lane).
7:124; 26:50.
7:125; 26:50.
Important Words:
من (on account of) among other things means, because of, on account of, by reason of; as in مما خطیئآ تھم أغرقوا i.e. because of their sins they were drowned (71:26). It also means on, by, etc. (Aqrab).
خلاف (disobedience) and مخالفة are infinitive nouns from خالف. They say خالفه i.e. he disagreed with him, he disobeyed or defied him. خالف بین الشیئین means, he put the things on contrary sides or in contrary directions. خلاف means, disobedience, defiance; the contrary or opposite of a thing; contrary or alternate sides (Aqrab & Lane). من خلاف would therefore mean, on account of disobedience or on alternate sides. من here is used in the sense of عن, which also signifies cause or reason (تعلیل). The Quranic expression إلا عن موعدة وعدھا إیاہ means, on account of a promise he had made (9:144).
Commentary:
The crucifixion was in itself a terrible form of death yet the punishment of cutting off the hands and the feet was added to make it all the more dreadful. Elsewhere in the Quran the expression آمنتم به has been used in this connection. The difference between the two expressions is that whereas آمنتم به simply means, you have believed in him, the expression آمنتم له means, you have believed in him and have accepted his lead and have followed him.
a
7:124; 26:50.
b
7:125; 26:50.
c
7:124; 26:50.
d
7:125; 26:50.
2291
Important Words:
من (on account of) among other things means, because of, on account of, by reason of; as in مما خطیئآ تھم أغرقوا i.e. because of their sins they were drowned (71:26). It also means on, by, etc. (Aqrab).
خلاف (disobedience) and مخالفة are infinitive nouns from خالف. They say خالفه i.e. he disagreed with him, he disobeyed or defied him. خالف بین الشیئین means, he put the things on contrary sides or in contrary directions. خلاف means, disobedience, defiance; the contrary or opposite of a thing; contrary or alternate sides (Aqrab & Lane). من خلاف would therefore mean, on account of disobedience or on alternate sides. من here is used in the sense of عن, which also signifies cause or reason (تعلیل). The Quranic expression إلا عن موعدة وعدھا إیاہ means, on account of a promise he had made (9:144).
Commentary:
The crucifixion was in itself a terrible form of death yet the punishment of cutting off the hands and the feet was added to make it all the more dreadful. Elsewhere in the Quran the expression آمنتم به has been used in this connection. The difference between the two expressions is that whereas آمنتم به simply means, you have believed in him, the expression آمنتم له means, you have believed in him and have accepted his lead and have followed him.
a
7:125; 26:50.
d
7:12; 26:50.
1835B
The particle min also means, on account of, or because of and Khilaf means, opposition (Lane).
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ
7:124, 125; 20:72.
7:124, 125; 20:72.
‘An means, on account of (Lane).
7:124-125; 20:72.
Commentary:
Death by crucifixion by itself is a very painful death, but the punishment of the cutting of hands and feet has been added to make it more painful.
d
7:124, 125; 20:72.
a
7:124-125; 20:72.
2738
Commentary:
Death by crucifixion by itself is a very painful death, but the punishment of the cutting of hands and feet has been added to make it more painful.
c
7:124, 125; 20:72.
2113A
‘An means, on account of (Lane).
إِلَّا ٱلْمُصَلِّينَ
قَالُوا۟ لَمْ نَكُ مِنَ ٱلْمُصَلِّينَ
75:32.
75:32.
75:32.
c
75:32.
a
75:32.
e
75:32.
فَوَيْلٌ لِّلْمُصَلِّينَ
礼拜代表我们对安拉应有的职责和义务, 而虚伪的拘泥形式者的礼拜是没有灵魂的躯干, 没有内涵的外壳。虚伪的拘泥形式的人不能完成他们对安拉的创造物的义务。
Prayer represents the duties and obligations we owe to God, and the Prayers of those hypocritical Pharisees, who do not discharge the obligations they owe to God’s creatures, are a body without soul, a shell without substance.
Commentary:
Prayer represents the duties and obligations we owe to God. They are called حقوق الله (obligations due to God) in religious terminology. The verse purports to say that the prayers of those hypocritical Pharisees who do not discharge the obligations they owe to God’s creatures are a body without soul, a shell without substance. All their actions are hypocritical which, instead of doing them any good, add to their hypocrisy and insincerity.
1798
礼拜代表我们对安拉应有的职责和义务, 而虚伪的拘泥形式者的礼拜是没有灵魂的躯干, 没有内涵的外壳。虚伪的拘泥形式的人不能完成他们对安拉的创造物的义务。
4851
Commentary:
Prayer represents the duties and obligations we owe to God. They are called حقوق الله (obligations due to God) in religious terminology. The verse purports to say that the prayers of those hypocritical Pharisees who do not discharge the obligations they owe to God’s creatures are a body without soul, a shell without substance. All their actions are hypocritical which, instead of doing them any good, add to their hypocrisy and insincerity.
3445
Prayer represents the duties and obligations we owe to God, and the Prayers of those hypocritical Pharisees, who do not discharge the obligations they owe to God’s creatures, are a body without soul, a shell without substance.