You take His shelter in all troubles and hardships.

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In the fourth verse the meaning has been styled in a new manner. God says, “Whatever bounty you have is from God;” What work has the idols you created done for you? What grace have you got from them? And what flowers have they adorned on your head? As a fact they depend on their forms and the existence upon you. It is you who carves them out and protect them then how can they bestow favors and grace on you? God further adds, “ this was about bestowing favors and grace upon you but you invoke the One God when in distress and wail and pray on the door of His house. “; then when distress touches you, you cry to Him for help.” The origin of Taja’run is Joa’r and it means the wailings of the wild and pet animals in hardship. It was later used to denote the praying and wailings of mankind in the time of hardships. Raghib Isphahani says (In Mafuradat) this word is used when a person raises his voice in prayer just as the animals do in fear or in distress. Man reverts to his inherent nature in such conditions and the bonds of false living are broken. The dream castles are razed and what remain are the man and his nature, or man and his prayers. He is attentive to only one point at that time and that point is whom we call God. The words “You call him” denote His oneness. You call only that One God and seek His help for your problems. He then says, “Yet when He removes the distress from you, lo, some of you associate others with their Lord.” The word “Fareeq” or one group signifies that there is another group too which changes itself after going through the tribulations and adopts monotheism instead of polytheism in its life. There is also the assumption that some people are rightly and spiritually guided after tribulations because it reawakens their souls. (1) Some linguists assume that that Zor and Zar both mean the same and that is loss. Some however, feel that the first word means poverty and the second means harm. Raghib says in Mafuradat that ad Zor means poverty whether it be the paucity of intelligence and knowledge resulting in spiritual poverty or the physical incapacity due to the failure of any limb and this leads to hardships and starvations etc. (2) We can say that the word “Zor” has a vast meaning that includes all kinds of afflictions and woes, hardships and turmoil including the paucity of wealth. We should be attentive to the point mentioned in Lisan-ol-Arab that ‘Kashfun” means to unveil something or expose it (later this word was used for the removal of hardships. It is as if all these tribulations had screened the body and then come out of it due to some person or reason. (1) Some people think feel that this is not about following but comparative in nature and is against verse 32 of Surah Luqman that says, “ And when He brings them safe to land” Tafsir Ruhul Bayan. (2) Lisan-ol-Arab, Majmaul Bahrain, Mafuradat-e- Raghib. The Light and the Waves of Darkness.The luminosity of the Light of Tawhid.

In the fourth verse the meaning has been styled in a new manner. God says, “Whatever bounty you have is from God;” What work has the idols you created done for you? What grace have you got from them? And what flowers have they adorned on your head? As a fact they depend on their forms and the existence upon you. It is you who carves them out and protect them then how can they bestow favors and grace on you?

God further adds, “ this was about bestowing favors and grace upon you but you invoke the One God when in distress and wail and pray on the door of His house. “; then when distress touches you, you cry to Him for help.”

The origin of Taja’run is Joa’r and it means the wailings of the wild and pet animals in hardship. It was later used to denote the praying and wailings of mankind in the time of hardships. Raghib Isphahani says (In Mafuradat) this word is used when a person raises his voice in prayer just as the animals do in fear or in distress.

Man reverts to his inherent nature in such conditions and the bonds of false living are broken. The dream castles are razed and what remain are the man and his nature, or man and his prayers. He is attentive to only one point at that time and that point is whom we call God. The words “You call him” denote His oneness. You call only that One God and seek His help for your problems.

He then says, “Yet when He removes the distress from you, lo, some of you associate others with their Lord.”

The word “Fareeq” or one group signifies that there is another group too which changes itself after going through the tribulations and adopts monotheism instead of polytheism in its life. There is also the assumption that some people are rightly and spiritually guided after tribulations because it reawakens their souls. (1)

Some linguists assume that that Zor and Zar both mean the same and that is loss. Some however, feel that the first word means poverty and the second means harm. Raghib says in Mafuradat that ad Zor means poverty whether it be the paucity of intelligence and knowledge resulting in spiritual poverty or the physical incapacity due to the failure of any limb and this leads to hardships and starvations etc. (2) We can say that the word “Zor” has a vast meaning that includes all kinds of afflictions and woes, hardships and turmoil including the paucity of wealth.

We should be attentive to the point mentioned in Lisan-ol-Arab that ‘Kashfun” means to unveil something or expose it (later this word was used for the removal of hardships. It is as if all these tribulations had screened the body and then come out of it due to some person or reason.





(1) Some people think feel that this is not about following but comparative in nature and is against verse 32 of Surah Luqman that says, “ And when He brings them safe to land” Tafsir Ruhul Bayan.
(2) Lisan-ol-Arab, Majmaul Bahrain, Mafuradat-e- Raghib.



In the fourth verse the meaning has been styled in a new manner. God says, “Whatever bounty you have is from God;” What work has the idols you created done for you? What grace have you got from them? And what flowers have they adorned on your head? As a fact they depend on their forms and the existence upon you. It is you who carves them out and protect them then how can they bestow favors and grace on you? God further adds, “ this was about bestowing favors and grace upon you but you invoke the One God when in distress and wail and pray on the door of His house. “; then when distress touches you, you cry to Him for help.” The origin of Taja’run is Joa’r and it means the wailings of the wild and pet animals in hardship. It was later used to denote the praying and wailings of mankind in the time of hardships. Raghib Isphahani says (In Mafuradat) this word is used when a person raises his voice in prayer just as the animals do in fear or in distress. Man reverts to his inherent nature in such conditions and the bonds of false living are broken. The dream castles are razed and what remain are the man and his nature, or man and his prayers. He is attentive to only one point at that time and that point is whom we call God. The words “You call him” denote His oneness. You call only that One God and seek His help for your problems. He then says, “Yet when He removes the distress from you, lo, some of you associate others with their Lord.” The word “Fareeq” or one group signifies that there is another group too which changes itself after going through the tribulations and adopts monotheism instead of polytheism in its life. There is also the assumption that some people are rightly and spiritually guided after tribulations because it reawakens their souls. (1) Some linguists assume that that Zor and Zar both mean the same and that is loss. Some however, feel that the first word means poverty and the second means harm. Raghib says in Mafuradat that ad Zor means poverty whether it be the paucity of intelligence and knowledge resulting in spiritual poverty or the physical incapacity due to the failure of any limb and this leads to hardships and starvations etc. (2) We can say that the word “Zor” has a vast meaning that includes all kinds of afflictions and woes, hardships and turmoil including the paucity of wealth. We should be attentive to the point mentioned in Lisan-ol-Arab that ‘Kashfun” means to unveil something or expose it (later this word was used for the removal of hardships. It is as if all these tribulations had screened the body and then come out of it due to some person or reason. (1) Some people think feel that this is not about following but comparative in nature and is against verse 32 of Surah Luqman that says, “ And when He brings them safe to land” Tafsir Ruhul Bayan. (2) Lisan-ol-Arab, Majmaul Bahrain, Mafuradat-e- Raghib. The Light and the Waves of Darkness.The luminosity of the Light of Tawhid.
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