Abstract
Health has been defined in many ways and in recent years,various healthcare models have been proposed.
Muslims believe that the Qur’an is an immutable divine book revealed to the Prophet Muhammad more than
fourteen hundred years ago. The Qur’an claims that there is cure in it for the believersandoftenencourages
readers to reflect upon and ponder its verses to understand the true meaning. The Arabic word used for
cure,wellbeingand health in the Qur’an is “shifa”, and the word used for sickness and disease is “marad”. The
use of these words has been subject to numerous linguistic and metaphorical interpretations, which have varied
depending upon the background and knowledge of the readers, as well as the time and place in which they
lived. This narrative study reflects upon the concepts of health and diseases outlined in verses of the Qur’an and
examines their relationship to contemporary medical knowledge. This divine healthcare model requires further
research about its applicability according to the contemporary knowledge of healthcare delivery system.
In 1946, the World Health Organisation (WHO) defined health as a state of complete physical, mental, and social well-being and not merely the absence of disease(1946). That was a ground-breaking formulation for the time.
The 1986 Ottawa Charter adapted this definition to describe health as: “a resource for everyday life, not the
object of living”. The definition emphasizes social and personal resources as well as physical capacities”. In
2005, theWHO defined the term “health promotion” as “the process of enabling people to increase control over
their health and its determinants, and thereby improve their health”(2)
In effect, health is described as a resource that supports an individual’s function in society. Physical and mental
health are the most discussed components of overall health, however, spiritual health, emotional health, and
financial health also play an important role, and have been linked to mental and physical well-being. There have been criticisms on the definitions of health provided by the World Health Organisation and questions remains as how one shall define health. Among various popular models of health care like WHO model, medical model, wellness model and environmental model, question remains as which one toadopt.(3–6)
Muslims believe that the Qur’an is an immutable divine book that was revealed to the Prophet Muhammad (PUH) in 610 AD over a period of 23 years, when the Prophet was 40 years old. The Qur’an provides explicit guidance to Muslims with regards to how to live their life and provides guidance about health. The original Qur’an was
in the Arabic language as stated in the book in verses 41:44 and 20:112, however, there are now numerous translations of the Qur’an in most of the major languages of the world, and much of the original meaning may not be available to those who read the Qur’an in translation.
When translated, it ceases to be “God’s very own words” and simply becomes an interpretation of the Arabic
original. This includes the word “shifa” used in the Qur’an for health and well-being and the word “marad”
used for illness and disease.
This narrative study therefore aims to identify verses in the Qur’an relating to health and well-being, outline
interpretations of these verses, and evaluate the guidance given in the Qur’an against current medical literature.
Method
All instances of the root words “shifa”and “marad” were retrieved through a search of the Quranic Arabic
Corpus(7) . The contents of all relevant verses were confirmed using 2copies of the Qur’an, a physical copy
the Noble Quran,(8)and an online copy available on Quran.com (7). Both versions utilised an English
translation of the Qur’an produced by the same scholar. The key contents of the verses providing guidance on
matters of health were extracted, tabulated, and analysed.
Results
In total, the Qur’an has 6,236 verses in 114 chapters(surahs). Thetriliteral root shīnfāyā (شفي) occurs six times
in the Quran, in two derived forms: twice as the verb yashfi (يشف) in verse 9:14 and 26:80 and four times
as the noun shifā (شفآء) in 16:69, 17:82, 10:57 and 41:44.(table 1). These verses have been described below:
The verse 9:14, is in relation to story of a tribe,BaniKhuzaah, at the time of the “opening of the Makkah”. This verse states that believers among the Prophet’s companions would have their hearts healed by God following their anger and disappointment after a war.
The verse 10:57, describes that God sent the Qur’an as a remedy for ignorance and for spiritual ailments such as vile faiths, doubt, superstitions, wickedness, and anxiety. The effect of healing is in the form of calmness.
The verse 16:69, discusses the honeybee which produces honey, and indicates that honey contains a cure for
mankind. It proposes a cure for physical diseases.
The verse 17:82, refers to the Qur’ans a remedy for all ailments to believers, but describes that it provides no
benefit for non-believers because it contains rules of life, prohibition, reminders, past, present and future stories
and God promises about life hereafter.
The verse 41:44, describes the Qur’an as a form of guidance and cure for the believers who understand it’s meaning, and that it provides remedies for spiritual ailments. It states that for those who do not believe, there is deafness in their ears, and for them it is blindness toits message. Belief in this this book as the divine words of God is the key element.
The verse 26:80, describes the story of the Prophet Ibrahim when he fell sick; he prayed to God and had full
belief that God has the absolute power of healing. The verse places more emphasis on the word “mard”.
The triliteral root word “mīmrāḍād” (ض ر م) occurs 24 times in the Quran, in three derived forms: once as the verb mariḍ (مرض), 13 times as the noun maraḍ (مرض), and 10 times as the noun marīḍ (يضمر). The word “mard” is sometimes used in the Qur’an to convey the literal meaning of physical illness, while at other times, it is used in a metaphorical sense. It has been translated as “sickness”, “ill”, and “disease”. (table 2).
Discussion
The linguistic meaning of the Arabic word “shifa” is “cure and well- being. “The interpretation of this word is
based on the background, knowledge, and skill of the author as well as the time and place in which they lived.
The Qur’an refers to itself as a cure (shifāʾ) for diseases of the hearts( verse 10:57, 9:125).There is a lot of
emphasis in the Qur’an on moral and spiritual illness rather than physical illness. However, the verse 26:80
uses the word “mard”, and explicitly refers to physical ailment and soundness; the prophet Ibrahim prayed to
God with the full belief that God has the absolute power of healing.
The active participle “marīḍ” (sick person) occurs five times (2:184, 185, 196; 24:61; 48:17), as does its plural
form “marḍā”(4:43, 102; 5:6; 9:91; 73:20). The Qur’an usually refers to the “sick person” (marīd,) when
describing the performance of some religious duties. In that context, the sickness is described as a valid excuse
not to perform those rituals and duties and carry out the alternatives which have been prescribed as well. These
include exemptions from the obligatory day time fasting in the month of Ramadan: verse 2:184– 185, men
shaving their scalp hairs after the Haj: verse 2:196, abstinence to go for the “Jihad“ (fighting in the path of
Islam) :verse 8:17, and avoiding water to use for the bathing and ablution (wudhu)for cleansing and
purification: verse 4:43 and 5:6.
The Qur’an does not describe the exact methods of treatment of disease in detail but provides guidance and
principles as how to remain well. There are numerous verses which are relevant to the concept of health or
provide guidance with regards to living a healthy lifestyle. The overall emphasis is more on the preventative aspects of the diseases at individual and at a society level.
Food and nutrition are important part of health and healthy lifestyle. In many verses, the Qur’an describes
various types of food that people should consume to enjoy life and good health (verses2:168, 23:51, 5:88,
2:57, 7:160, 6:118,5:87,16:114,7:157). There are many verses where the Qur’an describes the permissibility of various food including meat, fish, milk (verses 5:96,16:14, 16:5, 35:12, 16:66,80:32, 6:142, 5:4,22:28,
22:30, 22:36, 23:21), grains and fruits (verses: 6:141,6:99, 36:33,16:11,16:67,19:25,80:27,80:28,80;29,16:69,13:4,2
3:19, 23:20).
Current medical literature corroborates many of the health benefits of specific food items that are described in the Qur’an. These include, grains, fruits like dates (9–13)grapes(14–18)olives(19),pomegranate(20,21), honey(22–24), milk, fish(25) and meat.
The Qur’an also addresses the nutrition of infants. In the verse 2:233, the Qur’an encourages mothers to suckle
their children for two years, or up to the age of thirty months as described in verse 46:15. Despite the availability of alternatives, modern scientific evidence still advocates the benefits of breast feeding for both infants and mothers(26–29).
In many verses, the Qur’an provides explicit instructions to avoid certain food and drinks, like swine flesh, carrion and intoxicants (verse: 6:119, 5:3, 2:173, 16:115, 6:145,5:90, 5:91, 2:219).
The Qur’an forbids the consumption of alcohol, and modern research has provided evidence that the harms of
alcohol outweigh the benefits (30) .
Equally, the Qur’an provides instructions to avoid excessive consumption of food (verses 7:31, 20:81, 6:141). Although it is not always the case, it is now widely understood in nutritional science that an abundance of a particular foodtype in one’s diet can be harmful. For example, excess intake of carbohydrates predisposes to diabetes mellitus whilst excess intake of fat and cholesterol predisposes to atherosclerosis and cardiovascular diseases. Over-eating in general predisposes to obesity and its associated co-morbidities. These chronic diseases are contributing to a huge proportion of the world’s healthcare burden.
While encouraging to eat and drink what God has provided and made permissible, the Quran provides instructions for certain acts and rituals which are made mandatory such as daytime fasting for eligible adults during the month of Ramadhan (verse 2:183,2:184,2:187).The current scientific literature favours the health benefits of Intermittent Fasting (31,32).
Part of physical well-being includes sexual well-being. Sexuality and intimacy are both topics that the Qur’an has mentioned in many verses and in various contexts. The Qur’an provides basic guidance on healthy sexual
behaviour including maintaining chastity, lowering the one’s own gaze, protecting private parts and avoiding
adultery and fornication (30:21,2:222, 17:32, 24:2, 26:165,23:5,24:30, 24:31, 33:59, 4:34, 17:32, 24:2), and describes the philosophy behind the recommendation to improve the health at individual and at a society level. (verses: 4:1, 30:21, 7:189).
The current scientific literature suggests that there are over twenty infectious diseases that can be transmitted through various types of sexual practices. According to a WHO report more than one million Sexually Transmitted Infections (STIs) are acquired everyday worldwide(33). Each year, there are an estimated 376 million new infections(34). WHO recommends counselling and behavioural intervention to prevent STIs. Comprehensive sex education, targeting to key populations such as sex workers and counselling tailored to the needs of adolescents is needed. Having multiple sex partners increases the risk of infection with HIV and HPV. WHO has been using multiple resources to encourage safe sex practice all around the world and focusing some developing and underdeveloped countries to reduce the incidence of HIV and STI.
There are many verses of the Quran advising on the practice of personal hygiene (2:222, 74:5).For example, performing five daily prayers is obligatory for an adult and sane Muslim. This is not allowed without being in a
state of physical purification by the way of performing an “ablution” ,which means cleaning and washing the face, hands, arms, and feet.(4:43.5:6).The current medical literature about the infectious diseases confirms that simply washing hands can minimises the risk of transmission of many diseases, especially certain parasitic infestations specially those which are hygiene, nutrition-related diseases like malnutrition in transmitted through faeco-oral route and certain viral infections like Covid 19.
The Qur’an claims that “hearts find peace only in remembrance of Allah” (verse 13:28). When suffering from physical, mental, or spiritual ailments, Muslims follow the practice of the Prophet Muhammad and often
recite verses of the Qur’an.
To date, a significant number of research studies have provided evidence that the recitation of the Qur’an (RHQ) can improve the health of patients(35). The recitation of Qur’an has been shown to benefit the management of patients with anxiety, patients receiving haemodialysis, Muslim patients suffering from mental illness, reducing the anxiety level of the women going through labour and patients undergoing surgery(36–41) or endoscopic procedures. Further studies have suggested that the recitation of Qur’an improves stress responses, hemodynamic stability and conscious levels of patients who require intensive care support. The primary
mechanism by which the recitation of Qur’an benefits physical, mental, and spiritual health appears to be
through the reduction of anxiety. However, it is important to recognise that these mental and spiritual
factors are key components of the holistic concept of health, as defined by organisations such as the WHO.
The Qur’an further advises readers to adopt a healthy psychological lifestyle with regards to adopting an
attitude of kindness and forgiveness, controlling anger (verse 42.37, 3:134,9:15)and controlling feelings of
delusions and jealousy. There are many verses where instructions have been given to adopt healthy moral
values of being honest and trustworthy, which in turn improve psychological and spiritual health.
The Qur’an provides advice about spiritual and emotional health. Multiple verses in the Qur’an advise about staying away from the lust of the world and advise believers to adopt an appropriate and a balanced lifestyle to achieve reward in the hereafter.
While the Qur’an emphasises a preventative approach to healthcare, the Qur’an also provides instructions to
mankind to protect life. In verse 5:32, the Qur’an emphasizes that saving one life is like saving the life of
all mankind.
Since its inception, the WHO has been spending extensive resources in conjunction with the international health care authorities to improve the healthcare worldwide. This includes personal and community hygiene, nutrition-related diseases like malnutrition in underdeveloped countries and obesity in the developed world, promoting and encouraging the practice of breast feeding, measures to minimise maternal and infant mortality rate, prevention of infectious diseases including healthy sexual practice, and cancer prevention including discouraging use of smoking and alcohol.
In the last few decades, the traditional Greco-Islamic medicine has been superseded by the modern medicine inmost of the world. However, “Islamic medicine” is practiced as an adjunct or as an alternative to the western medicine. The guidance from the Quran is valued as sacred by Muslims and practices recommended in the Quran directly and through the practices of Prophet Muhammad are valued to be beneficial as a religious practice.
Conclusion
The Qur’an claims to be a divine book of guidance and the unmuted words of God. It is not a book of science.
However, it provides guidance for readers on matters of lifestyle in order that believers may enjoy good health
and avoid illness. Current medical science supports the principles of preventative medicine. Promoting the
guidance about the healthcare that is provided in the Quran will achieve many of the health care objectives
which WHO has been trying to achieve since its inception. This divine health care model requires further
research about its applicability according to the contemporary knowledge of healthcare delivery system.
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Table 1: The word Cure” شفاء” in Quran
| Surah Name | Verse No | Verse |
| Al-Taubah | 9:14 | – يننمؤم موق ورصد شفيو همليع مكرصنيو مهيخزو بأيديكم ꢁ ذبهمعي مهولاتق
“Fight them, so that Allah should punish them at your hands and disgrace |
| Yunus | 10:57 | – يننمؤملل ةمحور دىوه وردصلا في امل شفاءو بكمر من وعظةم جاءتكم دق سانلا يهاأ يا
“O men, there has come to you an advice from your Lord, and a cure for |
| Al-Nahl | 16:69 | شفاء هيف هنالوأ تلفخم ابشر بطونها من جيخر لﻼذ كبر لسب يكلساف تارملثا لك من يكل مث – نوفكرتي ملقو ﻵية كلذ في نإ سانلل“Then, eat from all the fruits, and go along the pathways of your Lord made easy for you.” From their bellies comes out a drink of various colors in which there is cure for people. Surely, in that there is a sign for a people who ponder.” |
| Al-Isra | 17:82 | – راساخ إﻻ ينملظالا يزيد ﻻو يننمؤملل ةمحور شفاء وه ام نلقرآا من لزننو
“We reveal the Qur’ān, which is cure and mercy for the believers; and it |
| Ash-Shuara | 26:80 | ينفشي هوف ترضم ذاإو
“And when I am ill, it is He Who cures me; |
| Fussilat | 41:44 | شفاءو دىه اونمآ نذيلل وه لق يعربو يمجعأأ هآيات تصلف لوﻻ القالو ايمجعأ رآناق هانعلج لوو
دعيب نكام من ندواني كلئأو ىمع همليع ووه روق نهمذاآ في نونميؤ ﻻ نلذيوا “Had We made it a non-Arabic Qur’ān, they would have said, “Why are |
Table 2: The word “ill” “mard” in the Quran
| Surah | Verse Number | Verse |
| Verb(form)-to be ill | ||
| Ash-Shuara(The Poets) | 26:80 | ينفشي هوف ترضم ذاإو
“and when I become sick, He heals me,” |
| Noun | ||
| Al baqarah(The cow) | 2:10 | نيكذبو اانوك امب ميلأ ابعذ لهمو رضام ꢁ مادهزف ضرم وبهمقل في
“In their hearts there is a malady, so Allah has made them grow |
| Al-Ma’idah(The tablespread) | 5:52 | ىسعف ةردائ ابنصيت نأ شىنخ نيقولو هميف نعوريسا ضرم وبهمقل في نلذيا رىتف – دميننا نفسهمأ في وارسأ ام لىع اوحبيصف هدنع من رأم أو حتبالف ييأت نأ ꢁ“Now, you see those who have disease in their hearts race towards them saying, “We apprehend that some misfortune may overtake us.”So, it is likely that Allah may bring victory or something else from His own side, whereupon they will become regretful over what they concealed in their hearts.” |
| Al-Anfal(The spoils of war) | 8:49 | :لكوتي ومن همنيد ؤﻻءه غر ضرم وبهمقل في نلذيوا نقوفانملا ليقو ذإ ميحك عزيز ꢁ نإف ꢁ لىع“When the hypocrites and those who have a malady in their hearts said, “The belief of these people has deluded them.” And whoever places his trust in Allah (becomes victorious, because) Allah is Mighty, Wise.” |
| At-Tawbah(The Repentance) | 9:125 | نورفاك موه ااتووم جسهمر ىإل جسار تهمادزف ضرم وبهمقل في نلذيا اوأم
“As for those who have malady in their hearts, it adds further |
| Al-Haj(The Pilgrimage) | 22:53 | “(All this is allowed to be done) so that He may make what Satan casts a trial for those in whose hearts there is a disease, and whose hearts are hard;-and surely the wrongdoers are in the utmost antagonism-“ |
| An-Nur(The Light) | 24:50 | مه كلئأو لب هولسور همليع ꢁ حيفي نأ نوفيخا مأ اتابوار مأ ضرم وبهمقل في أ
“Is there a malady in their hearts or do they have doubt or do |
| Al-Ahzab(The combined forces) | 33:12 | وراغر إﻻ هولسور ꢁ عدناو ام ضرم وبهمقل في نلذيوا نقوفانملا ليقو ذإو
“(Remember) when the hypocrites and those having malady in |
| Al-Ahzab(The combined forces) | 33:32 | بهقل في يلذا عمطيف لبالقو عنضتخ ﻼف يتنتقا نإ ساءنلا من أحدك تنلس نبيلا نساء يا 33:32 – افورمع وﻻق وقلن ضرم“O wives of the prophet, you are not like any other women, if you observe taqwā (righteousness). So, do not be too soft in your speech, lest someone having disease in his heart should develop fancies (about you); and do speak with appropriate words.” |
| Al-Ahzab(The combined forces) | 33:6047:20 | مث بهم نكريغنل ةنديملا في نرجفوملوا ضرم وبهمقل في نلذيوا نقوفانملا هتني لم نلئ 33:60 – ﻼقلي إﻻ هايف كنورواجي ﻻ“If the hypocrites and those having malady in their hearts and the ones who spread rumours in Madīnah do not stop (their evil deeds), We will certainly stir you up against them, then they shall no longer live in it as your neighbours, but for a little while,” |
| Muhammad(Muhammad) | 47:20 | تيرأ لاتلقا هايف روذك ةمكمح رةوس تنزلأ إذاف رةوس تنزل لوﻻ اونمآ نلذيا ليقوو – لهم ىلوأف توملا من هليع يغشملا نظر كيإل نوظرني ضرم وبهمقل في نلذيا 47:20And the believers say, “Why has a (new) Sūrah not been revealed?” Then, once an operative Sūrah is sent down, and fighting (in Allah’s way) is mentioned in it, you notice those who have disease in their hearts, looking to you like one who is faint because of death. So, destruction is very close to them. |
| Muhammad(Muhammad) | 47:29 | 47:29 – انهمغضأ ꢁ جيخر نل نأ ضرم وبهمقل في نلذيا بحس مأ
Do those having malady in their hearts think that Allah will |
| Al-Muddhathir(The Cloaked One) | 74:31 | نقتيسيل وافرك نذيلل ةنتف إﻻ عدتهم انعلج اوم كةئﻼم إﻻ رانلا باحصأ انعلج اوم باتلكا اتوأو نلذيا بيرتا ﻻو انامإي اونمآ نلذيا داديزو باتلكا اتوأو نلذيا كذلك ثﻼم ابهذ ꢁ أراد ذاام نورفلكاوا ضرم وبهمقل في نلذيا لقويلو نونمؤملوا رىذك إﻻ يه اوم وه إﻻ كبر دونج معلي اوم اءشي من ييهدو اءشي من ꢁ لضي 74:31 – رشبللAnd We did not make wardens of the Fire but (from) angels, and did not fix their number but as a test for those who disbelieve, so that those who are given the Book may come to believe, and those who believe may improve in belief, and so that those who are given the Book and those who believe may not doubt (its correctness), and so that those having malady in their hearts and the disbelievers say, “What has Allah meant by this strange statement?” Thus Allah lets go astray whomever He wills, and leads to the right path whomever He wills. And no one knows the hosts of your Lord but He. And this is nothing else but a reminder for mankind. |
| Al-Baqarah(The Cow) | 2:184 | نلذيا لىعو رأخ مياأ من ةدعف فرس لىع أو اضريم كمنم ناك نمف تودادمع امياأ نإ لكم رخي اوموصت نوأ هل رخي هوف ارخي عتطو نمف ينسكم ماطع ديةف هقونييط 2:184 – نومعلت متنكfor days few in number. However, should any one of you be sick or on a journey, then (he should fast) a number of other days (equal to the missed ones); and those who have the strength, (still, they do not opt for fasting,) on them there is a fidyah (compensation), that is, the feeding of a poor person.Then whoever does good voluntarily, that is better for him. However, that you fast is better for you, if you only knew |
| Al-Baqarah(The Cow) | 2:185 | شهد نمف ناقلفروا لهدىا من تانيبو سانلل دىه نلقرآا هيف لنزأ يلذا ناضرم شهر بكم ꢁ يريد رأخ مياأ من ةدعف فرس لىع أو اضريم ناك ومن همليصف هرشلا كمنم – نوكرشت كمعللو ماكده ام لىع ꢁ واربكتلو ةدعلا اولمكتلو سرعلا بكم يريد ﻻو سريلا 2:185The month of Ramadan is the one in which the Qur’ān was revealed as guidance for mankind, and as clear signs that show the right way and distinguish between right and wrong. So those of you who witness the month must fast in it. But the one who is sick, or is on a journey (should fast) as much from other days (as he missed). Allah intends (to provide) ease for you and does not intend (to create) hardship for you. All this is so that you may complete the number (of fasts as prescribed) and proclaim the Takbīr of Allah for having guided you, and (so) that you may be grateful. |
| Al-Baqarah(The Cow) | 2:196 | كمسوءر اقوحلت ﻻو يلهدا من سرتيسا امف رتمصحأ نإف ꢃ ةرمعلوا جحلا اومتوأ أو مايص من فديةف سهرأ من ىأذ هب أو اضريم كمنم ناك نمف همحل يلهدا غلبي تىح لم نمف يلهدا من سرتيسا امف جحلا ىإل ةرمعبال عتمت نمف متنأم إذاف كنس أو ةقصد نيك لم نمل كلذ ةملاك ةرشع كلت معتجر ذاإ ةعسبو جحلا في مياأ ةثﻼث ماصيف دجي 2:196 – بقاعلا شديد ꢁ نأ اوملعوا ꢁ اتقووا مارحلا دجسملا يحاضر هأهلAccomplish the Hajj and the ‘Umrah for Allah, but if you are restricted, then (sacrifice) whatever animal of offering is available, and do not shave your heads until the offering reaches its place. But if anyone of you is ill, or has some trouble with his scalp, then there is a ransom through fasting or alms giving.And when you are safe, then, whoever avails the advantage of the ‘Umrah along with the Hajj shall make an offering of whatever animal is available. However, any one who finds none shall fast for three days during Hajj, and for seven days when you return; thus they are ten in all. This is for him whose family folk are not residents of Al-Masjid-ul-Harām. Fear Allah and be aware that Allah is severe in punishment. |
| Al-Nisa(The Women) | 4:43 | إﻻ انبج ﻻو نتقولو ام اومعلت حتىىركاس متنوأ ةﻼصلا اتقربو ﻻ اونمآ نلذيا يهاأ يا طئاغلا من كمنم حدأ جاء أو فرس لىع أو ىرضم متنك نإو اولسغتت تىح ليسب يعابر ꢁ نإ يديكموأ كمهبوجو اوحسماف ابطي ادعيص اوممتيف اءم وادجت ملف ساءنلا متسمﻻ أو 4:43 – راغفو اعفو ناكO you who believe! Do not go near Salāh when you are intoxicated, until you know what you say, nor in a state of ‘major impurity’.,-save when you are traversing a way-until you take a bath. If you are sick, or in travel, or if one of you has come after relieving himself, or you have had contact with women, and you find no water, go for some clean dust and wipe your faces and hands (with it). Surely, Allah is Most-Pardoning, Most- Forgiving. |
| Al-Nisa(The Women) | 4:102 | وادسج إذاف هملحتسأ واذخأيلو كمع همنم فةئاط قملتف ةﻼصلا لهم تمقأف هميف نتك ذاإو مرهحذ واذخأيلو كمع اوليصلف اوصلي لم رىأخ فةئاط تأتلو كمورائ من اكونوليف ةميل كمليع نويلميف كموأمتعت كملحتسأ نع نولفغت لو وافرك نلذيا ود هملحتسوأ كملحتسأ اوعضت نأ ىرضم متنك أو طرم من ىأذ بكم ناك نإ كمليع حانج ﻻو ةحدوا 4:102 – انيهم بااعذ نريفكالل عدأ ꢁ نإ مركحذ واذوخWhen you (O prophet) are in their midst, and arrange for them the Salāh, then, a party from them should stand with you, and should take their arms along. Then, once they performed Sajdah, they should move away from you, and the other party, that has not yet performed Salāh, should come and perform Salāh with you, and should take their precautionary measures and their arms. Those who disbelieve would want you to become heedless to your arms and your belongings, so that they come down upon you in a single move. There is no sin on you, if you have some inconvenience due to rain, or you are sick, in putting your arms aside, but take your precautionary measures. Surely, Allah has prepared for the disbelievers a humiliating punishment. |
| Al-Ma’idah(The Table Spread) | 5:6 | اوحسوام قفارملا ىإل يديكموأ كمهجوو اولاغسف ةﻼصلا ىإل متمق ذاإ اونمآ نلذيا يهاأ يا لىع أو ىرضم متنك نإو واهرطاف انبج متنك نإو ينبعلكا ىإل كملجوأر كمسوبرء ابطي ادعيص اوممتيف اءم وادجت ملف ساءنلا متسمﻻ أو طئاغلا من كمنم حدأ جاء أو فرس يريد نلكو جحر من كمليع لعجيل ꢁ يريد ام نهم يديكموأ كمهبوجو اوحسماف 5:6 – نوكرشت كمعلل كمليع هتمعن ميتلو مكطهريلO you who believe, when you rise for Salāh, (prayer) wash your faces and your hands up to the elbows, and make MasH (wiping by hands) of your heads and (wash) your feet up to the ankles. If you are in a state of major impurity, cleanse yourselves well (by taking bath). If you are sick, or on a journey, or if one of you has come after relieving himself, or you have had sexual contact with women, and you find no water, then, go for some clean dust and wipe your faces and hands with it. Allah does not like to impose a problem on you; He, rather likes to cleanse you and to complete His favour upon you, so that you may be grateful. |
| At-Tawbah(The Repentance) | 9:91 | ذاإ جحر نفقوني ام نودجي ﻻ نلذيا لىع ﻻو ىرضملا لىع ﻻو فاءعضلا لىع سيل 9:91 – ميحر رغفو ꢁو ليسب من يننسحملا لىع ام هولسور ꢃ اوصحنThere is no blame on the weak, or on the sick, or on those who have nothing to spend, if they are sincere to Allah and His Messenger. There is no way against those who are good in deeds. Allah is most Forgiving, Very Merciful. |
| Al-Nur(The Light) | 24:61 | لىع ﻻو جحر ضريملا لىع ﻻو جحر جﻷعرا لىع ﻻو جحر ىمﻷعا لىع سيل أو نكماوخإ تويب أو هاتكمأم تويب أو كمئآبا تويب أو وتكميب من اوكلتأ نأ نفسكمأ اﻻتكمخ تويب أو لكماوأخ تويب أو اتكممع تويب أو كممامعأ تويب أو تكماوأخ تويب مدخلت إذاف اتاتشأ أو ايعمج اوكلتأ نأ حانج كمليع سيل صديقكم أو هحفاتم متكمل ام أو تﻵياا لكم ꢁ ينبي كذلك ةبطي ةركابم ꢁ دنع من ةحيت نفسكمأ لىع اوملسف وتايب 24:61 – نولقعت كمعللThere is no blame on a blind person, nor is there any blame on any lame one, nor is there any blame on a sick person, nor on yourselves in that you eat (something) from your own homes or from the homes of your fathers or the homes of your mothers or the homes of your brothers or the homes of your sisters or the homes of your paternal uncles, or the homes of your paternal aunts or the homes of your maternal uncles or the homes of your maternal aunts or from the places the keys of which you have under your control,16 or from (the home of) your friend.There is no sin on you if you eat together or separately. So when you enter homes, greet one another with Salām , a greeting prescribed by Allah, which is blessed, pleasant. This is how Allah explains the verses to you, so that you may understand. |
| Al-Fath(The Victory) | 48:17 | عيط ومن جحر ضريملا لىع ﻻو جحر جﻷعرا لىع ﻻو جحر ىمﻷعا لىع سيل – اميلأ بااعذ هذبعي لوتي ومن رﻷنهاا هاحتت من يرجت تانج هخليد هولسور ꢁ 48:17There is no blame on the blind, nor is there any blame on the lame, nor is there any blame on the sick. Whoever obeys Allah and His Messenger, He will admit him to the gardens beneath which rivers flow. But whoever turns away, He will punish him with a painful punishme |
| Al-Muzzammil(The Enshrouded One) | 73:20 | ꢁو كمع نلذيا من فةئاوط هثوثل هفصنو لليلا يثثل من ىنأد متقو كنأ معلي كبر نإ ملع نلقرآا من سريت ام وارءقاف كمليع باتف هوحصت نل نأ ملع رهانلوا لليلا ريقد ꢁ لفض من نوتغبي رضﻷا في نربوضي نورخآو ىرضم كمنم نكويس نأ ةاكلزا اآتوو ةﻼصلا اوموأقي نهم سريت ام وارءقاف ꢁ ليسب في نوليقات نورخآو ارخي وه ꢁ دنع هودجت رخي من ﻷنفسكم اومتقد اوم انحس رضاق ꢁ ارضووأق 73:20 – ميحر رغفو ꢁ نإ ꢁ وافرتغسوا اجرأ عظموأYour Lord knows that you stand (in prayer) for nearly two thirds of the night, and (at times) for half of it, and (at times) for one third of it, and (so do) a group of those who are with you. And Allah measures the night and the day. He knows that you (O Muslims,) cannot do it in regular way; therefore He turned to you in mercy.Now, recite as much of the Qur’ān as is easy (for you). He knows that some of you may be sick, and others traveling in the land, seeking the grace of Allah, and yet others fighting in Allah’s way. Therefore, recite as much of it as is easy. And establish Salāh, and pay Zakāh, and advance to Allah a goodly loan. And whatever good you will send ahead for your own- selves, you will find it with Allah much better in condition, and much greater in reward. And seek forgiveness from Allah. Indeed, Allah is Most-Forgiving, Very-Merciful. |
