ROOT ظ ه ر
52 verses • 33 derived words
📖 Lane's Lexicon
Classical definitions for root ظهر
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 52 verses containing words derived from "Z h r".
ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ كِتَٰبَ ٱللَّهِ وَرَآءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
See 2:90.
3:188.
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
b
2:90.
c
3:188.
b
See 2:90.
c
3:188.
108
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
a
See 2:90.
b
3:188.
۞ يَسْـَٔلُونَكَ عَنِ ٱلْأَهِلَّةِ ۖ قُلْ هِىَ مَوَٰقِيتُ لِلنَّاسِ وَٱلْحَجِّ ۗ وَلَيْسَ ٱلْبِرُّ بِأَن تَأْتُوا۟ ٱلْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ ٱلْبِرَّ مَنِ ٱتَّقَىٰ ۗ وَأْتُوا۟ ٱلْبُيُوتَ مِنْ أَبْوَٰبِهَا ۚ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
2:198; 9:36.
2:178.
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
2:198; 9:36.
2:178.
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
b
2:198; 9:36.
c
2:178.
126
伊斯兰教利用太阴系和太阳系两者计时。礼拜在白天的不同时候举行, 则使用太阳系计时, 如每日五次礼拜, 或每日的斋戒开始和中止; 凡崇拜仪式要在某一特定的月份或该月的某一时间完成者, 则使用太阴系, 如选择斋戒月份或规定朝觐的时间等。这样, 伊斯兰教利用两种体系; 因此就计时来说, 太阳系和太阴系都是伊斯兰教的。
1
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
a
2:198; 9:36.
b
2:178.
196
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
a
2:198; 9:36.
b
2:178.
217
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
218
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
2:102.
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
2:102.
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
a
2:102.
300
此处不是指某一个信约, 而是指从每位圣先知的信徒所缔结的一般信约, 即他们要布讲和宣扬安拉的启示, 并且尽力实践其教义。
1
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
a
2:102.
470
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
c
2:102.
544
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةً قَالُوا۟ يَٰحَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَآءَ مَا يَزِرُونَ
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
10:46.
2:168.
The verse means that their burdens would be exceedingly heavy.
10:46.
2:168.
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
c
10:46.
d
2:168.
1
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
a
10:46.
b
2:168.
779
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
a
10:46.
b
2:168.
840
The verse means that their burdens would be exceedingly heavy.
وَلَقَدْ جِئْتُمُونَا فُرَٰدَىٰ كَمَا خَلَقْنَٰكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُم مَّا خَوَّلْنَٰكُمْ وَرَآءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَٰٓؤُا۟ ۚ لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ
18:49.
18:49.
The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away."
18:49.
Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you.
c
18:49.
a
18:49.
837
Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you.
b
18:49.
878
The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away."
وَذَرُوا۟ ظَٰهِرَ ٱلْإِثْمِ وَبَاطِنَهُۥٓ ۚ إِنَّ ٱلَّذِينَ يَكْسِبُونَ ٱلْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا۟ يَقْتَرِفُونَ
6:152; 7:34.
6:152; 7:34.
6:152; 7:34.
Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.
a
6:152; 7:34.
a
6:152; 7:34.
862
Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.
d
6:152; 7:34.
وَقَالُوا۟ هَٰذِهِۦٓ أَنْعَٰمٌ وَحَرْثٌ حِجْرٌ لَّا يَطْعَمُهَآ إِلَّا مَن نَّشَآءُ بِزَعْمِهِمْ وَأَنْعَٰمٌ حُرِّمَتْ ظُهُورُهَا وَأَنْعَٰمٌ لَّا يَذْكُرُونَ ٱسْمَ ٱللَّهِ عَلَيْهَا ٱفْتِرَآءً عَلَيْهِ ۚ سَيَجْزِيهِم بِمَا كَانُوا۟ يَفْتَرُونَ
By "forbidden crops" are meant such cultivated fields as were dedicated to the idols. These could be used only by the priests that attended upon them.
The cattle mentioned in 5:104. They were not used for riding or as beasts of burden.
Cattle dedicated to the associate-gods of Meccan idolaters. There is no reference here to the mentioning of God’s name at the time of slaughtering.
Important Words:
حجر (forbidden). حجرہ (hajara-hu) means, he prevented or prohibited or forbade or interdicted him; or tie deprived him. حجر (hijr) means, forbidden or prohibited or unlawful; the faculty of reason or understanding because it prevents one from doing improper acts. The word also means custody or guardianship (Aqrab).
Commentary:
This verse gives another instance of the absurdity of man-made laws.
By "forbidden crops" are meant such cultivated fields as were dedicated to idols. These could be used only by the priests that attended upon the idols. The cattle might eat of all crops except those that were dedicated to idols.
The cattle whose backs were forbidden are those mentioned in 5:104. Nobody was allowed to ride them or use them as beasts of burden.
The cattle over which they pronounce not the name of Allah are the cattle which they dedicated to their associate-gods. There is no reference here to the mentioning of God’s name at the time of slaughtering.
878
Important Words:
حجر (forbidden). حجرہ (hajara-hu) means, he prevented or prohibited or forbade or interdicted him; or tie deprived him. حجر (hijr) means, forbidden or prohibited or unlawful; the faculty of reason or understanding because it prevents one from doing improper acts. The word also means custody or guardianship (Aqrab).
Commentary:
This verse gives another instance of the absurdity of man-made laws.
By "forbidden crops" are meant such cultivated fields as were dedicated to idols. These could be used only by the priests that attended upon the idols. The cattle might eat of all crops except those that were dedicated to idols.
The cattle whose backs were forbidden are those mentioned in 5:104. Nobody was allowed to ride them or use them as beasts of burden.
The cattle over which they pronounce not the name of Allah are the cattle which they dedicated to their associate-gods. There is no reference here to the mentioning of God’s name at the time of slaughtering.
917
By "forbidden crops" are meant such cultivated fields as were dedicated to the idols. These could be used only by the priests that attended upon them.
918
The cattle mentioned in 5:104. They were not used for riding or as beasts of burden.
919
Cattle dedicated to the associate-gods of Meccan idolaters. There is no reference here to the mentioning of God’s name at the time of slaughtering.
وَعَلَى ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا كُلَّ ذِى ظُفُرٍ ۖ وَمِنَ ٱلْبَقَرِ وَٱلْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ إِلَّا مَا حَمَلَتْ ظُهُورُهُمَآ أَوِ ٱلْحَوَايَآ أَوْ مَا ٱخْتَلَطَ بِعَظْمٍ ۚ ذَٰلِكَ جَزَيْنَٰهُم بِبَغْيِهِمْ ۖ وَإِنَّا لَصَٰدِقُونَ
16:119.
یعنی شکاری جانور۔
دیکھیئے احبار باب۳ آیت ۱۴ تا ۱۷
16:119.
See Lev. 3: 17 and 7: 23. In the Talmud, exception is made of the fat that sticks to the ribs.
These things were forbidden to the Jews as a punishment for their transgression.
16:119.
Commentary:
The reader is referred to the Bible (Lev. 3:17) where it is said, "Ye eat neither fat nor blood." Again, in Lev. 7:23 it is said "Ye shall eat no manner of fat of ox or of sheep or of goat." In the Talmud, exception is made of the fat that sticks to the ribs. Similarly, the Jews regard as lawful any fat that cannot be separated from the intestines and the flesh (Enc. Bib., cols. 1544-45). This corroborates the Quran which says, and of the oxen and the sheep and goats did We forbid them their fats, save that which their backs bear or the intestines, or that which is mixed with a bone.
It is declared in the previous verse that the only things forbidden in Islam are (1) carrion, (2) blood poured forth, (3) flesh of swine, and (4) the slaughtered animal on which the name of anyone other than God is pronounced. The Jews might, however, say that there are other things beside the above which are also forbidden them by God. The Quran, therefore, adds that it is true that there are other foods which are forbidden to Jews, but they have not been included in the prohibited things here enumerated; for, these things had been forbidden them not because they were unclean but as a punishment for their transgression. So the declaration of the previous verse still remains true.
c
16:119.
2
یعنی شکاری جانور۔
3
دیکھیئے احبار باب۳ آیت ۱۴ تا ۱۷
a
16:119.
886
Commentary:
The reader is referred to the Bible (Lev. 3:17) where it is said, "Ye eat neither fat nor blood." Again, in Lev. 7:23 it is said "Ye shall eat no manner of fat of ox or of sheep or of goat." In the Talmud, exception is made of the fat that sticks to the ribs. Similarly, the Jews regard as lawful any fat that cannot be separated from the intestines and the flesh (Enc. Bib., cols. 1544-45). This corroborates the Quran which says, and of the oxen and the sheep and goats did We forbid them their fats, save that which their backs bear or the intestines, or that which is mixed with a bone.
It is declared in the previous verse that the only things forbidden in Islam are (1) carrion, (2) blood poured forth, (3) flesh of swine, and (4) the slaughtered animal on which the name of anyone other than God is pronounced. The Jews might, however, say that there are other things beside the above which are also forbidden them by God. The Quran, therefore, adds that it is true that there are other foods which are forbidden to Jews, but they have not been included in the prohibited things here enumerated; for, these things had been forbidden them not because they were unclean but as a punishment for their transgression. So the declaration of the previous verse still remains true.
a
16:119.
925
See Lev. 3: 17 and 7: 23. In the Talmud, exception is made of the fat that sticks to the ribs.
926
These things were forbidden to the Jews as a punishment for their transgression.
۞ قُلْ تَعَالَوْا۟ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا ۖ وَلَا تَقْتُلُوٓا۟ أَوْلَٰدَكُم مِّنْ إِمْلَٰقٍ ۖ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا۟ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَعْقِلُونَ
6:121; 7:34.
17:32.
The injunctions which follow the word "forbidden" are what God commands us to carry out. The injunctions are expressly mentioned but the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse. The verse may be construed in another way also. The first sentence should be taken as having ended with the words what your Lord has forbidden, and the next sentence as beginning with the word ‘Alaikum which would in this case mean, "It is enjoined on you." The verse will then read as follows: "Come, I will rehearse to you what your Lord has forbidden. It is enjoined on you that you associate not anything as partner with Him..."
4:37; 17:24.
17:32.
6:121; 7:34.
Important Words:
املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).
Commentary:
The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.
It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.
The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"
The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.
The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.
The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.
The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.
Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands.
d
4:37; 17:24.
e
17:32.
f
6:121; 7:34.
a
4:37; 17:24.
b
17:32.
c
6:121; 7:34.
891
Important Words:
املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).
Commentary:
The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.
It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.
The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"
The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.
The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.
The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.
The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.
Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands.
a
6:121; 7:34.
e
17:32.
928
The injunctions which follow the word "forbidden" are what God commands us to carry out. The injunctions are expressly mentioned but the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse. The verse may be construed in another way also. The first sentence should be taken as having ended with the words what your Lord has forbidden, and the next sentence as beginning with the word ‘Alaikum which would in this case mean, "It is enjoined on you." The verse will then read as follows: "Come, I will rehearse to you what your Lord has forbidden. It is enjoined on you that you associate not anything as partner with Him..."