ROOT ك ر م
42 verses • 17 derived words
📖 Lane's Lexicon
Classical definitions for root كرم
Morphology Tree
Lemmas and their derived stems found in the Quran.
أَكْرَمَ
Lemmaإِكْرَام
Lemmaكَرَّمْ
Lemmaكَرِيم
Lemmaمُّكَرَّمَة
Lemmaمُّكْرَمُون
LemmaOther / General
Occurrences in Quran
Found 42 verses containing words derived from "k r m".
إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا
42:38; 53:33.
42:38; 53:33.
There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
42:38; 53:33.
Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
c
42:38; 53:33.
a
42:38; 53:33.
509
Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
a
42:38; 53:33.
594
There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
8:75.
8:75.
8:75.
Commentary:
The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.
The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."
g
8:75.
a
8:75.
1095
Commentary:
The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.
The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."
g
8:75.
وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
2:219; 9:20; 61:12.
2:219; 9:20; 61:12.
2:219; 9:20; 61:12.
Commentary:
Two classes of believers have been commended here: firstly, those who, being persecuted, flee from a country where they are not free to follow their faith; secondly, those who give shelter to and help the immigrants. The Muslims of the former class are called Muhajirin (Refugees), while those of the second class are known as Ansar (Helpers). Both these classes have been called true believers, for both are active believers and make sacrifices for the cause of religion; and the verse promises them forgiveness and honourable provision. This also shows that those, who do not migrate from their homes where they do not enjoy religious freedom, and set worldly good above religion, do not have an "honourable provision," i.e. their worldly gains are not honourable in the sight of God. Similarly, the verse hints that those who help and give shelter to the immigrants will, in spite of freely spending on their needy brethren, find their possessions ever increasing, and God will continue to grant them honourable provision.
a
2:219; 9:20; 61:12.
a
2:219; 9:20; 61:12.
1162
Commentary:
Two classes of believers have been commended here: firstly, those who, being persecuted, flee from a country where they are not free to follow their faith; secondly, those who give shelter to and help the immigrants. The Muslims of the former class are called Muhajirin (Refugees), while those of the second class are known as Ansar (Helpers). Both these classes have been called true believers, for both are active believers and make sacrifices for the cause of religion; and the verse promises them forgiveness and honourable provision. This also shows that those, who do not migrate from their homes where they do not enjoy religious freedom, and set worldly good above religion, do not have an "honourable provision," i.e. their worldly gains are not honourable in the sight of God. Similarly, the verse hints that those who help and give shelter to the immigrants will, in spite of freely spending on their needy brethren, find their possessions ever increasing, and God will continue to grant them honourable provision.
a
2:219; 9:20; 61:12.
فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَآ إِلَّا مَلَكٌ كَرِيمٌ
یعنی انگلیاں دانتوں میں دبالیں۔
12:51.
12:52.
They thought very highly of him.
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
12:51.
12:52.
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
2
یعنی انگلیاں دانتوں میں دبالیں۔
a
12:51.
b
12:52.
1535
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
1379A
They thought very highly of him.
1380
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
۞ وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ ٱلْكِبَرَ أَحَدُهُمَآ أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
710
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
711
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
1
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
1953
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
c
2:84; 4:37; 12:41; 41:15.
d
6:152; 29:9; 31:15; 46:16.
1607
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
1608
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
قَالَ أَرَءَيْتَكَ هَٰذَا ٱلَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُۥٓ إِلَّا قَلِيلًا
7:13; 15:34; 38:77.
7:17, 18; 15:40.
“复生” 在这里的意思是, 每个信者在他的信念达到完美的地步时, 恶魔再无法控制他, 这时他就体验了这样的精神复生。
恶魔是否能胁迫极大多数人走邪道, 是需要答复的一个重要问题。如果对这世界上善与恶的情况粗略而轻率地看一下, 可能使人们得出在这世界上恶比善的势力大这样一个错误的结论。可是事实正相反。例如, 如果苛刻地审查那最会说谎的人讲的所有的话, 就会看到他所讲的真话的数量远远超过他的假话。同样地, 世界上恶人的数目比好人和有德行的人要少得多。邪恶的事情引起如此广泛的注意这一事实本身就证明人类本性天生是善良的, 因而即使稍稍接触一下邪恶的事就会发生反应。因此, 说恶魔已经成功地把他的胁迫变成了事实这一种猜想是错误的。
7:17, 18; 15:40.
7:13; 15:34; 38:77.
By "resurrection" is here meant the spiritual resurrection which is experienced by every believer when his faith becomes perfect and Satan ceases to exercise control over him.
Whether or not Satan has succeeded in carrying out his threat in leading astray a vast majority of mankind is an important question which calls for an answer. A hurried and thoughtless glance over the state of good and evil in the world may lead one to the wrong conclusion that evil predominates over good in the world. But the truth is the other way about. If, for example, all the utterances of the greatest of liars were to be critically examined, the number of his truthful utterances will be found to be far exceeding his lies. Similarly, the number of the wicked people in the world is much smaller than that of the good and the virtuous people. The fact that wickedness attracts such wide notice in itself constitutes a proof of the fact that human nature is innately good and recoils at even a slight touch of evil. It is, therefore, wrong to suppose that Satan has succeeded in carrying his threat into actual fact.
7:13; 15:34; 38:77.
7:17-18; 15:40.
Important Words:
ارءیتک (what thinkest thou?) is derived from رای i.e. he saw with the eyes and means, hast thou considered? tell thou me, tell me; thinkest thou? or what thinkest thou? (Lane). See also 10:51.
لاحتنکن (I will most surely bring under my sway) is derived from حنک. They say حنک الفرس i.e. he put a rope in the mouth of the horse. احتنک الجراد الارض means, the locusts ate what was upon the land and consumed its herbage. احتنکه means, (1) he put a rope in his mouth and led him; (2) he took the whole of his property; and (3) he gained the mastery over him. The Quranic expression لاحتنکن ذریته means, I will assuredly extirpate his progeny; or I will assuredly incline his progeny to obey me, or I will assuredly gain the mastery over his progeny (Lane & Aqrab).
Commentary:
By "resurrection" is here meant not the great Resurrection that is to take place after death but the time when believers will have achieved success and disbelievers met with discomfiture.
It may also mean the spiritual resurrection which is experienced by every believer when his faith becomes perfect and Satan ceases to exercise control over him.
Whether or not Satan has succeeded in carrying out his threat in leading astray a vast majority of mankind is an important question which calls for an answer. A hurried and thoughtless glance over the state of good and evil in the world may lead one to the wrong conclusion that evil predominates in the world. But the truth is quite the reverse. If all the utterances of the greatest of liars were to be critically examined, the number of his truthful utterances will be found to be far exceeding his lies. So is the case with other evils. A great majority of people in the world are disposed to be good and virtuous. They commit moral excesses only in the heat of passion. Similarly, the number of the wicked people in the world is much smaller than that of the good and the virtuous. The fact that wickedness attracts such wide notice in itself constitutes proof positive of the fact that human nature is innately good and recoils at even a slight touch of evil. It is therefore wrong to suppose that Satan has succeeded in carrying his threat into actual fact.
The dialogue described here and in other verses of the Quran as having taken place between God and Satan never actually took place. It is only a representation of the state of things existing in the world. See also 2:35; 7:13-19 & 15:28-29.
a
7:13; 15:34; 38:77.
b
7:17, 18; 15:40.
719
“复生” 在这里的意思是, 每个信者在他的信念达到完美的地步时, 恶魔再无法控制他, 这时他就体验了这样的精神复生。
720
恶魔是否能胁迫极大多数人走邪道, 是需要答复的一个重要问题。如果对这世界上善与恶的情况粗略而轻率地看一下, 可能使人们得出在这世界上恶比善的势力大这样一个错误的结论。可是事实正相反。例如, 如果苛刻地审查那最会说谎的人讲的所有的话, 就会看到他所讲的真话的数量远远超过他的假话。同样地, 世界上恶人的数目比好人和有德行的人要少得多。邪恶的事情引起如此广泛的注意这一事实本身就证明人类本性天生是善良的, 因而即使稍稍接触一下邪恶的事就会发生反应。因此, 说恶魔已经成功地把他的胁迫变成了事实这一种猜想是错误的。
a
7:13; 15:34; 38:77.
b
7:17-18; 15:40.
1992
Important Words:
ارءیتک (what thinkest thou?) is derived from رای i.e. he saw with the eyes and means, hast thou considered? tell thou me, tell me; thinkest thou? or what thinkest thou? (Lane). See also 10:51.
لاحتنکن (I will most surely bring under my sway) is derived from حنک. They say حنک الفرس i.e. he put a rope in the mouth of the horse. احتنک الجراد الارض means, the locusts ate what was upon the land and consumed its herbage. احتنکه means, (1) he put a rope in his mouth and led him; (2) he took the whole of his property; and (3) he gained the mastery over him. The Quranic expression لاحتنکن ذریته means, I will assuredly extirpate his progeny; or I will assuredly incline his progeny to obey me, or I will assuredly gain the mastery over his progeny (Lane & Aqrab).
Commentary:
By "resurrection" is here meant not the great Resurrection that is to take place after death but the time when believers will have achieved success and disbelievers met with discomfiture.
It may also mean the spiritual resurrection which is experienced by every believer when his faith becomes perfect and Satan ceases to exercise control over him.
Whether or not Satan has succeeded in carrying out his threat in leading astray a vast majority of mankind is an important question which calls for an answer. A hurried and thoughtless glance over the state of good and evil in the world may lead one to the wrong conclusion that evil predominates in the world. But the truth is quite the reverse. If all the utterances of the greatest of liars were to be critically examined, the number of his truthful utterances will be found to be far exceeding his lies. So is the case with other evils. A great majority of people in the world are disposed to be good and virtuous. They commit moral excesses only in the heat of passion. Similarly, the number of the wicked people in the world is much smaller than that of the good and the virtuous. The fact that wickedness attracts such wide notice in itself constitutes proof positive of the fact that human nature is innately good and recoils at even a slight touch of evil. It is therefore wrong to suppose that Satan has succeeded in carrying his threat into actual fact.
The dialogue described here and in other verses of the Quran as having taken place between God and Satan never actually took place. It is only a representation of the state of things existing in the world. See also 2:35; 7:13-19 & 15:28-29.
a
7:17, 18; 15:40.
b
7:13; 15:34; 38:77.
1630
By "resurrection" is here meant the spiritual resurrection which is experienced by every believer when his faith becomes perfect and Satan ceases to exercise control over him.
1631
Whether or not Satan has succeeded in carrying out his threat in leading astray a vast majority of mankind is an important question which calls for an answer. A hurried and thoughtless glance over the state of good and evil in the world may lead one to the wrong conclusion that evil predominates over good in the world. But the truth is the other way about. If, for example, all the utterances of the greatest of liars were to be critically examined, the number of his truthful utterances will be found to be far exceeding his lies. Similarly, the number of the wicked people in the world is much smaller than that of the good and the virtuous people. The fact that wickedness attracts such wide notice in itself constitutes a proof of the fact that human nature is innately good and recoils at even a slight touch of evil. It is, therefore, wrong to suppose that Satan has succeeded in carrying his threat into actual fact.
۞ وَلَقَدْ كَرَّمْنَا بَنِىٓ ءَادَمَ وَحَمَلْنَٰهُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ وَرَزَقْنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلْنَٰهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا
یعنی انسانوں کو۔
God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. The verse demolishes all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open equally for all men and these avenues lie as much in travel by land as by sea.
The laying of stress on travel by sea in the Qur’an seems to be rather strange. The fact, that a Book revealed to an Arab, and of all Arabs the Holy Prophet, who throughout his life never experienced a sea-voyage, should have so much emphasized the importance of sea-voyaging, does indeed show that the Qur’an could not have been his composition. He did not and could not know the great benefits of sea-voyaging.
As a class man, being God’s vicegerent on earth, is superior to all other creation.
Commentary:
The verse means to say that God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. It seeks to demolish all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open, equally for all men and these avenues lie as much in travel by land as by sea. The laying of stress on travel by sea in the Quran seems strange. The fact that an Arab, and of all Arabs the Holy Prophet, who throughout his whole life never experienced a sea voyage, should have so much emphasized the importance of sea-voyaging does indeed show that the Quran could not be his composition. He did not and could not know the great benefits of sea-voyaging.
The words, and exalted them far above many, may seem to suggest that man is superior only to certain species of creation and not all creation. But a little deeper reflection over the expression makes such an inference appear quite unwarranted. The verse speaks of all mankind and it is true that all men are not superior to all other creatures. There are men morally so degraded as to be worse than animals and beasts. There are others who are superior even to the angels. There are others still who are so righteous as to occupy a higher spiritual position than even the most exalted angels. In short, all men are not superior to all other creatures, but some men do top the whole creation and man as such is superior to most of the creation, for the sun, the moon, the stars, and animals have been created for him and are engaged in his service. Hence, mankind as a class is superior to most of God’s creatures, while man in his perfect spiritual state is certainly superior to the whole creation.
1
یعنی انسانوں کو۔
2000
Commentary:
The verse means to say that God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. It seeks to demolish all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open, equally for all men and these avenues lie as much in travel by land as by sea. The laying of stress on travel by sea in the Quran seems strange. The fact that an Arab, and of all Arabs the Holy Prophet, who throughout his whole life never experienced a sea voyage, should have so much emphasized the importance of sea-voyaging does indeed show that the Quran could not be his composition. He did not and could not know the great benefits of sea-voyaging.
The words, and exalted them far above many, may seem to suggest that man is superior only to certain species of creation and not all creation. But a little deeper reflection over the expression makes such an inference appear quite unwarranted. The verse speaks of all mankind and it is true that all men are not superior to all other creatures. There are men morally so degraded as to be worse than animals and beasts. There are others who are superior even to the angels. There are others still who are so righteous as to occupy a higher spiritual position than even the most exalted angels. In short, all men are not superior to all other creatures, but some men do top the whole creation and man as such is superior to most of the creation, for the sun, the moon, the stars, and animals have been created for him and are engaged in his service. Hence, mankind as a class is superior to most of God’s creatures, while man in his perfect spiritual state is certainly superior to the whole creation.
1635
God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. The verse demolishes all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open equally for all men and these avenues lie as much in travel by land as by sea.
1635A
The laying of stress on travel by sea in the Qur’an seems to be rather strange. The fact, that a Book revealed to an Arab, and of all Arabs the Holy Prophet, who throughout his life never experienced a sea-voyage, should have so much emphasized the importance of sea-voyaging, does indeed show that the Qur’an could not have been his composition. He did not and could not know the great benefits of sea-voyaging.
1635B
As a class man, being God’s vicegerent on earth, is superior to all other creation.
وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا ۗ سُبْحَٰنَهُۥ ۚ بَلْ عِبَادٌ مُّكْرَمُونَ
2:117; 4:172; 10:69; 19:89, 90.
2:117; 4:172; 10:69; 19:89, 90.
2:117; 4:172; 10:69; 19:89-90.
Commentary:
The words "honoured servants" point to the fact that not only Jesus but many other righteous men have been spoken of as God’s sons in former Scriptures and like him they have been called God’s sons only in a metaphorical sense. But they were nothing more than His honoured servants. In this respect Jesus enjoys no special prerogative. He was only one of the numerous honoured servants of God.
b
2:117; 4:172; 10:69; 19:89, 90.
a
2:117; 4:172; 10:69; 19:89-90.
2367
Commentary:
The words "honoured servants" point to the fact that not only Jesus but many other righteous men have been spoken of as God’s sons in former Scriptures and like him they have been called God’s sons only in a metaphorical sense. But they were nothing more than His honoured servants. In this respect Jesus enjoys no special prerogative. He was only one of the numerous honoured servants of God.
a
2:117; 4:172; 10:69; 19:89, 90.
فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
8:75; 24:27; 34:5.
8:75; 24:27; 34:5.
8:75; 24:27; 34:5.
Important Words:
کریم (excellent) is derived from کرم which means, it was or became highly esteemed or prized or valued, excellent, precious or rare. کرمت ارضه means, his land became productive or fertile. کرائم المال are such as are held in high estimation; precious or excellent of cattle or other possessions; the choicest or best thereof. کریم which is contrary of لئیم, means, generous; liberal; honourable; noble, high-born (Lane & Aqrab).
Commentary:
The words "honourable provision," cover both physical and spiritual sustenance.
c
8:75; 24:27; 34:5.
b
8:75; 24:27; 34:5.
2480
Important Words:
کریم (excellent) is derived from کرم which means, it was or became highly esteemed or prized or valued, excellent, precious or rare. کرمت ارضه means, his land became productive or fertile. کرائم المال are such as are held in high estimation; precious or excellent of cattle or other possessions; the choicest or best thereof. کریم which is contrary of لئیم, means, generous; liberal; honourable; noble, high-born (Lane & Aqrab).
Commentary:
The words "honourable provision," cover both physical and spiritual sustenance.
b
8:75; 24:27; 34:5.
ٱلْخَبِيثَٰتُ لِلْخَبِيثِينَ وَٱلْخَبِيثُونَ لِلْخَبِيثَٰتِ ۖ وَٱلطَّيِّبَٰتُ لِلطَّيِّبِينَ وَٱلطَّيِّبُونَ لِلطَّيِّبَٰتِ ۚ أُو۟لَٰٓئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ۖ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
8:75; 22:51.
عام طور پر مفسّر اس آیت کے یہ معنے کرتے ہیں کہ خبیث مرد خبیث عورتوں کے لئے ہیں اور خبیث عورتیں خبیث مردوں کے لئے۔ مگر یہ درست نہیں۔ باتیں اور اعمال بھی مؤنث استعمال ہوتے ہیں اور انہیں کا یہاں ذکر ہے۔ ورنہ ایک بدکار عورت کسی شریف سے دھوکا دے کر بیاہ کر لے تو اس میں مرد کا کیا قصور؟ اسی طرح اس کا الٹ سمجھ لو۔ قرآن مجید تو صرف یہ کہتا ہے کہ جو نیکی میں مشہور ہوں۔ ان پر بدی کا الزام نہ لگاؤ کیونکہ عقلاً نیک شہرت رکھنے والا مرد یا عورت نیک کام ہی کریں گے۔
8:75; 22:51.
The word, al-Khabithat, meaning evil deeds or obscene words, the verse purports to say that evil persons do evil deeds or indulge in obscene and foul talk and scandal-mongering, while nothing comes out of good and virtuous persons but righteous deeds and pure and noble words.
8:75; 22:51.
Commentary:
The word الخبیثات meaning evil deeds or obscene words, the verse purports to say that evil persons do evil deeds or indulge in obscene and foul talk and scandal-mongering, while nothing comes out of good and virtuous persons but righteous deeds and pure and ennobling words. The subject of calumny and slander is thus closed with this beautiful epigram and the verse itself ends with giving a certificate of righteousness to ‘A’ishah to whom the words: "they are innocent of all that which the calumniators allege" primarily refer.
b
8:75; 22:51.
1
عام طور پر مفسّر اس آیت کے یہ معنے کرتے ہیں کہ خبیث مرد خبیث عورتوں کے لئے ہیں اور خبیث عورتیں خبیث مردوں کے لئے۔ مگر یہ درست نہیں۔ باتیں اور اعمال بھی مؤنث استعمال ہوتے ہیں اور انہیں کا یہاں ذکر ہے۔ ورنہ ایک بدکار عورت کسی شریف سے دھوکا دے کر بیاہ کر لے تو اس میں مرد کا کیا قصور؟ اسی طرح اس کا الٹ سمجھ لو۔ قرآن مجید تو صرف یہ کہتا ہے کہ جو نیکی میں مشہور ہوں۔ ان پر بدی کا الزام نہ لگاؤ کیونکہ عقلاً نیک شہرت رکھنے والا مرد یا عورت نیک کام ہی کریں گے۔
b
8:75; 22:51.
2609
Commentary:
The word الخبیثات meaning evil deeds or obscene words, the verse purports to say that evil persons do evil deeds or indulge in obscene and foul talk and scandal-mongering, while nothing comes out of good and virtuous persons but righteous deeds and pure and ennobling words. The subject of calumny and slander is thus closed with this beautiful epigram and the verse itself ends with giving a certificate of righteousness to ‘A’ishah to whom the words: "they are innocent of all that which the calumniators allege" primarily refer.
b
8:75; 22:51.
2041
The word, al-Khabithat, meaning evil deeds or obscene words, the verse purports to say that evil persons do evil deeds or indulge in obscene and foul talk and scandal-mongering, while nothing comes out of good and virtuous persons but righteous deeds and pure and noble words.