ROOT ك ت م
19 verses • 11 derived words
📖 Lane's Lexicon
Classical definitions for root كتم
Morphology Tree
Lemmas and their derived stems found in the Quran.
كَتَمَ
LemmaOccurrences in Quran
Found 19 verses containing words derived from "k t m".
قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
当天使们承认没有能力在他们本身显示阿丹能显示的所有安拉的常德时, 后者顺从安拉的旨意, 显示了渗透在自己身上的自然界的各种能力, 并对天使们揭示了他们广泛的特性。因而阿丹证明了创造人类的必要性, 人类可从安拉那里获得判断力, 即意志力, 可藉此力量志愿选择从善或作恶的道路, 进而显示安拉的光辉和伟大。
یعنی جب آدم ؑ نے جو چیزیں اس کے سامنے پیش کی گئی تھیں ان کی صفات ِگنا دیں‘ تو خداتعالیٰ نے فرشتوں سے کہا کہ میں نے تمہیں پہلے نہیں کہا تھا کہ میں ان باتوں کو بھی جانتا ہوں جو تمہارے دل میں ہیں اور ان باتوں کو بھی جانتا ہوں جن کو تم ظاہر کرتے ہو۔ تم یہ سمجھتے تھے کہ آدمؑ مخلوقات پر کس طرح حکومت کر سکے گا۔ جبکہ اس کو مخلوق کی خاصیات کا علم نہیں۔ لیکن اب تمہیں پتہ لگ گیا ہے کہ میں نے اس کے اندر خاصیاتِ عالم کے جاننے کا مادہ رکھا ہے۔ چنانچہ اس نے چیزوں کی خاصیات بیان کر دی ہیں جن سے ثابت ہو گیا ہے کہ میرا علم صحیح تھا اور تمہارا غلط تھا۔
When the angels confessed their inability to manifest in themselves all the Divine attributes that Adam could manifest, the latter, in obedience to the Divine Will, manifested the different natural capabilities ingrained in him and revealed to the angels their extensive character. Thus Adam proved the necessity of the creation of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily choose the way of goodness (or, of evil) and might thereby reveal the glory and greatness of God.
Important Words:
تکتمون (you conceal) is derived from کتم meaning, he concealed. They say کتم الشیء i.e. he concealed or suppressed the thing. The Arabs use the expression; کتم الربوة (he suppressed his breath) of a horse who, after running some distance, begins to pant, but having small nostrils, his breath remains, as it were, suppressed or concealed within him (Lane under کتم and عور). So کتمان (the act of concealing or suppressing) need not be deliberate or the result of a desire or attempt to conceal. It may merely be the result of circumstances or only the outcome of nature without an attempt or desire to that effect.
Commentary:
When the angels confessed their inability to manifest in themselves all the attributes that Adam could manifest, the latter, in obedience to the Divine will, manifested the different capabilities ingrained in him and showed to the angels the extensiveness of his natural capacities. Thus man proved the necessity of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily take to righteousness, (or, for that matter, to sinning) and might thereby reveal to the world the glory and the greatness of God.
The words, and I know what you reveal and what you conceal, mean that God knew which divine attributes the angels manifested in themselves and which they were incapable of manifesting.
The words, what you conceal, do not mean that the angels had a desire for, or that they made an attempt at concealment; for, as explained under Important Words, the word کتمان (concealing) is also used to denote a state of affairs without there being any attempt or desire on one’s part to conceal or suppress anything. The words, what you conceal, therefore, refer to such attributes of God as the angels are unable to reflect in their own being on account of their natural inaptitude. It is a gross error to take the words, what you reveal and what you conceal, as signifying that the angels were not telling the whole truth before God.
As already pointed out under 2:31, the conversation between God and angels and Adam, as mentioned in the verse, need not necessarily be taken in a literal sense. Sometimes the word قال (he said) is used to describe the practical upshot of events without there being any actual speech or dialogue, the purpose of such narration being only to show the existing condition of things in a vivid and graphic form and nothing more. A poet says: قالت له العینان سمعاً وطاعة i.e. "Both of his eyes said, 'We will listen and obey'," whereas the eyes have no speech. Thus, the conversation embodying the story of Adam may also be nothing more than a portrayal in words.
38
当天使们承认没有能力在他们本身显示阿丹能显示的所有安拉的常德时, 后者顺从安拉的旨意, 显示了渗透在自己身上的自然界的各种能力, 并对天使们揭示了他们广泛的特性。因而阿丹证明了创造人类的必要性, 人类可从安拉那里获得判断力, 即意志力, 可藉此力量志愿选择从善或作恶的道路, 进而显示安拉的光辉和伟大。
1
یعنی جب آدم ؑ نے جو چیزیں اس کے سامنے پیش کی گئی تھیں ان کی صفات ِگنا دیں‘ تو خداتعالیٰ نے فرشتوں سے کہا کہ میں نے تمہیں پہلے نہیں کہا تھا کہ میں ان باتوں کو بھی جانتا ہوں جو تمہارے دل میں ہیں اور ان باتوں کو بھی جانتا ہوں جن کو تم ظاہر کرتے ہو۔ تم یہ سمجھتے تھے کہ آدمؑ مخلوقات پر کس طرح حکومت کر سکے گا۔ جبکہ اس کو مخلوق کی خاصیات کا علم نہیں۔ لیکن اب تمہیں پتہ لگ گیا ہے کہ میں نے اس کے اندر خاصیاتِ عالم کے جاننے کا مادہ رکھا ہے۔ چنانچہ اس نے چیزوں کی خاصیات بیان کر دی ہیں جن سے ثابت ہو گیا ہے کہ میرا علم صحیح تھا اور تمہارا غلط تھا۔
40
Important Words:
تکتمون (you conceal) is derived from کتم meaning, he concealed. They say کتم الشیء i.e. he concealed or suppressed the thing. The Arabs use the expression; کتم الربوة (he suppressed his breath) of a horse who, after running some distance, begins to pant, but having small nostrils, his breath remains, as it were, suppressed or concealed within him (Lane under کتم and عور). So کتمان (the act of concealing or suppressing) need not be deliberate or the result of a desire or attempt to conceal. It may merely be the result of circumstances or only the outcome of nature without an attempt or desire to that effect.
Commentary:
When the angels confessed their inability to manifest in themselves all the attributes that Adam could manifest, the latter, in obedience to the Divine will, manifested the different capabilities ingrained in him and showed to the angels the extensiveness of his natural capacities. Thus man proved the necessity of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily take to righteousness, (or, for that matter, to sinning) and might thereby reveal to the world the glory and the greatness of God.
The words, and I know what you reveal and what you conceal, mean that God knew which divine attributes the angels manifested in themselves and which they were incapable of manifesting.
The words, what you conceal, do not mean that the angels had a desire for, or that they made an attempt at concealment; for, as explained under Important Words, the word کتمان (concealing) is also used to denote a state of affairs without there being any attempt or desire on one’s part to conceal or suppress anything. The words, what you conceal, therefore, refer to such attributes of God as the angels are unable to reflect in their own being on account of their natural inaptitude. It is a gross error to take the words, what you reveal and what you conceal, as signifying that the angels were not telling the whole truth before God.
As already pointed out under 2:31, the conversation between God and angels and Adam, as mentioned in the verse, need not necessarily be taken in a literal sense. Sometimes the word قال (he said) is used to describe the practical upshot of events without there being any actual speech or dialogue, the purpose of such narration being only to show the existing condition of things in a vivid and graphic form and nothing more. A poet says: قالت له العینان سمعاً وطاعة i.e. "Both of his eyes said, 'We will listen and obey'," whereas the eyes have no speech. Thus, the conversation embodying the story of Adam may also be nothing more than a portrayal in words.
64
When the angels confessed their inability to manifest in themselves all the Divine attributes that Adam could manifest, the latter, in obedience to the Divine Will, manifested the different natural capabilities ingrained in him and revealed to the angels their extensive character. Thus Adam proved the necessity of the creation of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily choose the way of goodness (or, of evil) and might thereby reveal the glory and greatness of God.
وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ
3:72.
2:147, 160; 6:92.
Here the Jews are forbidden (1) to mix the true with the false by quoting verses from their Scriptures and putting wrong interpretations on them; and (2) to suppress or hide the truth, i.e. suppress such prophecies in their Scriptures as refer to the Holy Prophet.
3:72.
2:147, 160; 6:92.
Important Words:
لاتلبسوا (confound) is derived from لبس which means, he put on a clothing. And as a clothing serves to cover or hide the body of the person clothed, the word has also come to mean, to cover up or to hide or to confound or to make a thing mixed up or doubtful (Aqrab).
الباطل (falsehood) is derived from بطل which means: (1) it became corrupt, or (2) it became inoperative, or (3) it went waste and served no useful purpose. The Arabs use the expression بطل دمه of a murdered person whose blood is not avenged. The word باطل means: (1) anything opposed to حق (truth) i.e. falsehood; (2) anything that goes waste and serves no useful purpose; (3) an obsolete edict or commandment which is no longer operative (Aqrab & Mufradat).
Commentary:
Here the Jews are forbidden (1) to mingle the true with the false, by quoting verses from their Scriptures and putting wrong interpretations on them; and (2) to suppress or hide the truth i.e. suppress such prophecies in their Scriptures as refer to the Promised Prophet.
i
3:72.
j
2:147, 160; 6:92.
a
3:72.
b
2:147, 160; 6:92.
49
Important Words:
لاتلبسوا (confound) is derived from لبس which means, he put on a clothing. And as a clothing serves to cover or hide the body of the person clothed, the word has also come to mean, to cover up or to hide or to confound or to make a thing mixed up or doubtful (Aqrab).
الباطل (falsehood) is derived from بطل which means: (1) it became corrupt, or (2) it became inoperative, or (3) it went waste and served no useful purpose. The Arabs use the expression بطل دمه of a murdered person whose blood is not avenged. The word باطل means: (1) anything opposed to حق (truth) i.e. falsehood; (2) anything that goes waste and serves no useful purpose; (3) an obsolete edict or commandment which is no longer operative (Aqrab & Mufradat).
Commentary:
Here the Jews are forbidden (1) to mingle the true with the false, by quoting verses from their Scriptures and putting wrong interpretations on them; and (2) to suppress or hide the truth i.e. suppress such prophecies in their Scriptures as refer to the Promised Prophet.
a
3:72.
b
2:147, 160; 6:92.
78
Here the Jews are forbidden (1) to mix the true with the false by quoting verses from their Scriptures and putting wrong interpretations on them; and (2) to suppress or hide the truth, i.e. suppress such prophecies in their Scriptures as refer to the Holy Prophet.
وَإِذْ قَتَلْتُمْ نَفْسًا فَٱدَّٰرَْٰٔتُمْ فِيهَا ۖ وَٱللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ
قَتَلْتُمْ (Qataltum) 意思是指你尝试、企图、主张或决心去杀死 (40:29), 或你使他像死去的一样; 你几乎杀死了他。他们说 قَتَلَهٗ (Qatala-hu), 他使他变得像一个肉体上或道德上已被杀死的人 (Lane)。欧麦尔 (عُمَرْ, ‘Umar,) 的名言即 اُقْتُلُوْاسَعْدًا (Uqtulu Sa‘dan) 被认为其含意是, 使 سَعْد (Sa‘d) 塞德变得像一个对一切意图和目的都是幻灭了的人。
نَفْسًا (Nafsan) 用作普通名词, 即在不确定的形式中, 按照阿拉伯语语法可以指一个非常重要的人物 (مُطَوَّلْ, Mutawwal)。在前一节经文中提到了犹太人的某些恶劣行径和罪行。本节经文系指他们的滔天罪行, 即他们企图杀死在十字架上的伊撒并表明, 按照 «圣经» 所说, 他是一个假先知 («申命记» 21:23)。在这一恶毒的企图中他们彻底失败了。伊撒从十字架上被取下时并没死去, 但像死人一样。对伊撒并未死在十字架上而是活着像死人一样被取下的这一历史事实。可参阅889A。
这一字句表明, 伊撒之死真相大白的时刻终得到来, 而如此长久地蒙在这一事件上的伪装终将被摘掉。
وَ اِذْ قَتَلْتُمْ نَفْسًا سے حضرت مسیح ؑ کی صلیب کا واقعہ مراد ہے جس کے متعلق عیسائیوں نے تو یہ کہہ دیا کہ مسیح اپنی مرضی سے صلیب پر چڑھ گیا کیونکہ وہ دنیا کا کفار ہ بننا چاہتا تھا‘ اور یہودیوں نے کہا کہ اِنَّا قَتَلْنَا الْمَسِیْحَ۔ اللہ تعالیٰ فرماتا ہے کہ دونوں جھوٹے ہیں۔ درحقیقت مسیحؑ صلیب پر سے زندہ اتر آئے تھے اور اگر ایسے ہی حالات میں صلیب سے اترنے والوں کے حالات کو دیکھو تو تمہیں معلوم ہو جائے گا کہ تاریخ کے مطابق بھی اور طبّ کے مطابق بھی وہ لوگ زندہ ہی ہوتے ہیں۔ پس مسیحؑ بھی صلیب سے زندہ ہی اترے تھے۔ اور اگر قرآن مجیدنے ان کی نسبت کہا کہ تم نے ایک
Qataltum means, you sought, attempted, claimed, or made up your mind, to kill (40:29), or you made him appear as dead; you almost killed him. They say Qatala-hu, i.e. he rendered him like one killed physically or morally (Lane). The famous saying of ‘Umar, viz. Uqtulu Sa‘dan, has been taken to signify, render Sa‘d like one who is, to all intents and purposes, dead.
Nafsan used as Nakirah, i.e. in an undefined form, according to Arabic grammar may refer to a very important personage (Mutawwal).
In the foregoing verses some of the evil practices and crimes of the Jews were mentioned. This verse refers to their crowning guilt, i.e. they sought to kill Jesus on the Cross and thus to show that according to the Bible he was a false prophet (Deut. 21: 23). In this nefarious attempt they utterly failed. Jesus was taken down from the Cross alive but like one dead. For the historical fact that Jesus did not die on the Cross but was taken down alive like one dead. See {2000}.
The clause signifies that a time will come when the truth about Jesus’s death will come to light and the mask which had so long been hanging over the incident will be lifted.
Important Words:
قتلتم (you slew) is derived from قتل which means: (1) he killed; (2) he attempted to kill; (3) he rendered a person like unto one killed (see also 2:62).
نفساً (a person) has been used here as نکرة i.e. in an indefinite or undefined form. It may, according to the rules of the Arabic language, refer either to an unimportant person that need not be named, or to a very important personage; for sometimes a word used as نکرة denotes a sense of greatness (Mutawwal).
فادارءتم (differed among yourselves) is derived from درأ meaning, he repelled it or he thrust it back. ادارءتم is originally تدارءتمmeaning: (1) you repelled one another by casting blame or responsibility on one another; (2) you disagreed or differed among yourselves (Aqrab & Lane).
تکتمون (you concealed). See 2: 34.
Commentary:
See under next verse.
61
قَتَلْتُمْ (Qataltum) 意思是指你尝试、企图、主张或决心去杀死 (40:29), 或你使他像死去的一样; 你几乎杀死了他。他们说 قَتَلَهٗ (Qatala-hu), 他使他变得像一个肉体上或道德上已被杀死的人 (Lane)。欧麦尔 (عُمَرْ, ‘Umar,) 的名言即 اُقْتُلُوْاسَعْدًا (Uqtulu Sa‘dan) 被认为其含意是, 使 سَعْد (Sa‘d) 塞德变得像一个对一切意图和目的都是幻灭了的人。
62
نَفْسًا (Nafsan) 用作普通名词, 即在不确定的形式中, 按照阿拉伯语语法可以指一个非常重要的人物 (مُطَوَّلْ, Mutawwal)。在前一节经文中提到了犹太人的某些恶劣行径和罪行。本节经文系指他们的滔天罪行, 即他们企图杀死在十字架上的伊撒并表明, 按照 «圣经» 所说, 他是一个假先知 («申命记» 21:23)。在这一恶毒的企图中他们彻底失败了。伊撒从十字架上被取下时并没死去, 但像死人一样。对伊撒并未死在十字架上而是活着像死人一样被取下的这一历史事实。可参阅889A。
63
这一字句表明, 伊撒之死真相大白的时刻终得到来, 而如此长久地蒙在这一事件上的伪装终将被摘掉。
2
وَ اِذْ قَتَلْتُمْ نَفْسًا سے حضرت مسیح ؑ کی صلیب کا واقعہ مراد ہے جس کے متعلق عیسائیوں نے تو یہ کہہ دیا کہ مسیح اپنی مرضی سے صلیب پر چڑھ گیا کیونکہ وہ دنیا کا کفار ہ بننا چاہتا تھا‘ اور یہودیوں نے کہا کہ اِنَّا قَتَلْنَا الْمَسِیْحَ۔ اللہ تعالیٰ فرماتا ہے کہ دونوں جھوٹے ہیں۔ درحقیقت مسیحؑ صلیب پر سے زندہ اتر آئے تھے اور اگر ایسے ہی حالات میں صلیب سے اترنے والوں کے حالات کو دیکھو تو تمہیں معلوم ہو جائے گا کہ تاریخ کے مطابق بھی اور طبّ کے مطابق بھی وہ لوگ زندہ ہی ہوتے ہیں۔ پس مسیحؑ بھی صلیب سے زندہ ہی اترے تھے۔ اور اگر قرآن مجیدنے ان کی نسبت کہا کہ تم نے ایک
79
Important Words:
قتلتم (you slew) is derived from قتل which means: (1) he killed; (2) he attempted to kill; (3) he rendered a person like unto one killed (see also 2:62).
نفساً (a person) has been used here as نکرة i.e. in an indefinite or undefined form. It may, according to the rules of the Arabic language, refer either to an unimportant person that need not be named, or to a very important personage; for sometimes a word used as نکرة denotes a sense of greatness (Mutawwal).
فادارءتم (differed among yourselves) is derived from درأ meaning, he repelled it or he thrust it back. ادارءتم is originally تدارءتمmeaning: (1) you repelled one another by casting blame or responsibility on one another; (2) you disagreed or differed among yourselves (Aqrab & Lane).
تکتمون (you concealed). See 2: 34.
Commentary:
See under next verse.
109
Qataltum means, you sought, attempted, claimed, or made up your mind, to kill (40:29), or you made him appear as dead; you almost killed him. They say Qatala-hu, i.e. he rendered him like one killed physically or morally (Lane). The famous saying of ‘Umar, viz. Uqtulu Sa‘dan, has been taken to signify, render Sa‘d like one who is, to all intents and purposes, dead.
109A
Nafsan used as Nakirah, i.e. in an undefined form, according to Arabic grammar may refer to a very important personage (Mutawwal).
In the foregoing verses some of the evil practices and crimes of the Jews were mentioned. This verse refers to their crowning guilt, i.e. they sought to kill Jesus on the Cross and thus to show that according to the Bible he was a false prophet (Deut. 21: 23). In this nefarious attempt they utterly failed. Jesus was taken down from the Cross alive but like one dead. For the historical fact that Jesus did not die on the Cross but was taken down alive like one dead. See {2000}.
109B
The clause signifies that a time will come when the truth about Jesus’s death will come to light and the mask which had so long been hanging over the incident will be lifted.
أَمْ تَقُولُونَ إِنَّ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطَ كَانُوا۟ هُودًا أَوْ نَصَٰرَىٰ ۗ قُلْ ءَأَنتُمْ أَعْلَمُ أَمِ ٱللَّهُ ۗ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَٰدَةً عِندَهُۥ مِنَ ٱللَّهِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
یعنی بائیبل میں تو یہ لکھا ہے کہ ابراہیمؑ۔ اسماعیل ؑ۔ اسحاق ؑ اور یعقوبؑ یہ سب لوگ مسیح ؑ اور موسیٰ ؑ سے پہلے گزرے ہیں‘ پھر یہ یہودی اور مسیحی کس طرح ہو سکتے ہیں۔
3:85; 4:164.
2:284.
Jews and Christians have been indirectly told how Abraham and his children would fare, when as claimed by them salvation is their exclusive monopoly, because they belonged to pre-Mosaic period when Jewish and Christian religions had not yet come into existence.
3:85; 4:164.
2:284.
Commentary:
In this verse Jews and Christians have been indirectly asked how Abraham and his children would fare, if salvation were monopolized by them. If they replied that these holy persons were also Jews or Christians, it would be against all the facts of history, because they belonged to pre-Mosaic times when Jewish and Christian religions had not yet come into existence.
Some short-sighted persons attach so much importance to their own views that they begin to ascribe them to every righteous servant of God. In their discussions, Jews and Christians represented even those of their ancestors who lived before their religions came into existence as the followers of their own faiths.
This is the attitude not only of the ignorant masses, but even educated people sometimes fall a prey to this delusion. Many Christians of great learning hold the untenable belief that even those Prophets and other righteous people who lived before Jesus were saved through his alleged death on the cross. Such men should beware of God’s judgement, as He is not unaware of their deeds.
a
2:284.
b
3:85; 4:164.
86
犹太教徒和基督教徒已被间接质问, 伊布拉欣和他的后代怎样去宣传了得救是他们独占的专利品?如果他们回答, 这些圣洁的人也是犹太教徒或基督教徒, 这将是违反历史事实, 因为他们处在犹太教和基督教尚未存在的穆撒时期之前。
2
یعنی بائیبل میں تو یہ لکھا ہے کہ ابراہیمؑ۔ اسماعیل ؑ۔ اسحاق ؑ اور یعقوبؑ یہ سب لوگ مسیح ؑ اور موسیٰ ؑ سے پہلے گزرے ہیں‘ پھر یہ یہودی اور مسیحی کس طرح ہو سکتے ہیں۔
a
3:85; 4:164.
b
2:284.
147
Commentary:
In this verse Jews and Christians have been indirectly asked how Abraham and his children would fare, if salvation were monopolized by them. If they replied that these holy persons were also Jews or Christians, it would be against all the facts of history, because they belonged to pre-Mosaic times when Jewish and Christian religions had not yet come into existence.
Some short-sighted persons attach so much importance to their own views that they begin to ascribe them to every righteous servant of God. In their discussions, Jews and Christians represented even those of their ancestors who lived before their religions came into existence as the followers of their own faiths.
This is the attitude not only of the ignorant masses, but even educated people sometimes fall a prey to this delusion. Many Christians of great learning hold the untenable belief that even those Prophets and other righteous people who lived before Jesus were saved through his alleged death on the cross. Such men should beware of God’s judgement, as He is not unaware of their deeds.
b
3:85; 4:164.
c
2:284.
157
Jews and Christians have been indirectly told how Abraham and his children would fare, when as claimed by them salvation is their exclusive monopoly, because they belonged to pre-Mosaic period when Jewish and Christian religions had not yet come into existence.
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ
6:21.
2:175; 5:16, 6:92.
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
6:21.
2:175; 5:16; 6:92.
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
b
2:175; 5:16, 6:92.
c
6:21.
a
6:21.
b
2:175; 5:16; 6:92.
153
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
c
6:21.
d
2:175; 5:16, 6:92.
169
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
170
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَٰتِ وَٱلْهُدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّٰهُ لِلنَّاسِ فِى ٱلْكِتَٰبِ ۙ أُو۟لَٰٓئِكَ يَلْعَنُهُمُ ٱللَّهُ وَيَلْعَنُهُمُ ٱللَّٰعِنُونَ
2:175.
2:175.
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
2:175.
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
a
2:175.
a
2:175.
166
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
b
2:175.
186
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْكِتَٰبِ وَيَشْتَرُونَ بِهِۦ ثَمَنًا قَلِيلًا ۙ أُو۟لَٰٓئِكَ مَا يَأْكُلُونَ فِى بُطُونِهِمْ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوْمَ ٱلْقِيَٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
See 2:147.
2:42.
2:160.
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
See 2:147.
See 2:42.
2:160
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
2:147.
b
2:42.
c
2:160.
112
此话表明, 火不能解渴, 却相反增加口渴, 因此这个世界的这类事物不能带来心神的安宁和满足而适得相反。
3
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
a
See 2:147.
b
See 2:42.
c
2:160
181
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
See 2:147.
b
2:42.
c
2:160.
200
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
وَٱلْمُطَلَّقَٰتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءٍ ۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ ٱللَّهُ فِىٓ أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِى ذَٰلِكَ إِنْ أَرَادُوٓا۟ إِصْلَٰحًا ۚ وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
4:35.
2:235; 65:5.
قُرُؤ (Quru’) 是 قُرْء (Qur’) 或 قَرْء (Qar’) 的复数, 意思是:一次; 月经; 月经前后的那段时间即洁净状态, 也就是说, 两次月经之间的那段时间; 一次月经的终止; 月经与沽净状态算在一起的那段时间, 即整个月份; 一个女人离开她洁净状态进入经期的时间或状态 {مُحِيْط (Muhit) 和 مُفْرَدَات (Mufradat)}。穆圣的同伴阿布•白克尔 (اَبُوْبَكر, Abu Bakr)、欧麦尔 (عُمَرْ, ‘Umar)、法理学教长阿布•哈尼法 (اَبُوْحَنِيْفَة, Abu Hanifa) 和阿哈默德•彬•汉巴尔 (اَحْمَدْ بِنْ حَنْبَلْ, Ahmad bin Hanbal) 认为 قُرْء 意指月经而不指洁净时期。与此相反, 穆圣另两位同伴阿依莎 (عَائِشَة, ‘A’ishah) 和伊本•欧麦尔 (اِبْنِ عُمَرْ, Ibn-e-‘Umar) 以及法理学教长马利克 (مٰلِكْ, Malik) 和沙斐伊 (شَافِعِیْ Shafi‘iy) 却持相反的看法 (مُحِيْط)。既然是见仁见智, 可以让一个穆斯林自己去采取两种看法中的任何一种。但是对有关争论的集体调查 (这里不必细说) 使人得到一个结论: 两种看法中第一种看来更近乎情理。虽然如此, 如果 (一个人) 要想稳当一些的话, 可以 (由他) 采用 قُرْء (Qur’), 的词义为月经洁净状态算在一起的那段时期, 即整个月份。
由於离婚是安拉在所有合法事情中最不愿意见到的事情 (دَاؤد), 它受到许多限制: (a) 丈夫只能在妻子洁净即月经洁净的状态时而且他在她洁净的时期与她无性关系时才能离婚。(b) 宣布离婚以后, 妻子必须等候三次月经即大约三个月的时间, 这段时间称为 عِدَّة (‘Iddat) 即等候时期。这是因为给丈夫充份的时间来考虑与他的这一行动有牵连的所有事情;假如他心中仍有一丝潜藏在那里的火花的话,他还可爱她;可以使他有再次决定的机会。(c) 离了婚的妇女如果已受孕不必对丈夫隐瞒, 因为可以认为将要出生的孩子有助于两口子重归和好。(d) 完全而不可撤回的分离, 可以有三次离婚。在第一和第二次宣布离婚后, 以及在等候时期到期前, 丈夫享有带回妻子的特权, 如果他想这样做的话。即使在等候时期结束后, 在第一和第二次离婚的情况下, 两口子仍能团圆, 只要重新结婚就可以了。
就个人权利而言, 夫妻是平等的。可是, 像4:35节经文指出的那样, 男人在体力方面条件较好, 又负有供养家庭的经济上的责任, 因此有管理权利。
حضرت ابوبکرؓ‘‘ عمرؓ‘‘ عثمانؓ‘‘ علیؓ اور ابن مسعودؓ اور امام ابوحنیفہؒ نے قُرْئٌ کے معنے حیض کے لئے ہیں اور زید بن ثابتؓ‘ حضرت عائشہؓ اور ابن عمرؓ اور مالکؒ اور شافعیؒ نے طُہر کے معنے کیے ہیں (محیط)
بِالْمَعْرُوْفِ کا ترجمہ یہاں ’’مطابق دستور‘‘ کیا گیا ہے۔ بعض جگہ انہی الفاظ کا ترجمہ ’’مناسب حال‘‘ یا مناسب طور پر کیا گیا ہے۔ یہ فرق اردو میں مضمون کی وضاحت کی خاطر ہے۔ ہاں یہ یادرکھنا چاہیے کہ ’’مطابق دستور‘‘ میں دستور کا جو لفظ ہے اس کے اصل معنے تو قانون اور رواج کے ہیں۔ لیکن اردو میں کبھی یہ دستور کا لفظ Common Sense یعنی عقل عامہ کے معنوں میں بھی استعمال ہوتا ہے اور مراد یہ ہوتی ہے کہ شرفا اور عقلا کا یہی طریق ہے۔ جس کے معنے دوسرے لفظوں میں یہ ہوتے ہیں کہ عقل کا تقاضا یہی ہے۔ اس جگہ بِالۡمَعۡرُوۡفِ کے چونکہ یہی معنے ہیں اس لئے ’’مطابق دستور‘‘ کے ا
اس جگہ واؤ ہے اور واؤ کے معنے عام طور پر ’’اور‘‘ کے ہوتے ہیں‘ لیکن اردو قواعد کے مطابق ’’اور‘‘ کا لفظ اسی وقت استعمال ہو سکتا تھا کہ اس جگہ مردوں کے حقوق کا ذکر ہوتا۔ لیکن جیسا کہ ظاہر ہے اس موقعہ پر عورتوں کے حقوق کا ذکر ہے اس لئے ’’اور‘‘ سے واؤ کا ترجمہ کرنا بالکل مفہوم کو بدل دیتا ہے اور کلام کا زور عورتوں کے حقوق سے ہٹ کر مردوں کے حقوق کی طرف چلا جاتا ہے حالانکہ انداز کلام سے ظاہر ہے کہ عورتوں کو اس امر کی طرف توجہ دلائی جا رہی ہے کہ تمہارے حقوق کی حفاظت ہم نے کر دی ہے اور جس طرح مردوں کو تم پر بعض حق دئے ہیں تم کو بھی ان پر بعض حق دئے ہیں۔ ہاں یہ ضرور ہے کہ بعض
4:35.
2:235; 65:5.
Quru’ is plural of Qur’ or Qar’ which means, a time; menstruation; period or state of purity preceding and following a menstrual discharge, i.e. the period between two menstruations; termination of a menstruation; the period of menstruation and that of purity taken together, i.e. the whole month the time or state when a woman leaves her state of purity and enters that of menstruation (Muhit & Mufradat). Abu Bakr and ‘Umar among the Companions of the Holy Prophet and Abu Hanifah and Ahmad bin Hanbal among the Imams of Jurisprudence held the view that Qur’ means menstruation and not the period of purity. On the contrary, ‘A’ishah and Ibn-e-‘Umar among the Companions, and Malik and Shafi‘i among the Imams of Jurisprudence held the opposite view (Muhit). Opinions being so balanced, it is open to a Muslim to take either of the two views, but a collective survey of relevant arguments, which need not be stated here, leads one to the conclusion that o
In view of the fact that divorce is the most hateful of all lawful things in the sight of God (Dawud), it has been hedged round by many checks and limitations: (a) A husband can divorce his wife only when she is clean, i.e. in a state of purity, and he has had no sexual knowledge of her in her period of purity. (b) After the pronouncement of divorce the wife must wait for three menstruations, i.e. about three months, which period is called ‘Iddat or the period of waiting. This is because this period gives the husband sufficient time to consider all the implications of his action and to allow his love for her, if there is yet a dormant spark lying smouldering somewhere, to reassert itself. (c) A divorced woman, if pregnant, must not conceal this fact from her husband, for the expected birth of a child is calculated to go a long way in bringing about reconciliation between the couple. (d) For complete and irrevocable separation there should be three divorces. After the pronouncement of the first as
As far as personal rights are concerned, the husband and the wife stand on a par, but as pointed out in 4:35 men have a supervisory authority on account of the physical advantage they possess and the financial responsibility that they carry for providing for the household.
2:235; 65:5.
4:35.
Important Words:
قروء (courses) is the plural of قرء which is derived from قرأ. They say قرأ الشیء i.e. he collected or put together the thing. قرأت الناقة means, the she-camel became pregnant. قرأت الحامل means, the pregnant woman gave birth to a child. قرات المرأة or اقرأت المرأة means, the woman became pure from menstrual discharge. اقرأت المرأة also means, she menstruated, thus giving contrary meanings. قرء (Qur’un or Qar’un), means: (1) a time, and this is the primary significance of the word, as we say ھبت الریح لقرئھا i.e. the wind blew at its fixed time; (2) menstruation; (3) period or state of purity preceding and following a menstrual discharge, i.e. the period between two menstruations; thus the word gives contrary meanings; (4) termination of a menstruation (Aqrab & Lane). The word قرء is also sometimes applied to the period of menstruation and that of purity taken together, i.e. the whole month (Muhit). According to Raghib قرء means the time or state when a woman leaves her state of purity and enters that of menstruation (Mufradat).
ارحام (wombs) is the plural of رحم (rihm or rahim) which is from the verb رحم. They say رحمه i.e. he showed him mercy, he was tender towards him. رحمت المرأة means, the woman had complaint of the womb after childbirth. رحم (rahim) or رحم(rihm) means, (1) womb; (2) relationship, particularly by the female side. The expression اولواالارحام or ذوالارحام means, relatives or kinsmen. In Muslim jurisprudence the expression signifies such relations as are not direct heirs (Lane).
بعولة (husbands), like بعول, is the plural of بعل. They say بعل الرجل i.e. the man became a husband. بعلت المرأة means, the woman married and had a husband. بعل is like زوج meaning, both a husband and a wife, i.e. a partner in life; but the significance of husband is more common. The word also means, lord, master or owner of a thing; or a person in authority. The Arabs sometimes gave the name بعل to their idols also (Lane & Mufradat).
المعروف (equity) is a common Arabic word which has been freely used in the Quran as well as the Hadith. The word is derived from عرف. They say عرفه i.e. he knew it either by means of the five senses or by mental perception, as by reflection, or by consideration of the effect of a thing on the mind; he recognized it. المعروف means, (1) a known or commonly known thing; (2) an action or thing the goodness of which is known by reason, i.e. equity; (3) an action or thing the goodness of which is known by the law of Shari‘ah; (4) goodness, kindness and beneficence; (5) liberality coupled with moderation; (6) good fellowship with one’s family and others; (7) sincere and honest word of advice, etc. (Lane). It may be noted here that while taking the oath of allegiance from would-be Muslims, the Holy Prophet always used the word المعروف asking them to solemnly affirm that they would obey him in all معروف things, i.e. not only in such things as formed part of the divine law of Shari‘ah but also in those which the Prophet held to be good by his own reason.
درجة (rank) means, (1) the various steps forming a set of stairs; (2) rank; (3) eminence (4) degree (Aqrab).
Commentary:
In view of the fact that divorce is the most hateful of all lawful things in the sight of God (Dawud), it has been hedged round by many checks and limitations. One of these checks is that a husband can divorce his wife only when she is clean i.e. in a state of purity, and he has had no sexual knowledge of her in her period of purity. After the pronouncement of divorce the wife must wait for three menstruations, i.e. about three months, which period is called عدة(‘iddah) or the period of waiting. This is another check, because this period of waiting gives to the husband sufficient time to consider the pros and cons of his action and to allow his love for her, if there is yet a dormant spark lying smouldering somewhere, to reassert itself. The third check laid down in this verse is that a divorced woman, if pregnant, must not conceal this fact from her husband, for the expected birth of a child is calculated to go a long way in bringing about reconciliation between the couple. The fourth check, as mentioned in the succeeding verses, is that for complete and irrevocable separation there should be three divorces. After the pronouncement of the first as well as the second divorce, and before the expiry of the period of waiting, the husband enjoys the privilege of taking his wife back, if he so desires. Even after the period of waiting is over, the couple can become reunited in the case of the first and second divorce by renewing the marriage tie.
The verse adds that as far as personal rights are concerned, the husband and the wife stand on a par, but in matters relating to discipline, the husband has superiority over the wife, i.e. in case of difference, the final authority is vested in him. The reasons for this are given in 4:35.
The divine attribute Mighty added at the end of the verse contains a reminder and a warning to the husband that he must not misuse the authority he has been given in household affairs, for there is the Almighty God over his head to Whom he is responsible for his actions. The attribute also provides a reason for vesting authority in the husband, who is the stronger of the parties. The attribute Wise brings home to the husband the fact that the vesting of the final authority in him is based on just and wise considerations, because wherever two or more persons live together, it is necessary that the wisest among them be appointed the Amir or the chief for the efficient running of their affairs and the uniformity of their actions.
A word here about the significance of قرء seems essential. As explained under Important Words, this word gives two distinct and contrary meanings, i.e. (1) menstruation; and (2) the period of purity between two menstruations. This has given rise to much difference of opinion among scholars of Muslim jurisprudence; Abu Bakr and ‘Umar among the Companions of the Holy Prophet and Abu Hanifah and Ahmad bin Hanbal the Imams of jurisprudence have held the view that by using the word قرء
the Quran means menstruation and not the period of purity. On the contrary, ‘A’ishah (wife of the Holy Prophet) and Ibn ‘Umar among the Companions, and Malik and Shafi‘i among the Imams of jurisprudence have held the opposite view (Muhit). Opinions being so balanced, it would be open to a Muslim to take either of the two views, but a collective survey of relevant arguments, which need not be stated here, leads one to the conclusion that the first-mentioned view is perhaps the more reasonable of the two. If, however, one should desire to be on the perfectly safe side, it is open to him to take the word قرء to signify the periods of menstruation and purity taken together, i.e. the whole month.
a
4:35.
c
2:235; 65:5.
167
قُرُؤ (Quru’) 是 قُرْء (Qur’) 或 قَرْء (Qar’) 的复数, 意思是:一次; 月经; 月经前后的那段时间即洁净状态, 也就是说, 两次月经之间的那段时间; 一次月经的终止; 月经与沽净状态算在一起的那段时间, 即整个月份; 一个女人离开她洁净状态进入经期的时间或状态 {مُحِيْط (Muhit) 和 مُفْرَدَات (Mufradat)}。穆圣的同伴阿布•白克尔 (اَبُوْبَكر, Abu Bakr)、欧麦尔 (عُمَرْ, ‘Umar)、法理学教长阿布•哈尼法 (اَبُوْحَنِيْفَة, Abu Hanifa) 和阿哈默德•彬•汉巴尔 (اَحْمَدْ بِنْ حَنْبَلْ, Ahmad bin Hanbal) 认为 قُرْء 意指月经而不指洁净时期。与此相反, 穆圣另两位同伴阿依莎 (عَائِشَة, ‘A’ishah) 和伊本•欧麦尔 (اِبْنِ عُمَرْ, Ibn-e-‘Umar) 以及法理学教长马利克 (مٰلِكْ, Malik) 和沙斐伊 (شَافِعِیْ Shafi‘iy) 却持相反的看法 (مُحِيْط)。既然是见仁见智, 可以让一个穆斯林自己去采取两种看法中的任何一种。但是对有关争论的集体调查 (这里不必细说) 使人得到一个结论: 两种看法中第一种看来更近乎情理。虽然如此, 如果 (一个人) 要想稳当一些的话, 可以 (由他) 采用 قُرْء (Qur’), 的词义为月经洁净状态算在一起的那段时期, 即整个月份。
168
由於离婚是安拉在所有合法事情中最不愿意见到的事情 (دَاؤد), 它受到许多限制: (a) 丈夫只能在妻子洁净即月经洁净的状态时而且他在她洁净的时期与她无性关系时才能离婚。(b) 宣布离婚以后, 妻子必须等候三次月经即大约三个月的时间, 这段时间称为 عِدَّة (‘Iddat) 即等候时期。这是因为给丈夫充份的时间来考虑与他的这一行动有牵连的所有事情;假如他心中仍有一丝潜藏在那里的火花的话,他还可爱她;可以使他有再次决定的机会。(c) 离了婚的妇女如果已受孕不必对丈夫隐瞒, 因为可以认为将要出生的孩子有助于两口子重归和好。(d) 完全而不可撤回的分离, 可以有三次离婚。在第一和第二次宣布离婚后, 以及在等候时期到期前, 丈夫享有带回妻子的特权, 如果他想这样做的话。即使在等候时期结束后, 在第一和第二次离婚的情况下, 两口子仍能团圆, 只要重新结婚就可以了。
169
就个人权利而言, 夫妻是平等的。可是, 像4:35节经文指出的那样, 男人在体力方面条件较好, 又负有供养家庭的经济上的责任, 因此有管理权利。
1
حضرت ابوبکرؓ‘‘ عمرؓ‘‘ عثمانؓ‘‘ علیؓ اور ابن مسعودؓ اور امام ابوحنیفہؒ نے قُرْئٌ کے معنے حیض کے لئے ہیں اور زید بن ثابتؓ‘ حضرت عائشہؓ اور ابن عمرؓ اور مالکؒ اور شافعیؒ نے طُہر کے معنے کیے ہیں (محیط)
2
بِالْمَعْرُوْفِ کا ترجمہ یہاں ’’مطابق دستور‘‘ کیا گیا ہے۔ بعض جگہ انہی الفاظ کا ترجمہ ’’مناسب حال‘‘ یا مناسب طور پر کیا گیا ہے۔ یہ فرق اردو میں مضمون کی وضاحت کی خاطر ہے۔ ہاں یہ یادرکھنا چاہیے کہ ’’مطابق دستور‘‘ میں دستور کا جو لفظ ہے اس کے اصل معنے تو قانون اور رواج کے ہیں۔ لیکن اردو میں کبھی یہ دستور کا لفظ Common Sense یعنی عقل عامہ کے معنوں میں بھی استعمال ہوتا ہے اور مراد یہ ہوتی ہے کہ شرفا اور عقلا کا یہی طریق ہے۔ جس کے معنے دوسرے لفظوں میں یہ ہوتے ہیں کہ عقل کا تقاضا یہی ہے۔ اس جگہ بِالۡمَعۡرُوۡفِ کے چونکہ یہی معنے ہیں اس لئے ’’مطابق دستور‘‘ کے ا
3
اس جگہ واؤ ہے اور واؤ کے معنے عام طور پر ’’اور‘‘ کے ہوتے ہیں‘ لیکن اردو قواعد کے مطابق ’’اور‘‘ کا لفظ اسی وقت استعمال ہو سکتا تھا کہ اس جگہ مردوں کے حقوق کا ذکر ہوتا۔ لیکن جیسا کہ ظاہر ہے اس موقعہ پر عورتوں کے حقوق کا ذکر ہے اس لئے ’’اور‘‘ سے واؤ کا ترجمہ کرنا بالکل مفہوم کو بدل دیتا ہے اور کلام کا زور عورتوں کے حقوق سے ہٹ کر مردوں کے حقوق کی طرف چلا جاتا ہے حالانکہ انداز کلام سے ظاہر ہے کہ عورتوں کو اس امر کی طرف توجہ دلائی جا رہی ہے کہ تمہارے حقوق کی حفاظت ہم نے کر دی ہے اور جس طرح مردوں کو تم پر بعض حق دئے ہیں تم کو بھی ان پر بعض حق دئے ہیں۔ ہاں یہ ضرور ہے کہ بعض
a
2:235; 65:5.
b
4:35.
235
Important Words:
قروء (courses) is the plural of قرء which is derived from قرأ. They say قرأ الشیء i.e. he collected or put together the thing. قرأت الناقة means, the she-camel became pregnant. قرأت الحامل means, the pregnant woman gave birth to a child. قرات المرأة or اقرأت المرأة means, the woman became pure from menstrual discharge. اقرأت المرأة also means, she menstruated, thus giving contrary meanings. قرء (Qur’un or Qar’un), means: (1) a time, and this is the primary significance of the word, as we say ھبت الریح لقرئھا i.e. the wind blew at its fixed time; (2) menstruation; (3) period or state of purity preceding and following a menstrual discharge, i.e. the period between two menstruations; thus the word gives contrary meanings; (4) termination of a menstruation (Aqrab & Lane). The word قرء is also sometimes applied to the period of menstruation and that of purity taken together, i.e. the whole month (Muhit). According to Raghib قرء means the time or state when a woman leaves her state of purity and enters that of menstruation (Mufradat).
ارحام (wombs) is the plural of رحم (rihm or rahim) which is from the verb رحم. They say رحمه i.e. he showed him mercy, he was tender towards him. رحمت المرأة means, the woman had complaint of the womb after childbirth. رحم (rahim) or رحم(rihm) means, (1) womb; (2) relationship, particularly by the female side. The expression اولواالارحام or ذوالارحام means, relatives or kinsmen. In Muslim jurisprudence the expression signifies such relations as are not direct heirs (Lane).
بعولة (husbands), like بعول, is the plural of بعل. They say بعل الرجل i.e. the man became a husband. بعلت المرأة means, the woman married and had a husband. بعل is like زوج meaning, both a husband and a wife, i.e. a partner in life; but the significance of husband is more common. The word also means, lord, master or owner of a thing; or a person in authority. The Arabs sometimes gave the name بعل to their idols also (Lane & Mufradat).
المعروف (equity) is a common Arabic word which has been freely used in the Quran as well as the Hadith. The word is derived from عرف. They say عرفه i.e. he knew it either by means of the five senses or by mental perception, as by reflection, or by consideration of the effect of a thing on the mind; he recognized it. المعروف means, (1) a known or commonly known thing; (2) an action or thing the goodness of which is known by reason, i.e. equity; (3) an action or thing the goodness of which is known by the law of Shari‘ah; (4) goodness, kindness and beneficence; (5) liberality coupled with moderation; (6) good fellowship with one’s family and others; (7) sincere and honest word of advice, etc. (Lane). It may be noted here that while taking the oath of allegiance from would-be Muslims, the Holy Prophet always used the word المعروف asking them to solemnly affirm that they would obey him in all معروف things, i.e. not only in such things as formed part of the divine law of Shari‘ah but also in those which the Prophet held to be good by his own reason.
درجة (rank) means, (1) the various steps forming a set of stairs; (2) rank; (3) eminence (4) degree (Aqrab).
Commentary:
In view of the fact that divorce is the most hateful of all lawful things in the sight of God (Dawud), it has been hedged round by many checks and limitations. One of these checks is that a husband can divorce his wife only when she is clean i.e. in a state of purity, and he has had no sexual knowledge of her in her period of purity. After the pronouncement of divorce the wife must wait for three menstruations, i.e. about three months, which period is called عدة(‘iddah) or the period of waiting. This is another check, because this period of waiting gives to the husband sufficient time to consider the pros and cons of his action and to allow his love for her, if there is yet a dormant spark lying smouldering somewhere, to reassert itself. The third check laid down in this verse is that a divorced woman, if pregnant, must not conceal this fact from her husband, for the expected birth of a child is calculated to go a long way in bringing about reconciliation between the couple. The fourth check, as mentioned in the succeeding verses, is that for complete and irrevocable separation there should be three divorces. After the pronouncement of the first as well as the second divorce, and before the expiry of the period of waiting, the husband enjoys the privilege of taking his wife back, if he so desires. Even after the period of waiting is over, the couple can become reunited in the case of the first and second divorce by renewing the marriage tie.
The verse adds that as far as personal rights are concerned, the husband and the wife stand on a par, but in matters relating to discipline, the husband has superiority over the wife, i.e. in case of difference, the final authority is vested in him. The reasons for this are given in 4:35.
The divine attribute Mighty added at the end of the verse contains a reminder and a warning to the husband that he must not misuse the authority he has been given in household affairs, for there is the Almighty God over his head to Whom he is responsible for his actions. The attribute also provides a reason for vesting authority in the husband, who is the stronger of the parties. The attribute Wise brings home to the husband the fact that the vesting of the final authority in him is based on just and wise considerations, because wherever two or more persons live together, it is necessary that the wisest among them be appointed the Amir or the chief for the efficient running of their affairs and the uniformity of their actions.
A word here about the significance of قرء seems essential. As explained under Important Words, this word gives two distinct and contrary meanings, i.e. (1) menstruation; and (2) the period of purity between two menstruations. This has given rise to much difference of opinion among scholars of Muslim jurisprudence; Abu Bakr and ‘Umar among the Companions of the Holy Prophet and Abu Hanifah and Ahmad bin Hanbal the Imams of jurisprudence have held the view that by using the word قرء
the Quran means menstruation and not the period of purity. On the contrary, ‘A’ishah (wife of the Holy Prophet) and Ibn ‘Umar among the Companions, and Malik and Shafi‘i among the Imams of jurisprudence have held the opposite view (Muhit). Opinions being so balanced, it would be open to a Muslim to take either of the two views, but a collective survey of relevant arguments, which need not be stated here, leads one to the conclusion that the first-mentioned view is perhaps the more reasonable of the two. If, however, one should desire to be on the perfectly safe side, it is open to him to take the word قرء to signify the periods of menstruation and purity taken together, i.e. the whole month.
a
4:35.
b
2:235; 65:5.
277
Quru’ is plural of Qur’ or Qar’ which means, a time; menstruation; period or state of purity preceding and following a menstrual discharge, i.e. the period between two menstruations; termination of a menstruation; the period of menstruation and that of purity taken together, i.e. the whole month the time or state when a woman leaves her state of purity and enters that of menstruation (Muhit & Mufradat). Abu Bakr and ‘Umar among the Companions of the Holy Prophet and Abu Hanifah and Ahmad bin Hanbal among the Imams of Jurisprudence held the view that Qur’ means menstruation and not the period of purity. On the contrary, ‘A’ishah and Ibn-e-‘Umar among the Companions, and Malik and Shafi‘i among the Imams of Jurisprudence held the opposite view (Muhit). Opinions being so balanced, it is open to a Muslim to take either of the two views, but a collective survey of relevant arguments, which need not be stated here, leads one to the conclusion that o
278
In view of the fact that divorce is the most hateful of all lawful things in the sight of God (Dawud), it has been hedged round by many checks and limitations: (a) A husband can divorce his wife only when she is clean, i.e. in a state of purity, and he has had no sexual knowledge of her in her period of purity. (b) After the pronouncement of divorce the wife must wait for three menstruations, i.e. about three months, which period is called ‘Iddat or the period of waiting. This is because this period gives the husband sufficient time to consider all the implications of his action and to allow his love for her, if there is yet a dormant spark lying smouldering somewhere, to reassert itself. (c) A divorced woman, if pregnant, must not conceal this fact from her husband, for the expected birth of a child is calculated to go a long way in bringing about reconciliation between the couple. (d) For complete and irrevocable separation there should be three divorces. After the pronouncement of the first as
279
As far as personal rights are concerned, the husband and the wife stand on a par, but as pointed out in 4:35 men have a supervisory authority on account of the physical advantage they possess and the financial responsibility that they carry for providing for the household.
۞ وَإِن كُنتُمْ عَلَىٰ سَفَرٍ وَلَمْ تَجِدُوا۟ كَاتِبًا فَرِهَٰنٌ مَّقْبُوضَةٌ ۖ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ ٱلَّذِى ٱؤْتُمِنَ أَمَٰنَتَهُۥ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ ۗ وَلَا تَكْتُمُوا۟ ٱلشَّهَٰدَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُۥٓ ءَاثِمٌ قَلْبُهُۥ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ
2:141; 5:107.
Loans may also be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of it. This form of practical transaction will be in the nature of an Amanah, i.e. a trust or deposit affecting both parties. By identifying a loan with a trust it is hinted that loans should be returned with the same care and honesty with which property deposited as a trust is returned on demand.
2:141; 5:107.
Important Words:
رھان (pledge) is derived from رھن. They say رھن الشیء فلانا او عند فلان i.e. he deposited the thing with him or gave it in his possession as a pledge or security for a debt, etc. راھن is one who makes such a pledge and مرتھن is one who receives it. رھینand مرھون mean, the thing so pledged; the thing placed or kept in custody in lieu of a debt, etc. رھان which is the noun-infinitive from راھن and رھن (rahn) which is the noun-infinitive from رھن (rahana) mean, the act of pledging; also the thing pledged. رھان is also the plural of رھن (Aqrab & Lane).
امانة (trust) and اوتمن (is entrusted) and امن (entrusts) are all derived from the same root. امن means, he trusted or he entrusted. ائتمن فلانا علی کذا means, he trusted him with that; he deposited it with him as a trust. امانة means, the thing committed to the trust and care of a person; also honesty, faithfulness and trustworthiness (Aqrab).
Commentary:
If a scribe is not available, loans may be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of this loan. This form of practical transaction, the verse goes on to explain, will be in the nature of an امانة i.e. a trust or deposit affecting both parties. By classing a loan with a trust, it is hinted that loans should be returned with the same care and the same honesty with which property deposited as a trust is returned on demand.
The words, and conceal not testimony, either refer to the testimony of such witnesses as may be present at the time of the pledge, or it may refer to the testimony of the parties themselves. When no other witness is available, the parties are themselves treated as such and may be called upon to give a true account of the affairs on oath.
The expression, his heart is sinful, signifies that he who conceals testimony commits a sin which has not a temporary effect but vitiates the innermost recesses of his heart. Nay, it is a sign of the fact that his heart has already become vitiated.
b
2:141; 5:107.
213
贷款也可以抵押的方式进行,一方得到贷款而另一方得到作为与此相等的抵押品。这种实际交易方式的性质称为 اَمَانَة (Amanah), 即涉及双方的信托或押金。用一种抵押品来鉴定一笔贷款, 意思是说, 贷款必需小心公正地按约如数归还的同时, 作为抵押品的财产也要以同样精神归还原主。
a
2:141; 5:107.
290
Important Words:
رھان (pledge) is derived from رھن. They say رھن الشیء فلانا او عند فلان i.e. he deposited the thing with him or gave it in his possession as a pledge or security for a debt, etc. راھن is one who makes such a pledge and مرتھن is one who receives it. رھینand مرھون mean, the thing so pledged; the thing placed or kept in custody in lieu of a debt, etc. رھان which is the noun-infinitive from راھن and رھن (rahn) which is the noun-infinitive from رھن (rahana) mean, the act of pledging; also the thing pledged. رھان is also the plural of رھن (Aqrab & Lane).
امانة (trust) and اوتمن (is entrusted) and امن (entrusts) are all derived from the same root. امن means, he trusted or he entrusted. ائتمن فلانا علی کذا means, he trusted him with that; he deposited it with him as a trust. امانة means, the thing committed to the trust and care of a person; also honesty, faithfulness and trustworthiness (Aqrab).
Commentary:
If a scribe is not available, loans may be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of this loan. This form of practical transaction, the verse goes on to explain, will be in the nature of an امانة i.e. a trust or deposit affecting both parties. By classing a loan with a trust, it is hinted that loans should be returned with the same care and the same honesty with which property deposited as a trust is returned on demand.
The words, and conceal not testimony, either refer to the testimony of such witnesses as may be present at the time of the pledge, or it may refer to the testimony of the parties themselves. When no other witness is available, the parties are themselves treated as such and may be called upon to give a true account of the affairs on oath.
The expression, his heart is sinful, signifies that he who conceals testimony commits a sin which has not a temporary effect but vitiates the innermost recesses of his heart. Nay, it is a sign of the fact that his heart has already become vitiated.
a
2:141; 5:107.
355
Loans may also be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of it. This form of practical transaction will be in the nature of an Amanah, i.e. a trust or deposit affecting both parties. By identifying a loan with a trust it is hinted that loans should be returned with the same care and honesty with which property deposited as a trust is returned on demand.
يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَلْبِسُونَ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُونَ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ
2:43.
See 2:43.
By means of the Signs, mentioned in their Scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad (peace and the blessings of God be on him) was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and would insist on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.
2:43.
See 2:43.
Commentary:
By means of the signs mentioned in their scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and insisted on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.
b
2:43.
c
2:43.
c
2:43.
d
See 2:43.
360
Commentary:
By means of the signs mentioned in their scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and insisted on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.
b
2:43.
c
See 2:43.
427C
By means of the Signs, mentioned in their Scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad (peace and the blessings of God be on him) was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and would insist on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.