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ٱلَّذِينَ يَأْكُلُونَ ٱلرِّبَوٰا۟ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيْطَٰنُ مِنَ ٱلْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوٓا۟ إِنَّمَا ٱلْبَيْعُ مِثْلُ ٱلرِّبَوٰا۟ ۗ وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ ۚ فَمَن جَآءَهُۥ مَوْعِظَةٌ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمْرُهُۥٓ إِلَى ٱللَّهِ ۖ وَمَنْ عَادَ فَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
3:131; 30:40.
رِبٰوا (Riba) 的词义是:超额量或额外事物, 意指本金以上的金额 (Lane)。它包括高
利贷和利息。根据圣训, 这一定义是 “为收取利息所提供的每项贷款”。رِبٰوا 的涵义并不像一般理解的那样与 “利息” 完全相同。可是由於缺少一个较好的词, 就用 “利息” 作为粗略的等同语。实际上,一个人提供或接受一项贷款之上所规定要得到或给予的任何数目的钱都叫 “利息”, 不论这笔交易是同个人、银行、团体或邮政局或其他组织做的。“利息” 并不限于钱的范围内, 它可延伸到作为一项贷款的任何商品, 只要事先同意的一项超额量就是。
这些词意指, 正如一个疯子不顾他的行动后果那样, 放债者残忍地从不顾及他们对个人、社会甚至整个世界所作出的道德上和经济上的损害。利息也使放债者产生一种精神缺陷, 就是他一心钻在赚钱里面而对所有美好事业却麻木不仁。伊斯兰教禁止利息, 因为它会使财富集中到一小撮人手里而由此不利於财富的均衡分配。它促使放债者游手好闲, 使他丧失帮助别人的一切善心, 堵塞他对别人同情行为的所有泉源。放债者利用别人的穷困、急需而赚钱。而在另一方面, 利息使放债者利用别人急需的东西, 造成借债者一种粗心和匆忙行事的倾向, 不考虑自己还债的能力而背了债。这样, 对自己和放债者都造成道德上不可弥补的损害。利息也会引起战争。没有贷款的帮助, 战争是持续不了的。这种贷款的利息最终使战胜和战败者双方的经济都遭受毁灭。这种轻而易得的贷款制度, 使各国政府不断进行毁灭性的斗争, 因为他们能够不采用直接征税的方法而取得军费。伊斯兰教禁止各种利息。但在现代商业或事务中, 利息已成为不可分割的部分, 以致看来几乎不可能完全把它去掉。不过如果在制度、环境和情况方面发生变化的话, 像伊斯兰教过去在上升时代一样没有利息商业还是可以维持的。
最后, 可以注意的是, 鉴于现代的特殊条件, 我们周围存在着一种邪恶的利息制度网络而伊斯兰教的状况又十分衰落, 阿哈默底亚会的创始人宣称, 如果一个人被迫接受利息, 他可以这样做, 然后把这样得到的钱消费在 (a) 传播伊斯兰教, 以及 (b) 他可以同样被迫要付的钱来偿清任何利息。然而他应该严格认真地避免把这样的钱化在自己身上或家庭方面, 或利用于其他各种用途 (Al-Fadl, Fatawa)。
تَخَبَّطَہُ الشَّیْطٰنُ: مَسَّہٗ بِاَذًی شیطان نے اسے تکلیف پہنچائی (اقرب) اسی طرح کہتے ہیں تَخَبَّطَہٗ: ضَرَبَہٗ شَدِیْدًا اسے سخت مارا (اقرب) اور اَلْمَسُّ: اَلْجُنُوْنُ (اقرب) مَسّ کے معنے جنون کے ہیں۔ مِنْ بیانیہ ہے پس معنے یہ ہوئے کہ جس پر شیطان یعنی جنون نے سخت حملہ کیا ہو۔
3:131; 30:40.
Riba literally meaning, an excess or addition, signifies an addition over and above the principal sum (Lane). It covers both usury and interest. According to the Hadith "every loan advanced to draw profits" comes under this definition. The connotation of Riba is not strictly identical with "interest," as commonly understood. But for lack of a better word "interest" may be used as a rough equivalent. In fact, any sum stipulated to be received or given over and above what one advances or receives as a loan is "interest," whether the dealing is with an individual or a bank or a society or a post office or any other organisation. "Interest" is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
The words signify that just as a mad man is heedless of the consequences of his actions, so are the moneylenders heartlessly oblivious of the moral and economic injury they do to individuals, the society and even the world at large. Riba also causes a touch of insanity in the moneylender in the sense that his entire engrossment in profit-making renders him insensible to all good causes. Riba is prohibited in Islam because it tends to draw wealth into the hands of a small circle and thereby adversely affects its equitable distribution. It promotes idleness in the moneylenders and kills in them all incentive to help others and chokes all springs of sympathetic behaviour. The moneylender takes advantage of, and makes profit from, the need and distress of others. While on the one hand Riba causes the lender to exploit other people’s wants, it creates in the debtor a tendency to do things carelessly and in haste, incurring debt regardless of his capacity to pay back, thus doing irreparabl
3:131; 30:40.
Important Words:
ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).
یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).
المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).
Commentary:
The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.
The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.
The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.
The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.
The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.
It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).
f
3:131; 30:40.
206
رِبٰوا (Riba) 的词义是:超额量或额外事物, 意指本金以上的金额 (Lane)。它包括高
利贷和利息。根据圣训, 这一定义是 “为收取利息所提供的每项贷款”。رِبٰوا 的涵义并不像一般理解的那样与 “利息” 完全相同。可是由於缺少一个较好的词, 就用 “利息” 作为粗略的等同语。实际上,一个人提供或接受一项贷款之上所规定要得到或给予的任何数目的钱都叫 “利息”, 不论这笔交易是同个人、银行、团体或邮政局或其他组织做的。“利息” 并不限于钱的范围内, 它可延伸到作为一项贷款的任何商品, 只要事先同意的一项超额量就是。
207
这些词意指, 正如一个疯子不顾他的行动后果那样, 放债者残忍地从不顾及他们对个人、社会甚至整个世界所作出的道德上和经济上的损害。利息也使放债者产生一种精神缺陷, 就是他一心钻在赚钱里面而对所有美好事业却麻木不仁。伊斯兰教禁止利息, 因为它会使财富集中到一小撮人手里而由此不利於财富的均衡分配。它促使放债者游手好闲, 使他丧失帮助别人的一切善心, 堵塞他对别人同情行为的所有泉源。放债者利用别人的穷困、急需而赚钱。而在另一方面, 利息使放债者利用别人急需的东西, 造成借债者一种粗心和匆忙行事的倾向, 不考虑自己还债的能力而背了债。这样, 对自己和放债者都造成道德上不可弥补的损害。利息也会引起战争。没有贷款的帮助, 战争是持续不了的。这种贷款的利息最终使战胜和战败者双方的经济都遭受毁灭。这种轻而易得的贷款制度, 使各国政府不断进行毁灭性的斗争, 因为他们能够不采用直接征税的方法而取得军费。伊斯兰教禁止各种利息。但在现代商业或事务中, 利息已成为不可分割的部分, 以致看来几乎不可能完全把它去掉。不过如果在制度、环境和情况方面发生变化的话, 像伊斯兰教过去在上升时代一样没有利息商业还是可以维持的。
最后, 可以注意的是, 鉴于现代的特殊条件, 我们周围存在着一种邪恶的利息制度网络而伊斯兰教的状况又十分衰落, 阿哈默底亚会的创始人宣称, 如果一个人被迫接受利息, 他可以这样做, 然后把这样得到的钱消费在 (a) 传播伊斯兰教, 以及 (b) 他可以同样被迫要付的钱来偿清任何利息。然而他应该严格认真地避免把这样的钱化在自己身上或家庭方面, 或利用于其他各种用途 (Al-Fadl, Fatawa)。
1
تَخَبَّطَہُ الشَّیْطٰنُ: مَسَّہٗ بِاَذًی شیطان نے اسے تکلیف پہنچائی (اقرب) اسی طرح کہتے ہیں تَخَبَّطَہٗ: ضَرَبَہٗ شَدِیْدًا اسے سخت مارا (اقرب) اور اَلْمَسُّ: اَلْجُنُوْنُ (اقرب) مَسّ کے معنے جنون کے ہیں۔ مِنْ بیانیہ ہے پس معنے یہ ہوئے کہ جس پر شیطان یعنی جنون نے سخت حملہ کیا ہو۔
a
3:131; 30:40.
282
Important Words:
ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).
یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).
المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).
Commentary:
The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.
The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.
The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.
The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.
The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.
It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).
c
3:131; 30:40.
350
Riba literally meaning, an excess or addition, signifies an addition over and above the principal sum (Lane). It covers both usury and interest. According to the Hadith "every loan advanced to draw profits" comes under this definition. The connotation of Riba is not strictly identical with "interest," as commonly understood. But for lack of a better word "interest" may be used as a rough equivalent. In fact, any sum stipulated to be received or given over and above what one advances or receives as a loan is "interest," whether the dealing is with an individual or a bank or a society or a post office or any other organisation. "Interest" is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
351
The words signify that just as a mad man is heedless of the consequences of his actions, so are the moneylenders heartlessly oblivious of the moral and economic injury they do to individuals, the society and even the world at large. Riba also causes a touch of insanity in the moneylender in the sense that his entire engrossment in profit-making renders him insensible to all good causes. Riba is prohibited in Islam because it tends to draw wealth into the hands of a small circle and thereby adversely affects its equitable distribution. It promotes idleness in the moneylenders and kills in them all incentive to help others and chokes all springs of sympathetic behaviour. The moneylender takes advantage of, and makes profit from, the need and distress of others. While on the one hand Riba causes the lender to exploit other people’s wants, it creates in the debtor a tendency to do things carelessly and in haste, incurring debt regardless of his capacity to pay back, thus doing irreparabl
أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ وَطَعَامُهُۥ مَتَٰعًا لَّكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًا ۗ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ
5:2, 96.
واؤ کے معنے عربی زبان میں ’’لیکن‘‘ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
5:2, 96.
The word "sea" includes rivers, streams, lakes, ponds, etc. See 7:139.
5:2, 96.
Commentary:
The word بحر (sea) here includes rivers, streams, lakes, ponds, etc. See 7:139.
As during the time of Pilgrimage, hunting on land is likely to prove inconvenient and even dangerous to pilgrims visiting the Ka‘bah, whereas the catching of sea-game does not interfere with traffic, so the former has been prohibited and the latter allowed.
b
5:2, 96.
1
واؤ کے معنے عربی زبان میں ’’لیکن‘‘ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
a
5:2, 96.
724
Commentary:
The word بحر (sea) here includes rivers, streams, lakes, ponds, etc. See 7:139.
As during the time of Pilgrimage, hunting on land is likely to prove inconvenient and even dangerous to pilgrims visiting the Ka‘bah, whereas the catching of sea-game does not interfere with traffic, so the former has been prohibited and the latter allowed.
b
5:2, 96.
793
The word "sea" includes rivers, streams, lakes, ponds, etc. See 7:139.
قَدْ خَسِرَ ٱلَّذِينَ قَتَلُوٓا۟ أَوْلَٰدَهُمْ سَفَهًۢا بِغَيْرِ عِلْمٍ وَحَرَّمُوا۟ مَا رَزَقَهُمُ ٱللَّهُ ٱفْتِرَآءً عَلَى ٱللَّهِ ۚ قَدْ ضَلُّوا۟ وَمَا كَانُوا۟ مُهْتَدِينَ
Commentary:
This verse recapitulates what has been said above about man-made laws. For the killing of children, see 6:138 above. The words, for lack of knowledge, signify that they do so because they do not possess revealed knowledge, which is the only source of true guidance.
880
Commentary:
This verse recapitulates what has been said above about man-made laws. For the killing of children, see 6:138 above. The words, for lack of knowledge, signify that they do so because they do not possess revealed knowledge, which is the only source of true guidance.
وَحَرَٰمٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَٰهَآ أَنَّهُمْ لَا يَرْجِعُونَ
23:100, 101; 36:32.
23:100-101; 36:32.
Important Words:
حرام (inviolable law) is inf. noun fromحرم . They say حرم علیه i.e. it was or became forbidden or unlawful to him. It (a place or a right or a function) or he was or became sacred or inviolable or entitled to respect or honour. حرام means, forbidden or prohibited or unlawful; sacred or inviolable (Lane & Aqrab). See also 2:145.
Commentary:
The verse means to say that it is an inviolable divine law that the dead are never sent back to this world. Those who pass away from this world pass away forever (23:100, 101; 39:43). This meaning of the verse is supported by a well-known saying of the Holy Prophet according to which a companion of his named ‘Abdullah was slain in a battle. The Prophet told ‘Abdullah’s son, Jabir, that he had seen in a dream that God was so pleased with his father that He had asked ‘Abdullah what thing he would love to have so that the same might be given to him, and ‘Abdullah replied that he wished to be sent back to the world so that he might fight and be slain again in the cause of truth, to which God the Almighty said: "This cannot be because the word has gone forth from Me that the dead shall not return to the world" (Majah & Nasa’i).
e
23:100, 101; 36:32.
c
23:100-101; 36:32.
2422
Important Words:
حرام (inviolable law) is inf. noun fromحرم . They say حرم علیه i.e. it was or became forbidden or unlawful to him. It (a place or a right or a function) or he was or became sacred or inviolable or entitled to respect or honour. حرام means, forbidden or prohibited or unlawful; sacred or inviolable (Lane & Aqrab). See also 2:145.
Commentary:
The verse means to say that it is an inviolable divine law that the dead are never sent back to this world. Those who pass away from this world pass away forever (23:100, 101; 39:43). This meaning of the verse is supported by a well-known saying of the Holy Prophet according to which a companion of his named ‘Abdullah was slain in a battle. The Prophet told ‘Abdullah’s son, Jabir, that he had seen in a dream that God was so pleased with his father that He had asked ‘Abdullah what thing he would love to have so that the same might be given to him, and ‘Abdullah replied that he wished to be sent back to the world so that he might fight and be slain again in the cause of truth, to which God the Almighty said: "This cannot be because the word has gone forth from Me that the dead shall not return to the world" (Majah & Nasa’i).
b
23:100, 101; 36:32.
1917
It is an inviolable Divine law that the dead are never sent back to this world. Those, who pass away from this world, pass away for ever (23:100, 101).
ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوْ مُشْرِكٌ ۚ وَحُرِّمَ ذَٰلِكَ عَلَى ٱلْمُؤْمِنِينَ
نکاح کے معنے اردو میں زیادہ تر اس اعلان کے ہوتے ہیں جو ایک مرد اور عورت کے شرعی طور پر جوڑنے کے متعلق ہوتا ہے۔ لیکن عربی میں نکاح کے معنے زیادہ تر ہم صحبت ہونے کے ہوتے ہیں۔ ان معنوں کو مدنظرنہ رکھ کر اس آیت کے مضحکہ انگیز معنے لوگوں نے کیے ہیں۔ اس کے سادہ معنے یہ ہیں کہ جب کوئی شخص زانیہ سے ہم صحبت ہوگا تو وہ زانی ہی ہوگا‘ اس کا خاوندنہیں ہو سکتا۔ اگر خاوند ہو تو وہ عورت زانیہ نہیں۔ اسی طرح اس کے الٹ معاملہ ہے زانیہ وہ اسی صورت میں کہلائے گی کہ غیر مرد سے ہم صحبت ہو اور جب ایک غیر عورت ایک غیر مرد سے ہم صحبت ہوگی تو لازماً وہ مرد بھی زانی کہلائے گا۔ پس آیت کا مطلب صاف تھ
Nikah signifying coitus with or without marriage and marriage without coitus (Lane), the meaning of the verse is quite clear, viz. that when a man is having sexual intercourse with a woman who is not his wife, he is evidently an adulterer and the woman an adulteress; Nikah here signifying sexual intercourse and not marriage. But if Nikah here be taken to signify marriage, as some have done, then the meaning would be that az-Zani, i.e. a wicked man, who is not ashamed of freely indulging in adultery, can never prevail upon a chaste believing woman to marry him. Only a bad woman of low moral character or an idolatrous woman whose standard of morality like him is very low can be persuaded to marry him.
The pronoun 'that' signifies the committing of adultery. Islam regards adultery as one of the most heinous of all social crimes and seeks to close all those avenues through which this disease finds its way among a people and severely punishes it and condemns the guilty parties as social pariahs. While the preceding verse has laid down the punishment which is to be meted out to adulterers or fornicators the present one stigmatises them as social lepers with whom all social relationship should be avoided.
Important Words:
لا ینکح cannot have sexual intercourse. نکح المرأة means, he married the woman; he had sexual relations with her. نکحت المرأة means, the woman married so she had a husband. نکاح signifies the (i) marriage without coitus; (ii) coitus with marriage; (iii) coitus without marriage. نکح المطر الارض means, the rain mixed with the sub-soil of the earth. نکح النعاس عینه means, slumber overcame his eyes (Lane & Aqrab).
The words الزانی لا ینکح الا زانیة may have all or one of the following interpretations: (i) a man given to adultery shall not marry but a woman given to the same evil practice. That is to say a wicked man who is not ashamed of freely indulging in adultery and has not repented of his evil ways, can never prevail upon a chaste believing woman to marry him. Only a wicked woman of low moral character like him or an idolatress whose standard of morality like him is very low can be persuaded to marry him.
(ii) An adulterer can have sexual relations only with a woman given to adultery. It is impossible for a chaste and believing woman to stoop so low as to yield to the wicked advances of an adulterer. Such a wicked man can only get an adulteress to pander to his carnal passions. An adulteress and idolatress have been bracketed together because of the very low standard of sexual morality obtaining among idol worshippers because they have no revealed Law to guide them.
(iii) The adulterer (or fornicator) cannot have sexual relations but with an adulteress (or fornicatoress). This meaning is supported by a saying of the Holy Prophet. He is reported to have said لا یزنی زان و ھو مؤمن i.e. a believer does not commit adultery while he remains a Muslim.
The hadith signifies that no true believing man or woman can commit adultery. It is only disbelievers or idolaters who can light-heartedly commit such heinous crimes.
The words حرم ذالک علی المؤمنین may signify that (i) marriage between a true believer and an adulteress or idolatrous woman and vice versa is forbidden; (ii) the committing of adultery is forbidden to the believers, the pronoun ذالك (that) in this case standing for adultery.
Islam regards adultery as one of the most heinous of all social crimes and looks upon sexual chastity of a man or woman as one of his or her most precious possessions. As the present Surah deals with the subject of establishment of the dominion and kingdom of Islam, it fittingly opens with condemnation of the most deadly of all social crimes which if not checked and suppressed in due time is calculated to bring about total disintegration and destruction of the Muslim community. The Quran seeks to close all those avenues through which this disease finds its way among a people and severely punishes the act of adultery and condemns the guilty parties as social pariahs. While the preceding verse has laid down the punishment which the Quran metes out to adulterers, the verse under comment stigmatizes adulterers and adulteresses as social lepers with whom all social relationship should be avoided. The verse, however, should not be understood to mean that the Quran bars, for all time, to such persons the entrance to respectable Muslim society. It does leave the door of repentance always open. The verse speaks only of persons who are lost to all sense of shame and who habitually indulge in this fell vice and show no sign of repenting of their evil ways.
1
نکاح کے معنے اردو میں زیادہ تر اس اعلان کے ہوتے ہیں جو ایک مرد اور عورت کے شرعی طور پر جوڑنے کے متعلق ہوتا ہے۔ لیکن عربی میں نکاح کے معنے زیادہ تر ہم صحبت ہونے کے ہوتے ہیں۔ ان معنوں کو مدنظرنہ رکھ کر اس آیت کے مضحکہ انگیز معنے لوگوں نے کیے ہیں۔ اس کے سادہ معنے یہ ہیں کہ جب کوئی شخص زانیہ سے ہم صحبت ہوگا تو وہ زانی ہی ہوگا‘ اس کا خاوندنہیں ہو سکتا۔ اگر خاوند ہو تو وہ عورت زانیہ نہیں۔ اسی طرح اس کے الٹ معاملہ ہے زانیہ وہ اسی صورت میں کہلائے گی کہ غیر مرد سے ہم صحبت ہو اور جب ایک غیر عورت ایک غیر مرد سے ہم صحبت ہوگی تو لازماً وہ مرد بھی زانی کہلائے گا۔ پس آیت کا مطلب صاف تھ
2593
Important Words:
لا ینکح cannot have sexual intercourse. نکح المرأة means, he married the woman; he had sexual relations with her. نکحت المرأة means, the woman married so she had a husband. نکاح signifies the (i) marriage without coitus; (ii) coitus with marriage; (iii) coitus without marriage. نکح المطر الارض means, the rain mixed with the sub-soil of the earth. نکح النعاس عینه means, slumber overcame his eyes (Lane & Aqrab).
The words الزانی لا ینکح الا زانیة may have all or one of the following interpretations: (i) a man given to adultery shall not marry but a woman given to the same evil practice. That is to say a wicked man who is not ashamed of freely indulging in adultery and has not repented of his evil ways, can never prevail upon a chaste believing woman to marry him. Only a wicked woman of low moral character like him or an idolatress whose standard of morality like him is very low can be persuaded to marry him.
(ii) An adulterer can have sexual relations only with a woman given to adultery. It is impossible for a chaste and believing woman to stoop so low as to yield to the wicked advances of an adulterer. Such a wicked man can only get an adulteress to pander to his carnal passions. An adulteress and idolatress have been bracketed together because of the very low standard of sexual morality obtaining among idol worshippers because they have no revealed Law to guide them.
(iii) The adulterer (or fornicator) cannot have sexual relations but with an adulteress (or fornicatoress). This meaning is supported by a saying of the Holy Prophet. He is reported to have said لا یزنی زان و ھو مؤمن i.e. a believer does not commit adultery while he remains a Muslim.
The hadith signifies that no true believing man or woman can commit adultery. It is only disbelievers or idolaters who can light-heartedly commit such heinous crimes.
The words حرم ذالک علی المؤمنین may signify that (i) marriage between a true believer and an adulteress or idolatrous woman and vice versa is forbidden; (ii) the committing of adultery is forbidden to the believers, the pronoun ذالك (that) in this case standing for adultery.
Islam regards adultery as one of the most heinous of all social crimes and looks upon sexual chastity of a man or woman as one of his or her most precious possessions. As the present Surah deals with the subject of establishment of the dominion and kingdom of Islam, it fittingly opens with condemnation of the most deadly of all social crimes which if not checked and suppressed in due time is calculated to bring about total disintegration and destruction of the Muslim community. The Quran seeks to close all those avenues through which this disease finds its way among a people and severely punishes the act of adultery and condemns the guilty parties as social pariahs. While the preceding verse has laid down the punishment which the Quran metes out to adulterers, the verse under comment stigmatizes adulterers and adulteresses as social lepers with whom all social relationship should be avoided. The verse, however, should not be understood to mean that the Quran bars, for all time, to such persons the entrance to respectable Muslim society. It does leave the door of repentance always open. The verse speaks only of persons who are lost to all sense of shame and who habitually indulge in this fell vice and show no sign of repenting of their evil ways.
2026A
Nikah signifying coitus with or without marriage and marriage without coitus (Lane), the meaning of the verse is quite clear, viz. that when a man is having sexual intercourse with a woman who is not his wife, he is evidently an adulterer and the woman an adulteress; Nikah here signifying sexual intercourse and not marriage. But if Nikah here be taken to signify marriage, as some have done, then the meaning would be that az-Zani, i.e. a wicked man, who is not ashamed of freely indulging in adultery, can never prevail upon a chaste believing woman to marry him. Only a bad woman of low moral character or an idolatrous woman whose standard of morality like him is very low can be persuaded to marry him.
2027
The pronoun 'that' signifies the committing of adultery. Islam regards adultery as one of the most heinous of all social crimes and seeks to close all those avenues through which this disease finds its way among a people and severely punishes it and condemns the guilty parties as social pariahs. While the preceding verse has laid down the punishment which is to be meted out to adulterers or fornicators the present one stigmatises them as social lepers with whom all social relationship should be avoided.
۞ وَحَرَّمْنَا عَلَيْهِ ٱلْمَرَاضِعَ مِن قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰٓ أَهْلِ بَيْتٍ يَكْفُلُونَهُۥ لَكُمْ وَهُمْ لَهُۥ نَٰصِحُونَ
20:41.
اس سے معلوم ہوتا ہے کہ موسیٰ علیہ السلام جس ٹوکرے میں تھے وہ بہتا بہتا پہلے کنارہ پر جا لگا تھا اور موسیٰ علیہ السلام کی بہن احتیاط سے بہت آہستہ آہستہ پیچھے رہی تھی۔ اس عرصہ میں فرعون کی بیٹی نے کئی دودھ پلانے والیاں بلا کے انہیں موسیٰ علیہ السلام کو دودھ پلانے کا حکم دیا۔ مگر موسیٰ علیہ السلام نے ان کا دودھ پینے سے انکار کر دیا۔ یہاں تک کہ الٰہی تدبیر کے مطابق وہ اپنی ماں کے پاس لوٹ آئے۔
20:41.
20:41.
a
20:41.
1
اس سے معلوم ہوتا ہے کہ موسیٰ علیہ السلام جس ٹوکرے میں تھے وہ بہتا بہتا پہلے کنارہ پر جا لگا تھا اور موسیٰ علیہ السلام کی بہن احتیاط سے بہت آہستہ آہستہ پیچھے رہی تھی۔ اس عرصہ میں فرعون کی بیٹی نے کئی دودھ پلانے والیاں بلا کے انہیں موسیٰ علیہ السلام کو دودھ پلانے کا حکم دیا۔ مگر موسیٰ علیہ السلام نے ان کا دودھ پینے سے انکار کر دیا۔ یہاں تک کہ الٰہی تدبیر کے مطابق وہ اپنی ماں کے پاس لوٹ آئے۔
a
20:41.
a
20:41.