حِلٌّ
Appears 3 times in Quran
Derived Words (4)
Words derived from the stem "حِلٌّ".
Occurrences in Quran
Found 3 verses containing "حِلٌّ".
اَلۡیَوۡمَ اُحِلَّ لَکُمُ الطَّیِّبٰتُ ۖ وَطَعَامُ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ حِلٌّ لَّکُمۡ وَطَعَامُکُمۡ حِلٌّ لَّہُمۡ ۖ وَالۡمُحۡصَنٰتُ مِنَ الۡمُؤۡمِنٰتِ وَالۡمُحۡصَنٰتُ مِنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلِکُمۡ اِذَاۤ اٰتَیۡتُمُوۡہُنَّ اُجُوۡرَہُنَّ مُحۡصِنِیۡنَ غَیۡرَ مُسٰفِحِیۡنَ وَلَا مُتَّخِذِیۡۤ اَخۡدَانٍ ۗ وَمَنۡ یَّکۡفُرۡ بِالۡاِیۡمٰنِ فَقَدۡ حَبِطَ عَمَلُہٗ وَہُوَ فِی الۡاٰخِرَۃِ مِنَ الۡخٰسِرِیۡنَ
یعنی ان کے ذبیحے حلال ہیں بشرطیکہ ان پر تکبیر پڑھ لی جائے۔ جیسا کہ حدیث میں آیا ہے۔ (بخاری کتاب الذبائح والصید) یہ حکم اس لئے دیا کہ تورات کی شریعت کے مطابق اُمتِ موسیٰ کے سب کھانے بھی وہی ہیں جن کو اسلام نے جائز رکھا ہے۔ اور اگر مسیحی مسیحؑ کی تعلیم کے مطابق تورات پر عمل کریں تو وہ بھی اسی حکم میں ہیں اور اگر علم ہو جائے کہ وہ حرام کھاتے ہیں تو پھر اس پر واقعات کے مطابق فتویٰ لگے گا۔ یہودی یا مسیحی ہونا کافی نہ ہوگا۔ کیونکہ کئی پرانے اور نئے مسیحی فرقے تورات کی تعلیم پر عمل کرتے ہیں۔
مُحْصِنِیْنَ غَیْرَ مُسَافِحِیْنَ وَلَامُتَّخِذِیْ اَخْدَانٍ کے متعلق دیکھئے نوٹ سورہ نساء آیت۲۶۔
This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab).
Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.
1
یعنی ان کے ذبیحے حلال ہیں بشرطیکہ ان پر تکبیر پڑھ لی جائے۔ جیسا کہ حدیث میں آیا ہے۔ (بخاری کتاب الذبائح والصید) یہ حکم اس لئے دیا کہ تورات کی شریعت کے مطابق اُمتِ موسیٰ کے سب کھانے بھی وہی ہیں جن کو اسلام نے جائز رکھا ہے۔ اور اگر مسیحی مسیحؑ کی تعلیم کے مطابق تورات پر عمل کریں تو وہ بھی اسی حکم میں ہیں اور اگر علم ہو جائے کہ وہ حرام کھاتے ہیں تو پھر اس پر واقعات کے مطابق فتویٰ لگے گا۔ یہودی یا مسیحی ہونا کافی نہ ہوگا۔ کیونکہ کئی پرانے اور نئے مسیحی فرقے تورات کی تعلیم پر عمل کرتے ہیں۔
2
مُحْصِنِیْنَ غَیْرَ مُسَافِحِیْنَ وَلَامُتَّخِذِیْ اَخْدَانٍ کے متعلق دیکھئے نوٹ سورہ نساء آیت۲۶۔
645
Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.
723
This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab).
724
Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
وَاَنۡتَ حِلٌّۢ بِہٰذَا الۡبَلَدِ
حِلّ, (Hill) 的意思是: (1) 所做的合法的事; (2) 目标; (3) 无义务的人; (4) 在一个地方落脚或居住的人 (Lane)。词根 حَلَّ, (Halla) 包含了所有这些意义, 所以这节经文意味着: (1) 你的敌人认为在这麦加圣城害你, 甚至杀死你都是合法的, 而麦加是那么的神圣, 在其境内最细微的为害都是严格禁止的, 更不用说杀一个生灵。(2) 在这座圣城, 对生命的每一种可以想象的虐待、伤害、损毁、暴虐或暴力, 只有你是目标。(3) 你将作为征服者攻克这座圣城, 而现在你将作为难民从这里被赶出去。(4) 当你作为胜利者进城而那些恶人由你摆布的时候, 你可以短时期不顾这座城市的神圣性, 因为他们将法律置之度外, 对无罪的穆斯林进行难以形容的残害。
Hill means: (1) A thing the doing of which is lawful; (2) target; (3) one free from obligation; (4) one alighting or dwelling in a place (Lane). The root-word Halla possessing all these meanings, the verse signifies: (1) It is considered lawful by your enemies to do you any harm, even to kill you, in this City of Mecca which is so sacred that what to say of killing a living creature, it is strictly forbidden to do it the slightest harm in its precincts. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this sacred City. (3) Thou wilt alight as a conqueror in this City from where thou art now being driven out as a fugitive. (4) For a short while thou wilt be freed from the obligation to observe the sacredness of this City when thou wilt enter it as a victor and those wicked people, who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims, will be at your mercy.
Important Words:
حل (dweller) is derived from حل which means, he was or became free from an obligation or responsibility; it was or became lawful. They say حل علیھم العذاب i.e. the punishment alighted upon them or the punishment was necessitated by the requirements of justice to take effect upon them. حل بالمکان means, he alighted or dwelt in the house. حل حقی علیه means, the discharge of my right became obligatory on him. حل(hillun) means: (1) the place outside the sacred precincts of Mecca; (2) the thing the doing of which is lawful; (3) target; (4) free from obligation; (5) alighting or dwelling in a place (Lane & Aqrab).
Commentary:
According to the different meanings of the word حل given under Important Words the verse would signify: (1) It is considered lawful to do you any harm, even to kill you, in this city of Mecca which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it, is strictly forbidden. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this Sacred City. (3) Thou wilt alight as a conqueror in this city from where thou art being driven out as a fugitive. (4) Thou wilt be freed from obligation to observe the sacredness of this city when thou wilt enter it as a victor and wilt punish those wicked persons who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims.
What a mighty prophecy! It was made at a time when opposition to the Holy Prophet was still confined to mocking and jeering at him. The Surah as stated in the Introduction, was revealed towards the end of the third year of the Call when Islam had not yet begun to be preached openly nor had the Meccans awakened to a realization of the danger which the new Faith subsequently proved to be and, therefore, considered it beneath their dignity to offer it any opposition.
1690
حِلّ, (Hill) 的意思是: (1) 所做的合法的事; (2) 目标; (3) 无义务的人; (4) 在一个地方落脚或居住的人 (Lane)。词根 حَلَّ, (Halla) 包含了所有这些意义, 所以这节经文意味着: (1) 你的敌人认为在这麦加圣城害你, 甚至杀死你都是合法的, 而麦加是那么的神圣, 在其境内最细微的为害都是严格禁止的, 更不用说杀一个生灵。(2) 在这座圣城, 对生命的每一种可以想象的虐待、伤害、损毁、暴虐或暴力, 只有你是目标。(3) 你将作为征服者攻克这座圣城, 而现在你将作为难民从这里被赶出去。(4) 当你作为胜利者进城而那些恶人由你摆布的时候, 你可以短时期不顾这座城市的神圣性, 因为他们将法律置之度外, 对无罪的穆斯林进行难以形容的残害。
4724
Important Words:
حل (dweller) is derived from حل which means, he was or became free from an obligation or responsibility; it was or became lawful. They say حل علیھم العذاب i.e. the punishment alighted upon them or the punishment was necessitated by the requirements of justice to take effect upon them. حل بالمکان means, he alighted or dwelt in the house. حل حقی علیه means, the discharge of my right became obligatory on him. حل(hillun) means: (1) the place outside the sacred precincts of Mecca; (2) the thing the doing of which is lawful; (3) target; (4) free from obligation; (5) alighting or dwelling in a place (Lane & Aqrab).
Commentary:
According to the different meanings of the word حل given under Important Words the verse would signify: (1) It is considered lawful to do you any harm, even to kill you, in this city of Mecca which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it, is strictly forbidden. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this Sacred City. (3) Thou wilt alight as a conqueror in this city from where thou art being driven out as a fugitive. (4) Thou wilt be freed from obligation to observe the sacredness of this city when thou wilt enter it as a victor and wilt punish those wicked persons who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims.
What a mighty prophecy! It was made at a time when opposition to the Holy Prophet was still confined to mocking and jeering at him. The Surah as stated in the Introduction, was revealed towards the end of the third year of the Call when Islam had not yet begun to be preached openly nor had the Meccans awakened to a realization of the danger which the new Faith subsequently proved to be and, therefore, considered it beneath their dignity to offer it any opposition.
3344
Hill means: (1) A thing the doing of which is lawful; (2) target; (3) one free from obligation; (4) one alighting or dwelling in a place (Lane). The root-word Halla possessing all these meanings, the verse signifies: (1) It is considered lawful by your enemies to do you any harm, even to kill you, in this City of Mecca which is so sacred that what to say of killing a living creature, it is strictly forbidden to do it the slightest harm in its precincts. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this sacred City. (3) Thou wilt alight as a conqueror in this City from where thou art now being driven out as a fugitive. (4) For a short while thou wilt be freed from the obligation to observe the sacredness of this City when thou wilt enter it as a victor and those wicked people, who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims, will be at your mercy.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا جَآءَکُمُ الۡمُؤۡمِنٰتُ مُہٰجِرٰتٍ فَامۡتَحِنُوۡہُنَّ ۖ اللّٰہُ اَعۡلَمُ بِاِیۡمٰنِہِنَّ ۖ فَاِنۡ عَلِمۡتُمُوۡہُنَّ مُؤۡمِنٰتٍ فَلَا تَرۡجِعُوۡہُنَّ اِلَی الۡکُفَّارِ ۖ لَا ہُنَّ حِلٌّ لَّہُمۡ وَلَا ہُمۡ یَحِلُّوۡنَ لَہُنَّ ۖ وَاٰتُوۡہُمۡ مَّاۤ اَنۡفَقُوۡا ۚ وَلَا جُنَاحَ عَلَیۡکُمۡ اَنۡ تَنۡکِحُوۡہُنَّ اِذَاۤ اٰتَیۡتُمُوۡہُنَّ اُجُوۡرَہُنَّ ۚ وَلَا تُمۡسِکُوۡا بِعِصَمِ الۡکَوَافِرِ وَسۡـَٔلُوۡا مَاۤ اَنۡفَقۡتُمۡ وَلۡیَسۡـَٔلُوۡا مَاۤ اَنۡفَقُوۡا ۚ ذٰلِکُمۡ حُکۡمُ اللّٰہِ ۖ یَحۡکُمُ بَیۡنَکُمۡ ۚ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
یعنی حکومتی لیول پر کفار سے اس خرچ کا مطالبہ کرو۔
یعنی کفار بھی ایسی عورتوں کا خرچ حکومتی لیول پر مسلمانوں سے طلب کریں گویا دونوں آیتوں میں اس قسم کے حقوق کو حکومتی حقوق تسلیم کر لیا ہے۔
4:5, 25.
2:222.
Though when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse refers to such refugee Muslim women. It constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere and honest in her faith and was accepting Islam from no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her disbelieving husband becomes automatically dissolved when she joins the Muslim Community; and a believer is allowed to marry her provided he fulfils two conditions: (a) He should have paid back to her disbelieving husband what the latter had s
4:5, 25.
2:222.
Commentary:
Here is a testimony to the irresistible appeal of the Message of Islam. At a time when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse under comment refers to such refugee Muslim women. The verse also constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere, and honest in her faith and that she was accepting Islam out of no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her dis-believing husband becomes dissolved when she joins the Muslim Community, and a believer is allowed to marry such a woman, provided he fulfils two conditions: (a) He should have paid back to the disbelieving husband of such woman what the latter had spent on her, and (b) he should also have fixed or paid her dowry. Similarly, the marriage-tie between a Muslim and his wife who gives up Islam could not continue and the same procedure would be adopted if such an apostate woman marries a disbeliever as in the case of marriage between a Muslim and a refugee believing woman. The reciprocal arrangement prescribed in this verse is not the private affair of the individuals concerned but is to be carried out by the State, as is the practice in time of war, to which the verses particularly apply; there could not and should not continue any social relations between individual believers and individual disbelievers.
a
4:5, 25.
b
2:222.
1
یعنی حکومتی لیول پر کفار سے اس خرچ کا مطالبہ کرو۔
2
یعنی کفار بھی ایسی عورتوں کا خرچ حکومتی لیول پر مسلمانوں سے طلب کریں گویا دونوں آیتوں میں اس قسم کے حقوق کو حکومتی حقوق تسلیم کر لیا ہے۔
a
4:5, 25.
b
2:222.
4218
Commentary:
Here is a testimony to the irresistible appeal of the Message of Islam. At a time when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse under comment refers to such refugee Muslim women. The verse also constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere, and honest in her faith and that she was accepting Islam out of no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her dis-believing husband becomes dissolved when she joins the Muslim Community, and a believer is allowed to marry such a woman, provided he fulfils two conditions: (a) He should have paid back to the disbelieving husband of such woman what the latter had spent on her, and (b) he should also have fixed or paid her dowry. Similarly, the marriage-tie between a Muslim and his wife who gives up Islam could not continue and the same procedure would be adopted if such an apostate woman marries a disbeliever as in the case of marriage between a Muslim and a refugee believing woman. The reciprocal arrangement prescribed in this verse is not the private affair of the individuals concerned but is to be carried out by the State, as is the practice in time of war, to which the verses particularly apply; there could not and should not continue any social relations between individual believers and individual disbelievers.
a
4:5, 25.
b
2:222.
3031
Though when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse refers to such refugee Muslim women. It constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere and honest in her faith and was accepting Islam from no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her disbelieving husband becomes automatically dissolved when she joins the Muslim Community; and a believer is allowed to marry her provided he fulfils two conditions: (a) He should have paid back to her disbelieving husband what the latter had s