لِلۡفُقَرَآءِ الَّذِیۡنَ اُحۡصِرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ لَا یَسۡتَطِیۡعُوۡنَ ضَرۡبًا فِی الۡاَرۡضِ یَحۡسَبُہُمُ الۡجَاہِلُ اَغۡنِیَآءَ مِنَ التَّعَفُّفِ تَعۡرِفُہُمۡ بِسِیۡمٰہُمۡ لَا یَسۡـَٔلُوۡنَ النَّاسَ اِلۡحَافًا ۗ وَمَا تُنۡفِقُوۡا مِنۡ خَیۡرٍ فَاِنَّ اللّٰہَ بِہٖ عَلِیۡمٌ

English - Hazrat Molavi Sher Ali ^ra

These alms are for the poor who are detained in the cause of Allah and are unable to move about in the land. The ignorant man thinks them to be free from want because of their abstaining from begging. Thou shalt know them by their appearance; they do not beg of men with importunity. And whatever of wealth you spend, surely, Allah has perfect knowledge thereof.

English - Short Commentary Translation

Alms are for the poor who are detained[346] in the way of Allah and are unable to move about in the land. The ignorant man imagines them to be free from want because of their abstaining from begging. [a]Thou shalt know them by their appearance;[347] they do not beg of men with importunity.[348] And whatever of wealth[348A] you spend, surely, Allah has perfect knowledge thereof.[349]

English - Five Volume Translation

These alms are for the poor who are detained in the cause of Allah and are unable to move about in the land. The ignorant man thinks them to be free from want because of their abstaining from begging. [a]Thou shalt know them by their appearance; they do not beg of men with importunity. And whatever of wealth you spend, surely, Allah has perfect knowledge thereof.[280]

48:30.

Important Words:

ضرباً (move) is from ضرب. They say ضرب الشیء i.e. the thing moved. ضربه means, he struck or beat him with a sword or a stick, etc. ضرب فی الارض means, he set out on a journey through the country or he journeyed through it (Aqrab).

تعفف (abstaining) is derived from عف i.e. he abstained from doing what is unlawful or improper. تعفف in verb form also gives the same meaning with greater effort. عفة means, abstaining from the gratification of low desires. So تعفف means, abstaining from what is improper or unlawful (Aqrab).

سیما (appearance) is derived from سوم which is again derived from سام. They say سوم الفرس i.e. he branded the horse with some distinguishing mark or sign. سیما or سیمة or سومة means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).

إلحافاً (with importunity) is derived from لحف. They say لحفه i.e. he covered him with a sheet or a blanket, etc. الحفه also gives the same meaning. الحف السائل means, the beggar begged with importunity, as if sticking to one like a covering (Aqrab & Mufradat).

Commentary:

Circumstances sometimes compel people to remain confined in a place where they are unable to earn their living. Such men deserve help from the better-off members of the community. Two kinds of people come particularly under this verse: (1) Those who voluntarily stick to a place owing to the love of a holy man and never quit his company so that they may listen to whatever he says and observe whatever he does and then impart the knowledge thus acquired to others. A remarkable example of persons of this class was Abu Hurairah, who embraced Islam only three years before the death of the Holy Prophet, but thereafter clove to the Mosque at Medina so that he might remain in constant contact with his beloved Master. The result was that he reported to the world a much larger number of the sayings and acts of the Holy Prophet than those reported by even such Companions as had embraced Islam long before him. (2) Sometimes a Muslim becomes confined to a place owing to the hostility of disbelievers and, being surrounded by persecutors, he has often to suffer extreme hardships and remain without the necessities of life. Such men are also among the fittest objects of help.

People generally help those who beg for help, ignoring those who need help but, through modesty or shyness, do not ask for it. The Quran exhorts Muslims not to confine their charity to those who beg, but also to look for those who are really needy and whom a sense of honour or modesty prevents from begging.

The words, thou shalt know them by their appearance, contain a tribute to the Holy Prophet, who is here spoken of as being able to know such persons as are in want but refrain from disclosing their needs to others; and believers are exhorted to follow the example of the Holy Prophet in this respect. Abu Hurairah relates a personal incident which beautifully brings out this characteristic of the Prophet. He says that one day he was suffering from extreme hunger but, as Islam did not approve of begging, he could not ask anybody for food, and at the same time he would not leave the Prophet’s mosque for fear of losing his company. At that time Abu Bakr happened to pass by and, in order to draw his attention to his own famished condition, Abu Hurairah asked him to explain a verse of the Quran which dealt with charity. Abu Bakr, failing to understand his real object, explained to him the verse and passed on. Then came ‘Umar, and the hunger-stricken Abu Hurairah approached him also with the request to explain the verse. ‘Umar too failed to catch his purpose and, explaining to him the verse, went on his way. The Holy Prophet, who at that time happened to be within hearing inside his house, opened his window and with a bowl of milk in his hand, called Abu Hurairah and smilingly asked him whether he was hungry. And, receiving a reply in the affirmative, he further asked him to invite all the seven men who happened to be present in the mosque at that time. Before handing the cup of milk to Abu Hurairah, the Holy Prophet offered it to those seven men who were also hungry like Abu Hurairah. All the seven drank milk out of the bowl but, says Abu Hurairah, it remained as full as ever. Then the Prophet gave it to Abu Hurairah who drank his fill. When Abu Hurairah could drink no more, the Holy Prophet took the bowl and drank the remaining milk (Tirmidhi ch. on Zuhd).

The verse incidentally praises those who abstain from begging and hints at the impropriety of begging as the words تعفف (abstaining from an improper or unlawful thing) and الحافا (with importunity) clearly indicate. The Holy Prophet greatly disapproved of begging and there are diverse sayings of his to that effect.

English - Five Volume Commentary ^*

Cross Refs:

48:30.

280

Important Words:

Commentary:

2:283

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا تَدَایَنۡتُمۡ بِدَیۡنٍ اِلٰۤی اَجَلٍ مُّسَمًّی فَاکۡتُبُوۡہُ ۚ وَلۡیَکۡتُبۡ بَّیۡنَکُمۡ کَاتِبٌۢ بِالۡعَدۡلِ ۚ وَلَا یَاۡبَ کَاتِبٌ اَنۡ یَّکۡتُبَ کَمَا عَلَّمَہُ اللّٰہُ ۚ فَلۡیَکۡتُبۡ وَلۡیُمۡلِلِ الَّذِیۡ عَلَیۡہِ الۡحَقُّ وَلۡیَتَّقِ اللّٰہَ رَبَّہٗ وَلَا یَبۡخَسۡ مِنۡہُ شَیۡـًٔا ۚ فَاِنۡ کَانَ الَّذِیۡ عَلَیۡہِ الۡحَقُّ سَفِیۡہًا اَوۡ ضَعِیۡفًا اَوۡ لَا یَسۡتَطِیۡعُ اَنۡ یُّمِلَّ ہُوَ فَلۡیُمۡلِلۡ وَلِیُّہٗ بِالۡعَدۡلِ ۚ وَاسۡتَشۡہِدُوۡا شَہِیۡدَیۡنِ مِنۡ رِّجَالِکُمۡ ۖ فَاِنۡ لَّمۡ یَکُوۡنَا رَجُلَیۡنِ فَرَجُلٌ وَّامۡرَاَتَانِ مِمَّنۡ تَرۡضَوۡنَ مِنَ الشُّہَدَآءِ اَنۡ تَضِلَّ اِحۡدٰٮہُمَا فَتُذَکِّرَ اِحۡدٰٮہُمَا الۡاُخۡرٰی ۚ وَلَا یَاۡبَ الشُّہَدَآءُ اِذَا مَا دُعُوۡا ۚ وَلَا تَسۡـَٔمُوۡۤا اَنۡ تَکۡتُبُوۡہُ صَغِیۡرًا اَوۡ کَبِیۡرًا اِلٰۤی اَجَلِہٖ ۚ ذٰلِکُمۡ اَقۡسَطُ عِنۡدَ اللّٰہِ وَاَقۡوَمُ لِلشَّہٰدَۃِ وَاَدۡنٰۤی اَلَّا تَرۡتَابُوۡۤا ۖ اِلَّاۤ اَنۡ تَکُوۡنَ تِجٰرَۃً حَاضِرَۃً تُدِیۡرُوۡنَہَا بَیۡنَکُمۡ فَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَلَّا تَکۡتُبُوۡہَا ۗ وَاَشۡہِدُوۡۤا اِذَا تَبَایَعۡتُمۡ ۚ وَلَا یُضَآرَّ کَاتِبٌ وَّلَا شَہِیۡدٌ ۚ وَاِنۡ تَفۡعَلُوۡا فَاِنَّہٗ فُسُوۡقٌۢ بِکُمۡ ۗ وَاتَّقُوا اللّٰہَ ۖ وَیُعَلِّمُکُمُ اللّٰہُ ۗ وَاللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ

English - Hazrat Molavi Sher Ali ^ra

O ye who believe! when you borrow one from another for a fixed period, then write it down. And let a scribe write it in your presence faithfully; and no scribe should refuse to write, because Allah has taught him, so let him write and let him who incurs the liability dictate; and he should fear Allah, his Lord, and not diminish anything therefrom. But if the person incurring the liability be of low understanding or be weak or be unable himself to dictate, then let someone who can watch his interest dictate with justice. And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you like as witnesses, so that if either of two women should err in memory, then one may remind the other. And the witnesses should not refuse when they are called. And do not feel weary of writing it down, whether it be small or large, along with its appointed time of payment. This is more equitable in the sight of Allah and makes testimony surer and is more likely to keep you away from doubts; therefore omit not to write except that it be ready merchandise which you give or take from hand to hand, in which case it shall be no sin for you that you write it not. And have witnesses when you sell one to another; and let no harm be done to the scribe or the witness. And if you do that, then certainly it shall be disobedience on your part. And fear Allah. And Allah grants you knowledge and Allah knows all things well.

اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ

اے وہ لوگو جو ایمان لائے ہو! جب تم ایک معیّن مدت تک کے لئے قرض کا لین دین کرو تو اسے لکھ لیا کرو اور چاہئے کہ تمہارے درمیان لکھنے والا انصاف سے لکھے ۔ اور کوئی کاتب اِس سے انکار نہ کرے کہ وہ لکھے۔ پس وہ لکھے جیسا اللہ نے اُسے سکھایا ہے۔ اور وہ لکھوائے جس کے ذمّہ (دوسرے کا) حق ہے، اور اللّٰہ‘ اپنے ربّ کا تقویٰ اختیار کرے، اور اس میں سے کچھ بھی کم نہ کرے۔ پس اگر وہ جس کے ذمہ (دوسرے کا) حق ہے بےوقوف ہو یا کمزور ہو یا استطاعت نہ رکھتا ہو کہ وہ لکھوائے تو اُس کا ولی (اس کی نمائندگی میں) انصاف سے لکھوائے۔ اور اپنے مَردوں میں سے دو کو گواہ ٹھہرا لیا کرو۔ اور اگر دو مرد میسر نہ ہوں تو ایک مرد اور دو عورتیں (ایسے) گواہوں میں سے جن پر تم راضی ہو۔ (یہ) اس لئے (ہے) کہ ان دو عورتوں میں سے اگر ایک بھول جائے تو دوسری اسے یاد کروا دے۔ اور جب گواہوں کو بلایا جائے تو وہ انکار نہ کریں ۔ اور (لین دین) خواہ چھوٹا ہو یا بڑا اُسے اس کی مقررہ میعاد تک (یعنی مکمل معاہدہ) لکھنے سے اکتاؤ نہیں۔ تمہارا یہ طرزِعمل خدا کے نزدیک بہت منصفانہ ٹھہرے گا اور شہادت کو قائم کرنے کے لئے بہت مضبوط اقدام ہوگا، اور اس بات کے زیادہ قریب ہوگا کہ تم شکوک میں مبتلا نہ ہو۔ (لکھنا فرض ہے) سوائے اس کے کہ وہ دست بدست تجارت ہو جسے تم (اسی وقت) آپس میں لے دے لیتے ہو۔ اس صورت میں تم پر کوئی گناہ نہیں کہ تم اسے نہ لکھو۔ اور جب تم کوئی (لمبی) خرید و فروخت کرو تو گواہ ٹھہرا لیا کرو۔ اور لکھنے والے کو اور گواہ کو (کسی قسم کی کوئی) تکلیف نہ پہنچائی جائے۔ اگر تم نے ایسا کیا تو یقیناً یہ تمہارے لئے بڑے گناہ کی بات ہوگی۔ اور اللہ سے ڈرو جبکہ اللہ ہی تمہیں تعلیم دیتا ہے۔ اور اللہ ہر چیز کا خوب علم رکھتا ہے۔

اردو تفسیرِ صغیر

اے ایمان دارو! جب تم ایک دوسرے سے کسی مقررہ میعاد [1]کے لئے قرض لو تو اسے لکھ لو اور چاہیے کہ کوئی لکھنے والا تمہارے درمیان[2] (طے شدہ معاہدہ کو) انصاف کے ساتھ لکھ دے۔ اور کوئی کاتب لکھنے سے انکار نہ کرے کیونکہ اللہ نے اسے (لکھنا) سکھایا ہے۔ پس چاہیے کہ وہ (ضرور) لکھے اور تحریر وہ لکھوائے جس کے ذمہ حق ہو اور چاہیے کہ وہ (لکھواتے وقت) اللہ کا جو اس کا رب ہے تقویٰ مدنظر رکھے اور اس میں سے کچھ (بھی) کم نہ کرے۔ اور اگر وہ شخص جس کے ذمہ حق ہے نادان ہو یا کمزور ہو یا خود لکھوانے کی قدرت نہ رکھتا ہو تو چاہیے کہ (اس کی بجائے) اس کا کارپرداز انصاف کے ساتھ (تحریر) لکھوائے اور تم اپنے مردوں میں سے (اس موقع پر) دو کو گواہ مقرر کر لیا کرو۔ ہاں اگر دونوں (گواہ) مرد نہ ہوں تو (موقع کے) گواہوں [3]سے جن لوگوں کو (بطور گواہ کے) تم پسند کرتے ہو ان میں سے ایک مرد اور دو عورتیں (گواہ بنا لیا کرو۔ دو عورتوں کی شرط اس لئے ہے) تا ان میں سے ایک کے بھول جانے کی صورت میں دونوں میں سے (ہر) ایک دوسری کو (بات) یاد دلائے اور جب گواہوں کو بلایا جائے تو وہ انکار نہ کریں۔ اور خواہ چھوٹا (لین دین) ہو یا بڑا ہو تم اسے اس کی میعاد سمیت لکھنے میں سستی نہ کیا کرو۔ یہ بات اللہ کے نزدیک انصاف والی ہے اورشہادت کو زیادہ درست رکھنے والی ہے۔ نیز (تمہارے لئے اس بات کو) قریب تر (کر دینے والی) ہے کہ تم شک میں نہ پڑو (پس لین دن کا لکھنا ضروری ہے) سوائے اس (صورت) کے کہ تجارت دست بدست[4] ہو جسے تم آپس میں (مال اور رقم) لے دے (کر اسی وقت قصہ ختم کر) لیتے ہو۔ اس صورت میں اس (لین دین) کے نہ لکھنے میں تم پر کوئی گناہ نہیں[5]۔ اور جب باہم خریدو فروخت[6] کرو تو گواہ بنا لیا کرو۔ اور (یہ امر یاد رہے کہ) نہ کاتب کو تکلیف دی جائے اور نہ گواہ کو۔ اور اگر تم (ایسا) کرو تو یہ (بات) تم میں نافرمانی (کی علامت) ہوگی۔ اور چاہیے کہ تم اللہ کا تقویٰ اختیار کرو اور (اگر تم ایسا کرو گے تو) اللہ تمہیں علم دے گا اور اللہ ہر چیز کو خوب جانتا ہے۔

اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک

’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔

یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔

حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔

اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔

یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔

English - Short Commentary Translation

O ye who believe! when you borrow one from another for a fixed period, then write it down. And let a scribe write it in your presence faithfully; and no scribe should refuse to write, because [b]Allah has taught him, so let him write and let him who incurs the liability dictate,[354] and he should fear Allah, his Lord, and not diminish anything therefrom. But if the person incurring the liability be of low understanding or be weak or be unable himself to dictate, then let someone who can guard his interest dictate with justice. And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you approve as witnesses, so that if either of the two women should forget, then one may remind the other. And the witnesses should not refuse when they are called. And be not averse to writing it down whether it be small or large, along with its appointed time of payment. This is more equitable in the sight of Allah and makes testimony surer and is more likely to save you from doubt; so write it down [a]except that it be ready transaction which you make among yourselves on the spot in which case it shall be no sin for you that you write it not.[354A] And have witnesses when you sell one to another;[354B] and let no harm be done to the scribe or the witness. And if you do that, then certainly it shall be disobedience on your part. And fear Allah. And Allah teaches you and Allah knows all things well.

English - Five Volume Translation

O ye who believe! when you borrow one from another for a fixed period, then write it down. And let a scribe write it in your presence faithfully; and no scribe should refuse to write, because [a]Allah has taught him, so let him write and let him who incurs the liability dictate; and he should fear Allah, his Lord, and not diminish anything therefrom. But if the person incurring the liability be of low understanding or be weak or be unable himself to dictate, then let someone who can watch his interest dictate with justice. And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you like as witnesses, so that if either of two women should err in memory, then one may remind the other. And the witnesses should not refuse when they are called. And do not feel weary of writing it down, whether it be small or large, along with its appointed time of payment. This is more equitable in the sight of Allah and makes testimony surer and is more likely to keep you away from doubts; therefore omit not to write [b]except that it be ready merchandise which you give or take from hand to hand, in which case it shall be no sin for you that you write it not. And have witnesses when you sell one to another; and let no harm be done to the scribe or the witness. And if you do that, then certainly it shall be disobedience on your part. And fear Allah. And Allah grants you knowledge and Allah knows all things well.[289]

96:5.

4:30.

Important Words:

ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.

Commentary:

As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.

The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.

The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.

The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.

In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.

The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.

اردو ترجمہ مودودی

اے لوگو جو ایمان لائے ہو، جب کسی مقرر مدت کے لیے تم آپس میں قرض کا لین دین کرو، تو اسے لکھ لیا کرو فریقین کے درمیان انصاف کے ساتھ ایک شخص دستاویز تحریر کرے جسے اللہ نے لکھنے پڑھنے کی قابلیت بخشی ہو، اسے لکھنے سے انکار نہ کرنا چاہیے وہ لکھے اور املا وہ شخص کرائے جس پر حق آتا ہے (یعنی قرض لینے والا)، اور اُسے اللہ، اپنے رب سے ڈرنا چاہیے کہ جو معاملہ طے ہوا ہو اس میں کوئی کمی بیشی نہ کرے لیکن اگر قرض لینے والا خود نادان یا ضعیف ہو، املا نہ کرا سکتا ہو، تواس کا ولی انصاف کے ساتھ املا کرائے پھر اپنے مردوں سے دو آدمیوں کی اس پر گواہی کرا لو اور اگر دو مرد نہ ہوں تو ایک مرد اور دو عورتیں ہوں تاکہ ایک بھول جائے، تو دوسری اسے یاد دلا دے یہ گواہ ایسے لوگوں میں سے ہونے چاہییں، جن کی گواہی تمہارے درمیان مقبول ہو گواہوں کو جب گواہ بننے کے لیے کہا جائے، تو انہیں انکار نہ کرنا چاہیے معاملہ خواہ چھوٹا ہو یا بڑا، میعاد کی تعین کے ساتھ اس کی دستاویز لکھوا لینے میں تساہل نہ کرو اللہ کے نزدیک یہ طریقہ تمہارے لیے زیادہ مبنی بر انصاف ہے، اس سے شہادت قائم ہونے میں زیادہ سہولت ہوتی ہے، اور تمہارے شکوک و شبہات میں مبتلا ہونے کا امکان کم رہ جاتا ہے ہاں جو تجارتی لین دین دست بدست تم لوگ آپس میں کرتے ہو، اس کو نہ لکھا جائے تو کوئی حرج نہیں، مگر تجارتی معاملے طے کرتے وقت گواہ کر لیا کرو کاتب اور گواہ کو ستایا نہ جائے ایسا کرو گے، تو گناہ کا ارتکاب کرو گے اللہ کے غضب سے بچو وہ تم کو صحیح طریق عمل کی تعلیم دیتا ہے اور اسے ہر چیز کا علم ہے

اردو ترجمہ احمد علی

اے ایمان والو! جب تم کسی وقت مقرر تک آپس میں ادھار کا معاملہ کرو تو اسے لکھ لیا کرو اور چاہیئے کہ تمہارے درمیان لکھنے والے انصاف سے لکھے اور لکھنے والا لکھنے سے انکار نہ کرے جیسا کہ اس کو الله نے سکھایا ہے سو اسے چاہیئے کہ لکھ دے اور وہ شخص بتلاتا جائے کہ جس پر قرض ہے اور الله سے ڈرے جو اس کا رب ہے اور اس میں کچھ کم کر کے نہ لکھائے پھر اگر وہ شخص کہ جس پر قرض ہے بے وقوف ہے یا کمزور ہے یا وہ بتلا نہیں سکتا تو اس کا کارکن ٹھیک طور پر لکھوا دے اور اپنے مردوں میں سے دو گواہ کر لیا کرو پھر اگر دو مرد نہ ہوں تو ایک مرد اور دوعورتیں ان لوگوں میں سے جنہیں تم گواہو ں میں سے پسند کرتے ہوتاکہ اگر ایک ان میں سے بھول جائے تو دوسری اسے یاد دلا دے اور جب گواہوں کو بلایا جائے تو انکار نہ کریں اور معاملہ چھوٹا ہو یا بڑا اس کی معیاد تک لکھنے میں سستی نہ کرو یہ لکھ لینا الله کے نزدیک انصاف کو زیادہ قائم رکھنے والا ہے اور شہادت کا زیادہ درست رکھنے والا ہے اور زیادہ قریب ہے اس بات کے کہ تم کسی شبہ میں نہ پڑو مگر یہ کہ سوداگری ہاتھوں ہاتھ ہو جسے آپس میں لیتے دیتے ہو پھر تم پر کوئی گناہ نہیں کہ اسے نہ لکھو اور جب آپس میں سودا کرو تو گواہ بنا لو اور لکھنے والے اور گواہ بنانے والے کو تکلیف نہ دی جائے اور اگر تم نے تکلیف دی تو تمہیں گناہ ہوگا اور الله سے ڈرو اور الله تمہیں سکھاتا ہے اور الله ہر چیز کا جاننے والا ہے

اردہ تفصیرِ صغیر نوٹس ^*

یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔

English - Five Volume Commentary ^*

Cross Refs:

96:5.

4:30.

289

Important Words:

ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.

Commentary:

4:99

اِلَّا الۡمُسۡتَضۡعَفِیۡنَ مِنَ الرِّجَالِ وَالنِّسَآءِ وَالۡوِلۡدٰنِ لَا یَسۡتَطِیۡعُوۡنَ حِیۡلَۃً وَّلَا یَہۡتَدُوۡنَ سَبِیۡلًا

English - Hazrat Molavi Sher Ali ^ra

Except such weak ones among men, women and children, as are incapable of adopting any plan or of finding any way.

5:113

اِذۡ قَالَ الۡحَوَارِیُّوۡنَ یٰعِیۡسَی ابۡنَ مَرۡیَمَ ہَلۡ یَسۡتَطِیۡعُ رَبُّکَ اَنۡ یُّنَزِّلَ عَلَیۡنَا مَآئِدَۃً مِّنَ السَّمَآءِ ۖ قَالَ اتَّقُوا اللّٰہَ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ

English - Hazrat Molavi Sher Ali ^ra

When the disciples said, ‘O Jesus, son of Mary, is thy Lord able to send down to us a table spread with food from heaven?’ he said, ‘Fear Allah, if you are believers.’

7:193

وَلَا یَسۡتَطِیۡعُوۡنَ لَہُمۡ نَصۡرًا وَّلَاۤ اَنۡفُسَہُمۡ یَنۡصُرُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

And they can give them no help, nor can they help themselves.

7:198

وَالَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِہٖ لَا یَسۡتَطِیۡعُوۡنَ نَصۡرَکُمۡ وَلَاۤ اَنۡفُسَہُمۡ یَنۡصُرُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

‘And they whom you call on beside Him have no power to help you, nor can they help themselves.’

11:21

اُولٰٓئِکَ لَمۡ یَکُوۡنُوۡا مُعۡجِزِیۡنَ فِی الۡاَرۡضِ وَمَا کَانَ لَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ مِنۡ اَوۡلِیَآءَ ۘ یُضٰعَفُ لَہُمُ الۡعَذَابُ ۚ مَا کَانُوۡا یَسۡتَطِیۡعُوۡنَ السَّمۡعَ وَمَا کَانُوۡا یُبۡصِرُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

Such can never frustrate God’s plans in the land, nor have they any friends beside Allah. Punishment will be doubled for them. They can neither hear, nor can they see.

16:74

وَیَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَمۡلِکُ لَہُمۡ رِزۡقًا مِّنَ السَّمٰوٰتِ وَالۡاَرۡضِ شَیۡـًٔا وَّلَا یَسۡتَطِیۡعُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

And they worship beside Allah such as have no power to bestow on them any gift from the heavens or the earth, nor can they ever have such power.

17:49

اُنۡظُرۡ کَیۡفَ ضَرَبُوۡا لَکَ الۡاَمۡثَالَ فَضَلُّوۡا فَلَا یَسۡتَطِیۡعُوۡنَ سَبِیۡلًا

English - Hazrat Molavi Sher Ali ^ra

See, how they coin similitudes for thee, and have thus gone astray so that they cannot find a way.

18:102

اَلَّذِیۡنَ کَانَتۡ اَعۡیُنُہُمۡ فِیۡ غِطَآءٍ عَنۡ ذِکۡرِیۡ وَکَانُوۡا لَا یَسۡتَطِیۡعُوۡنَ سَمۡعًا

English - Hazrat Molavi Sher Ali ^ra

Whose eyes were under a veil so as not to heed My warning, and they could not even hear.

English - Five Volume Translation

[a]Whose eyes were under a veil so as not to heed My warning, and they could not even hear.[2138]

21:43; 39:46.

Commentary:

The verse means to say that at that time worship of God will totally disappear from among the Christian peoples and love of Mammon will take the place of love of God in their hearts. They will completely forget their Creator and will attribute all their great achievements to their own skill and effort.

The words, and they could not even hear, mean that their hearts will become so much rusted and corroded that they will lose all attachment for the word of God and will refuse to listen to it.

The foregoing verses refer to the great material progress and widespread conquests of Gog and Magog—western Christian nations—and their utter disregard for God and religion. We have also been told that, elated with their political power and military glory, they will give themselves up to a life of pleasure and sin and as a result will bring the wrath of God upon themselves and their prosperity will give place to decline and degradation. Then in despair and despondency, as hinted at in Moses’ vision, they will turn to God and, having realized the error of their ways, will come back to the "junction of the two Seas" i.e. they will accept the Holy Prophet. The following prophecy of the Bible forms a befitting sequel to the account of Gog and Magog and indicates the time of their rise to power and greatness:

And when the thousand years are expired, Satan shall be loosed out of his prison. And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle; the number of whom is as the sand of the sea (Revelation 20:7-8).

By "the thousand years" are meant the thousand years of the Hijrah—Migration of the Holy Prophet to Medina in 622 A.D. The above passage along with chapters 38 and 39 of Ezekiel makes it quite clear that the rise of Gog and Magog was to have begun in the 17th century A.D. and to have reached its zenith in our own time.

The account of Dhul-Qarnain will remain incomplete unless the reason is given as to why it has been assigned such a prominent place in the Quran, when as a fact of history does not appear directly to concern us nor does its narration benefit us materially or spiritually. In fact, it is more for its spiritual than for its historical importance that the story of Dhul-Qarnain has been given so large a space in the Holy Book. The Quran is not a book of history. The stories of past Prophets and other historical incidents have not been mentioned in it to acquaint us with events which took place in the remote past. They are so many prophecies about future events. Some of these prophecies have already been fulfilled in the person of the Holy Prophet while others await fulfilment in some future time. The account of Dhul-Qarnain, like other similar Quranic accounts, embodies a great prophecy which has been fulfilled in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement. Ahmed was the Dhul-Qarnain of our age. Whereas the Quranic account of Dhul-Qarnain historically applies to the great Persian monarch Cyrus, spiritually it applies to Ahmad. Thus besides its historical value the story is pregnant with great spiritual import. It implies a great prophecy to the effect that, just as in the 6th century B.C. Cyrus saved Persia from the depredatory raids of Gog and Magog, by erecting a barrier of brick and stone in their way, another Dhul-Qarnain will save the soul and spirit of mankind, from the devastating moral assaults of Christian nations of the West who are the descendants of Gog and Magog. He will accomplish his great and noble task by the help of divine knowledge and the signs that God will show at his hands. The nature of the work entrusted to both these Dhul-Qarnains bears a striking likeness to each other, only the one was in the mundane sphere, the other in the spiritual. The Prophet Ahmad possessed many physical and spiritual resemblances with the great Cyrus. Like Cyrus, he was called the Messiah and like he, was of Persian origin. Cyrus was Dhul-Qarnain in the sense that he was the ruler of the double Medo-Persian Empire and Ahmad (1835--1908) was Dhul-Qarnain in the sense that he saw the beginning of two centuries of several eras (Qarn meaning a century).

For a further study of this most interesting subject the reader is referred to Barahin-e-Ahmadiyyah, Part v, pp. 91-93; also the Review of Religions, Qadian, vol. 17, No. 6.

English - Five Volume Commentary ^*

Cross Refs:

21:43; 39:46.

2138

Commentary:

The words, and they could not even hear, mean that their hearts will become so much rusted and corroded that they will lose all attachment for the word of God and will refuse to listen to it.

For a further study of this most interesting subject the reader is referred to Barahin-e-Ahmadiyyah, Part v, pp. 91-93; also the Review of Religions, Qadian, vol. 17, No. 6.

Show:per page

Showing 1 - 10 of 17

یَسۡتَطِیۡعُ

Derived Words (8)

Occurrences in Quran

Explore Topics

Explore Roots