أَنفَ
Appears 17 times in Quran
Derived Words (10)
Words derived from the stem "أَنفَ".
- of good and abundant wealth you spend
- The spoils
- the spoils
- and spend
- and spent
- he had spent
- spent
- thou hadst expended
- you spend
- which you have spent
- spent
- they (men) spend
- they had spent
- they have spent
- they spend
- which they have spent
- and a nose
Occurrences in Quran
Found 17 verses containing "أَنفَ".
يَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَآ أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ ۗ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ
معترض اعتراض کرتے ہیں کہ سوال کچھ ہے اور جواب کچھ ہے۔ پوچھا تو یہ گیا ہے کہ کیا خرچ کریں اور جواب یہ دیا جاتا ہے کہ جو کچھ بھی مال میں سے خرچ کرو وہ فلاں فلاں کو دو۔ اس کا جواب یہ ہے کہ یہ اعتراض قلتِ تدبر کی وجہ سے ہے۔ سوال کا جواب آیت میں موجود ہے۔ جب فرماتا ہے کہ جو کچھ بھی اچھے مال سے خرچ کرو تو اس میں سائل کا جواب مکمل آگیا ہے۔ اول یہ کہ کوئی حد بندی نہیں‘ جتنے کی توفیق ہو اتنا خرچ کرو۔ دوم یہ کہ اس امر کا لحاظ رکھو کہ جو خرچ کرو وہ طیّب مال ہو۔ جو لوگ حرام کماتے ہیں اور اس میں سے خدا کی راہ میں خرچ کرکے سمجھتے ہیں کہ ہم نے گویا اپنے گناہ کا کفار کر دیا وہ غلطی پر ہیں۔ خ
2:178; 4:37.
The verse signifies that whatever is spent should have been honestly acquired. What is spent must be good also in the sense that it should be acceptable to the receiver and should satisfy his need and that the object on which it is spent is also worthy and laudable.
2:178; 4:37.
Important Words:
خیر (good and abundant wealth). See 2:181.
اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).
Commentary:
When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.
In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.
As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.
d
2:178; 4:37.
157
本节经文的意思是, 凡花费掉的, 应被真正得到。所花费掉的, 也必定是有益的。这所谓有益那就是对接受者来说是可接受的、并应满足他的需要, 而所花费的宗旨也要有价值且值得称赞。
3
معترض اعتراض کرتے ہیں کہ سوال کچھ ہے اور جواب کچھ ہے۔ پوچھا تو یہ گیا ہے کہ کیا خرچ کریں اور جواب یہ دیا جاتا ہے کہ جو کچھ بھی مال میں سے خرچ کرو وہ فلاں فلاں کو دو۔ اس کا جواب یہ ہے کہ یہ اعتراض قلتِ تدبر کی وجہ سے ہے۔ سوال کا جواب آیت میں موجود ہے۔ جب فرماتا ہے کہ جو کچھ بھی اچھے مال سے خرچ کرو تو اس میں سائل کا جواب مکمل آگیا ہے۔ اول یہ کہ کوئی حد بندی نہیں‘ جتنے کی توفیق ہو اتنا خرچ کرو۔ دوم یہ کہ اس امر کا لحاظ رکھو کہ جو خرچ کرو وہ طیّب مال ہو۔ جو لوگ حرام کماتے ہیں اور اس میں سے خدا کی راہ میں خرچ کرکے سمجھتے ہیں کہ ہم نے گویا اپنے گناہ کا کفار کر دیا وہ غلطی پر ہیں۔ خ
a
2:178; 4:37.
222
Important Words:
خیر (good and abundant wealth). See 2:181.
اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).
Commentary:
When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.
In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.
As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.
d
2:178; 4:37.
258
The verse signifies that whatever is spent should have been honestly acquired. What is spent must be good also in the sense that it should be acceptable to the receiver and should satisfy his need and that the object on which it is spent is also worthy and laudable.
ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتْبِعُونَ مَآ أَنفَقُوا۟ مَنًّا وَلَآ أَذًى ۙ لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:265; 74:7.
Every good act may be abused, and the abuse of spending in the cause of Allah is to follow it with Mann (boastfully speaking of one’s good act) and Adha (following it up with injury). Those, who spend their wealth in the cause of Allah, are prohibited from making unnecessary and misplaced mention of the money they spend and the services they render to the cause of Truth, for, doing so would amount to Mann (taunt). Similarly, they are enjoined not to demand anything in return for their contributions.
2:265; 74:7.
Important Words:
منا (taunt). They say من علیه i.e. (1) he did him a favour; (2) he talked of, or referred to, the favour he had done him and thereby taunted him with it (Aqrab). So من means both a favour as well as a reference to it with a view to taunting.
Commentary:
Every good may be abused, and the abuse of spending in the cause of Allah is to follow it with من i.e. boastfully speaking of one’s services, and اذی i.e. following up a good act with an injury. Those who expend their wealth in the cause of Allah, are prohibited from making unnecessary mention of the money they spend and the services they render to Islam; for doing so would amount to من (taunt). Similarly they are forbidden to demand anything in return for their contributions; for this would amount to اذی (injury). Some men expect worldly advantages or try to seek help in their mundane affairs in return for their services in the cause of religion, and if such help is not forthcoming, they are displeased; or sometimes they desire to exact some work from those who are engaged in the service of religion and whom they help with money. All this would come under the definition of the word اذی; for such demands cause great injury and annoyance. Whether in the help of the community or of an individual, Islam condemns resort to من and اذی. It enjoins us to serve, but expects us to forget that we are rendering a service, for that would mar the good effect thereof.
b
2:265; 74:7.
201
每一个善行都有可能被糟塌。在安拉的道上消费自己的财富之后, 有人会吹嘘自己的善行 {这种错误称为 مَنّ (Mann)}; 有人会随之伤害别人 {这叫做 اَذٰی (Adha)}。那些为了安拉的事业花费了财富的人们, 不准对他们为真理事业所作出的贡献和所花的钱讲不必要的或不该讲的话, 因为这样做等于 مَنّ。同样地, 责令他们在作了贡献之后不要要求任何事物作为报答。
a
2:265; 74:7.
269
Important Words:
منا (taunt). They say من علیه i.e. (1) he did him a favour; (2) he talked of, or referred to, the favour he had done him and thereby taunted him with it (Aqrab). So من means both a favour as well as a reference to it with a view to taunting.
Commentary:
Every good may be abused, and the abuse of spending in the cause of Allah is to follow it with من i.e. boastfully speaking of one’s services, and اذی i.e. following up a good act with an injury. Those who expend their wealth in the cause of Allah, are prohibited from making unnecessary mention of the money they spend and the services they render to Islam; for doing so would amount to من (taunt). Similarly they are forbidden to demand anything in return for their contributions; for this would amount to اذی (injury). Some men expect worldly advantages or try to seek help in their mundane affairs in return for their services in the cause of religion, and if such help is not forthcoming, they are displeased; or sometimes they desire to exact some work from those who are engaged in the service of religion and whom they help with money. All this would come under the definition of the word اذی; for such demands cause great injury and annoyance. Whether in the help of the community or of an individual, Islam condemns resort to من and اذی. It enjoins us to serve, but expects us to forget that we are rendering a service, for that would mar the good effect thereof.
a
2:265; 74:7.
331
Every good act may be abused, and the abuse of spending in the cause of Allah is to follow it with Mann (boastfully speaking of one’s good act) and Adha (following it up with injury). Those, who spend their wealth in the cause of Allah, are prohibited from making unnecessary and misplaced mention of the money they spend and the services they render to the cause of Truth, for, doing so would amount to Mann (taunt). Similarly, they are enjoined not to demand anything in return for their contributions.
وَمَآ أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ ٱللَّهَ يَعْلَمُهُۥ ۗ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ
22:30; 76:8.
عربی میں مَآ اَنْفَقْتُمْ مِّنْ نَّفَقَۃٍ اَوْ نَذَرْتُمْ مِّنْ نَّذَرٍ ہے۔ لفظی ترجمہ یہ ہوتا ہے ’’جو خرچ بھی تم خرچ کرو اور جو نذر بھی تم نذر دو‘‘ لیکن یہ زبان کے محاورات کا فرق ہے۔ اردو میں جو مضمون کرو یا دو کے لفظ سے ادا کیا جاتا ہے عربی میں اس کے اسم سے فعل بناکر لے آتے ہیں اور اس سے وہ مضمون ادا کرتے ہیں۔ ہاں اس ترکیب سے یہ زائد معنے ضرور پیدا ہو جاتے ہیں کہ جس چیز کو خرچ کیا جائے وہ خرچ کرنے کے قابل ہو اور جو نذر دو وہ نذر میں پیش کرنے کے قابل ہو۔
22:30; 76:8.
There is a tradition to the effect that the Holy Prophet did not approve of making conditional vows for the performance of non-obligatory acts of goodness; but if a man does so, fulfilment of the vow becomes obligatory.
22:30; 76:8.
Important Words:
نذرتم (you vow) is derived from نذر i.e. he made a vow, thereby binding himself to do an act the doing of which is not obligatory on him; he made a vow dedicating his child for the service of religion. نذر is a vow by which a man binds himself to do an act not obligatory on him, sometimes conditional on the acquisition of an object or the fulfilment of a desire, in which case it amounts to a conditional promise. The word also signifies a votive offering (Lane & Aqrab).
Commentary:
There is a tradition to the effect that the Holy Prophet did not approve of making conditional vows for the performance of non-obligatory acts of goodness; but if a man does so, fulfilment of the vow becomes obligatory.
The words Allah surely knows it mean that if a man spends in the cause of God, He will appreciate it and follow it with good results.
But as for those who do not spend or who break their vows, the punishment of God will visit such wrongdoers and no friend or sympathizer will be of any help to them. Similarly, in the life to come, neither will God help such men nor will the angels or the Prophets or other holy men help them with their intercession.
c
22:30; 76:8.
2
عربی میں مَآ اَنْفَقْتُمْ مِّنْ نَّفَقَۃٍ اَوْ نَذَرْتُمْ مِّنْ نَّذَرٍ ہے۔ لفظی ترجمہ یہ ہوتا ہے ’’جو خرچ بھی تم خرچ کرو اور جو نذر بھی تم نذر دو‘‘ لیکن یہ زبان کے محاورات کا فرق ہے۔ اردو میں جو مضمون کرو یا دو کے لفظ سے ادا کیا جاتا ہے عربی میں اس کے اسم سے فعل بناکر لے آتے ہیں اور اس سے وہ مضمون ادا کرتے ہیں۔ ہاں اس ترکیب سے یہ زائد معنے ضرور پیدا ہو جاتے ہیں کہ جس چیز کو خرچ کیا جائے وہ خرچ کرنے کے قابل ہو اور جو نذر دو وہ نذر میں پیش کرنے کے قابل ہو۔
a
22:30; 76:8.
277
Important Words:
نذرتم (you vow) is derived from نذر i.e. he made a vow, thereby binding himself to do an act the doing of which is not obligatory on him; he made a vow dedicating his child for the service of religion. نذر is a vow by which a man binds himself to do an act not obligatory on him, sometimes conditional on the acquisition of an object or the fulfilment of a desire, in which case it amounts to a conditional promise. The word also signifies a votive offering (Lane & Aqrab).
Commentary:
There is a tradition to the effect that the Holy Prophet did not approve of making conditional vows for the performance of non-obligatory acts of goodness; but if a man does so, fulfilment of the vow becomes obligatory.
The words Allah surely knows it mean that if a man spends in the cause of God, He will appreciate it and follow it with good results.
But as for those who do not spend or who break their vows, the punishment of God will visit such wrongdoers and no friend or sympathizer will be of any help to them. Similarly, in the life to come, neither will God help such men nor will the angels or the Prophets or other holy men help them with their intercession.
b
22:30; 76:8.
341
There is a tradition to the effect that the Holy Prophet did not approve of making conditional vows for the performance of non-obligatory acts of goodness; but if a man does so, fulfilment of the vow becomes obligatory.
ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا
2:238; 4:33.
2:229.
قَوّٰمُوْن (Qawwamun) 源自 قَامَ عَلَى الْمَرْأَةِ (Qama ‘Alal-Mar’ati) 意指他负责赡养妇女; 他保护她。因此, قَوّٰمُوْن (Qawwamun) 意指赡养者, 事务管理人; 保护人 (لِسَانْ, Lisan)。经文对男人为什么一直作为家庭之主, 说明了两条道理: (a) 他优越的智力与体力; (b) 他是家庭中谋生者和赡养人。因此, 为赡养家庭而谋生计并给钱的他, 处理家事中享有监管的地位, 这是自然而公正的。
نَشَزَتِ الْمَرْأَةُ عَلٰی زَوْجِهَا (Nashazatil-Mar’atu ‘ala Zauji-ha) 意指妇女起来反对她的丈夫; 反抗他; 遗弃他 (Lane & تَاجْ, Taj)。
这一句话可以解释为 (a) 违避夫妻关系; (b) 分床睡觉; (c) 不与她们讲话。这些办法并不是无限期实行的方法, 因为妻子不可能像东西那样悬挂起来。(4:130) 按照 «古兰经» 戒绝夫妻关系即实际分离, 最长期限为四个月。(2:227) 如果丈夫认为事情很严重, 他将必须奉行4:16中所提到的各项条件。
据传穆圣说过, 如果一个穆斯林既然非得打他妻子不可, 也不能在她身上打出伤痕来。(تِرْمِذِی, Tirmidhi & مُسْلِمْ, Muslim) 但打妻子的丈夫总不是你们男人中最好的。(كَثِيْر, Kathir, iii)
نافرمانی سے اس جگہ زنا مرادنہیں بلکہ اس سے اتر کر گناہ مراد ہے جن سے ہمسایوں میں انسان کی بے عزتی ہوتی ہے۔ اس لئے ایسی سزا مقرر کی جس سے عورت عام طور پر محلہ میں نہ پھر سکے۔ ہاں اگر اس میں مرد ظلم سے کام لے تو عورت کو قاضی کے پاس شکایت کرنے کی اجازت ہے۔
2:229.
2:238; 4:33.
Qawwamun is derived from Qama and Qama ‘Alal-Mar’ati means, he undertook the maintenance of the woman; he protected her. Qawwamun, therefore, means, maintainers, managers of affairs; protectors (Lisan). The verse gives two reasons why man has been made the head of the family, (a) his superior mental and physical faculties; and (b) his being the bread-earner and maintainer of the family. It is, therefore, natural and fair that he, who earns and supplies the money for the maintenance of the family, should enjoy a supervisory status in the disposal of its affairs.
Nashazatu-Mar’atu ‘ala Zauji-ha means, the woman rose against her husband; resisted him; deserted him (Lane & Taj).
The clause may signify, (a) abstention from conjugal relations; (b) sleeping in separate beds; (c) ceasing to talk to them. These measures are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Qur’an, is the maximum limit for abstention from conjugal relations, i.e. practical separation (2:227). If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
The Holy Prophet is reported to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi & Muslim) but the husbands who beat their wives are not the best among men (Kathir, iii).
2:229.
2:238; 4:33.
Important Words:
قوامون (guardians) is derived from قام i.e. he stood. They say قام علیه i.e. he tended or took care of it or him. قام بالیتم means, he maintained the orphan. قام علی المرأة means, he undertook the maintenance of the woman; he undertook or managed her affairs; he protected her, or became her guardian. قوم الشیء (qawwama) means, he set the thing right, or made it straight or even. قوام therefore means, one who manages affairs well; a ruler or governor; one in a position to issue orders (Lane & Aqrab).
قانتات (obedient) is the plural of قانتة being the active participle from قنت. They say قنت لله i.e. he was obedient to God. امرأة قنوت means, a woman humble, submissive and obedient to her husband (Lane). See also 2:117.
نشوز (disobedience) is the noun-infinitive from نشز i.e. he rose or raised himself. نشزت المرأة علی زوجھا means, the woman rose against, or was disobedient to her husband and exalted herself against him and resisted him and was an evil companion to him. نشز المرء علی زوجته means, the husband treated his wife unjustly and was unkind to her or forsook her or hated her and was an evil companion to her (Lane & Aqrab).
اھجروھن (leave them alone). ھجر means, he cut him off from friendly or loving communion or intercourse; he forsook or abandoned him; he "cut" him, i.e. he boycotted him and ceased to speak to him or to associate with him. ھجر الشیء means, he forsook, or abandoned the thing; he shunned or avoided it. ھجر زوجته means, he separated himself from his wife or kept away from her (Lane & Mufradat).
اضربوھن (chastise them) is derived from ضرب. They say ضربه i.e. he beat, struck, smote or hit him (with hand, stick, etc.); hence, he chastised him.
علیا (High) is derived from علا i.e. he or it was or became high, elevated, lofty or exalted. تعالی means, he was or became high, elevated, exalted or supremely exalted or extolled. علی means high, elevated or lofty in rank, condition or state. العلیwhich is one of the attributive names of God (e.g. 2:256) means, the High; the Most High; He above Whom is nothing. المتعالی is also an attributive name of God (e.g. 13:10) meaning, He Who is Great or Supremely Great, the High or the Most High; One Higher than every other high one. تعال means, come thou, as if said by a man in a high place when calling upon a man in a low place, but is also used generally (Lane).
Commentary:
The verse gives two reasons why man has been made the head of the family: (a) his superior mental and physical powers; (b) his being bread-earner and maintainer of the family. It is natural and fair that he who earns and supplies the money should have the final say in the disposal of affairs.
The word قانتات (obedient) spoken of wives may mean either obedient to God, or to husbands.
The expression, guard the secrets of their husbands, means that when the husbands are at home, they are obedient to them and guard their secrets; and when they are away, they not only guard their secrets but take care of their property and guard their own chastity.
The clause, leave them alone in their beds, may mean: (a) abstention from conjugal relations with them; (b) sleeping in separate beds; or (c) ceasing to talk to them. The use of the word "beds" also incidentally implies that the disobedient wives are to stay at home and are not to be allowed to leave or be turned out of their homes.
The measures mentioned in the verse are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Quran, is the utmost limit for abstention from conjugal relations, i.e. for practical separation (2:227).
If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
Regarding "chastisement" mentioned as a last resort in the verse under comment a Companion reports the Holy Prophet to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi, ch. on Rida‘). According to Abu Dawud and Nasa’i, the Holy Prophet forbade the beating of women at all, but when ‘Umar complained that they had become refractory, he gave the permission with the aforementioned condition; but on complaint of ill-treatment of women by their husbands he indignantly said that the husbands who beat their wives were not the best among men (Kathir, iii). On another occasion the Holy Prophet is reported to have said: "The best among you is he who treats his wife best and I am the best of you in this respect" (Tirmidhi).
The Divine attributes of "High and Great" mentioned at the end of the verse are also intended to warn husbands that the chastisement of their wives, if at all resorted to should not be unjust or vindictive or highhanded; for if they are high and great above their wives, there is One Who is High and Great above all and He shall call husbands to account for any improper use of the qualified authority given to them over their wives.
b
2:238; 4:33.
c
2:229.
326
قَوّٰمُوْن (Qawwamun) 源自 قَامَ عَلَى الْمَرْأَةِ (Qama ‘Alal-Mar’ati) 意指他负责赡养妇女; 他保护她。因此, قَوّٰمُوْن (Qawwamun) 意指赡养者, 事务管理人; 保护人 (لِسَانْ, Lisan)。经文对男人为什么一直作为家庭之主, 说明了两条道理: (a) 他优越的智力与体力; (b) 他是家庭中谋生者和赡养人。因此, 为赡养家庭而谋生计并给钱的他, 处理家事中享有监管的地位, 这是自然而公正的。
327
نَشَزَتِ الْمَرْأَةُ عَلٰی زَوْجِهَا (Nashazatil-Mar’atu ‘ala Zauji-ha) 意指妇女起来反对她的丈夫; 反抗他; 遗弃他 (Lane & تَاجْ, Taj)。
328
这一句话可以解释为 (a) 违避夫妻关系; (b) 分床睡觉; (c) 不与她们讲话。这些办法并不是无限期实行的方法, 因为妻子不可能像东西那样悬挂起来。(4:130) 按照 «古兰经» 戒绝夫妻关系即实际分离, 最长期限为四个月。(2:227) 如果丈夫认为事情很严重, 他将必须奉行4:16中所提到的各项条件。
329
据传穆圣说过, 如果一个穆斯林既然非得打他妻子不可, 也不能在她身上打出伤痕来。(تِرْمِذِی, Tirmidhi & مُسْلِمْ, Muslim) 但打妻子的丈夫总不是你们男人中最好的。(كَثِيْر, Kathir, iii)
2
نافرمانی سے اس جگہ زنا مرادنہیں بلکہ اس سے اتر کر گناہ مراد ہے جن سے ہمسایوں میں انسان کی بے عزتی ہوتی ہے۔ اس لئے ایسی سزا مقرر کی جس سے عورت عام طور پر محلہ میں نہ پھر سکے۔ ہاں اگر اس میں مرد ظلم سے کام لے تو عورت کو قاضی کے پاس شکایت کرنے کی اجازت ہے۔
b
2:229.
c
2:238; 4:33.
512
Important Words:
قوامون (guardians) is derived from قام i.e. he stood. They say قام علیه i.e. he tended or took care of it or him. قام بالیتم means, he maintained the orphan. قام علی المرأة means, he undertook the maintenance of the woman; he undertook or managed her affairs; he protected her, or became her guardian. قوم الشیء (qawwama) means, he set the thing right, or made it straight or even. قوام therefore means, one who manages affairs well; a ruler or governor; one in a position to issue orders (Lane & Aqrab).
قانتات (obedient) is the plural of قانتة being the active participle from قنت. They say قنت لله i.e. he was obedient to God. امرأة قنوت means, a woman humble, submissive and obedient to her husband (Lane). See also 2:117.
نشوز (disobedience) is the noun-infinitive from نشز i.e. he rose or raised himself. نشزت المرأة علی زوجھا means, the woman rose against, or was disobedient to her husband and exalted herself against him and resisted him and was an evil companion to him. نشز المرء علی زوجته means, the husband treated his wife unjustly and was unkind to her or forsook her or hated her and was an evil companion to her (Lane & Aqrab).
اھجروھن (leave them alone). ھجر means, he cut him off from friendly or loving communion or intercourse; he forsook or abandoned him; he "cut" him, i.e. he boycotted him and ceased to speak to him or to associate with him. ھجر الشیء means, he forsook, or abandoned the thing; he shunned or avoided it. ھجر زوجته means, he separated himself from his wife or kept away from her (Lane & Mufradat).
اضربوھن (chastise them) is derived from ضرب. They say ضربه i.e. he beat, struck, smote or hit him (with hand, stick, etc.); hence, he chastised him.
علیا (High) is derived from علا i.e. he or it was or became high, elevated, lofty or exalted. تعالی means, he was or became high, elevated, exalted or supremely exalted or extolled. علی means high, elevated or lofty in rank, condition or state. العلیwhich is one of the attributive names of God (e.g. 2:256) means, the High; the Most High; He above Whom is nothing. المتعالی is also an attributive name of God (e.g. 13:10) meaning, He Who is Great or Supremely Great, the High or the Most High; One Higher than every other high one. تعال means, come thou, as if said by a man in a high place when calling upon a man in a low place, but is also used generally (Lane).
Commentary:
The verse gives two reasons why man has been made the head of the family: (a) his superior mental and physical powers; (b) his being bread-earner and maintainer of the family. It is natural and fair that he who earns and supplies the money should have the final say in the disposal of affairs.
The word قانتات (obedient) spoken of wives may mean either obedient to God, or to husbands.
The expression, guard the secrets of their husbands, means that when the husbands are at home, they are obedient to them and guard their secrets; and when they are away, they not only guard their secrets but take care of their property and guard their own chastity.
The clause, leave them alone in their beds, may mean: (a) abstention from conjugal relations with them; (b) sleeping in separate beds; or (c) ceasing to talk to them. The use of the word "beds" also incidentally implies that the disobedient wives are to stay at home and are not to be allowed to leave or be turned out of their homes.
The measures mentioned in the verse are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Quran, is the utmost limit for abstention from conjugal relations, i.e. for practical separation (2:227).
If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
Regarding "chastisement" mentioned as a last resort in the verse under comment a Companion reports the Holy Prophet to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi, ch. on Rida‘). According to Abu Dawud and Nasa’i, the Holy Prophet forbade the beating of women at all, but when ‘Umar complained that they had become refractory, he gave the permission with the aforementioned condition; but on complaint of ill-treatment of women by their husbands he indignantly said that the husbands who beat their wives were not the best among men (Kathir, iii). On another occasion the Holy Prophet is reported to have said: "The best among you is he who treats his wife best and I am the best of you in this respect" (Tirmidhi).
The Divine attributes of "High and Great" mentioned at the end of the verse are also intended to warn husbands that the chastisement of their wives, if at all resorted to should not be unjust or vindictive or highhanded; for if they are high and great above their wives, there is One Who is High and Great above all and He shall call husbands to account for any improper use of the qualified authority given to them over their wives.
a
2:229.
b
2:238; 4:33.
598
Qawwamun is derived from Qama and Qama ‘Alal-Mar’ati means, he undertook the maintenance of the woman; he protected her. Qawwamun, therefore, means, maintainers, managers of affairs; protectors (Lisan). The verse gives two reasons why man has been made the head of the family, (a) his superior mental and physical faculties; and (b) his being the bread-earner and maintainer of the family. It is, therefore, natural and fair that he, who earns and supplies the money for the maintenance of the family, should enjoy a supervisory status in the disposal of its affairs.
599
Nashazatu-Mar’atu ‘ala Zauji-ha means, the woman rose against her husband; resisted him; deserted him (Lane & Taj).
600
The clause may signify, (a) abstention from conjugal relations; (b) sleeping in separate beds; (c) ceasing to talk to them. These measures are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Qur’an, is the maximum limit for abstention from conjugal relations, i.e. practical separation (2:227). If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
601
The Holy Prophet is reported to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi & Muslim) but the husbands who beat their wives are not the best among men (Kathir, iii).
وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُوا۟ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَأَنفَقُوا۟ مِمَّا رَزَقَهُمُ ٱللَّهُ ۚ وَكَانَ ٱللَّهُ بِهِمْ عَلِيمًا
وَكَتَبْنَا عَلَيْهِمْ فِيهَآ أَنَّ ٱلنَّفْسَ بِٱلنَّفْسِ وَٱلْعَيْنَ بِٱلْعَيْنِ وَٱلْأَنفَ بِٱلْأَنفِ وَٱلْأُذُنَ بِٱلْأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلْجُرُوحَ قِصَاصٌ ۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٌ لَّهُۥ ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
5:45, 48.
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
5:45, 48.
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
a
5:45, 48.
378
见 «出埃及记» 21:23-25和 «利未记» 24:19-21。“凡放弃这个权利的” 这些字, 指证了一个事实, 即基督徒常自我炫耀的宽恕之道, 并非 «新约书» 所独有。虽然穆撒的教导强调报复, 但是, 正好像伊撒关于宽恕和不抵抗的教导所做的那样, 宽恕也是穆撒教导的一部分。
2
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
a
5:45, 48.
677
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
c
5:45, 48.
751
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
يَسْـَٔلُونَكَ عَنِ ٱلْأَنفَالِ ۖ قُلِ ٱلْأَنفَالُ لِلَّهِ وَٱلرَّسُولِ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَأَصْلِحُوا۟ ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤْمِنِينَ
3:33; 4:60; 8:47; 9:71; 24:55.
3:33; 4:60; 8:47; 9:71; 24:55.
Anfal are such spoils and gains as come as a Divine gift without the Muslims having laboured for them (Mufradat). The verse does not relate to the division of spoils for which see 8:42. It relates only to the attainment of gains and spoils which fell into the hands of Muslims after the victory at Badr.
3:33; 4:60; 8:47; 9:71; 24:55.
Important Words:
انفال (spoils) is the plural of النفل which is derived from نفل. They say نفل الرجل فلانا i.e. the man gave to such a one a gift for which he expected no return. نفل الامام الجند means, the leader allotted the spoils to the soldiers. نفله النفل or انفله النفل means, he gave him the spoils of war. نفله also means, he gave him more than his portion or more than his due. انفله (of which the plural is النوافل means, spoils of war; gift or a voluntary gift; something done or recommended to be done voluntarily without its being obligatory; a grandchild, because he or she is over and above one’s own children. نفل —nafal (of which the plural is انفال) means, spoils of war; a free gift; something extra or additional or in excess. النفل—nafl (of which the plural is النوافل) means, an act performed voluntarily, without its being obligatory (Aqrab). النفل (plural انفال) also means, such spoil or gain as comes in the form of God’s favour without one having laboured for it or deserved it (Mufradat).
Commentary:
This verse does not relate to the division of spoils. The law with regard to that is to be found in 8:42 below. The present verse relates only to the attainment of gains and spoils and not to their division. It was revealed after the Battle of Badr. Before that battle, God had promised the Muslims victory over one of the two parties of idolaters, either the caravan which was returning from Syria under the leadership of Abu Sufyan, or the Meccan army that had, under the leadership of Abu Jahl, marched out of Mecca to fight the Muslims. The Muslims were very weak at that time; and, considering their extreme weakness, they naturally asked whether, in spite of the great disparity in numbers and resources between them and their enemy, they were to gain victory over the enemy and win spoils. The question was similar to that of Zachariah who, when given the glad tidings of a son, asked: My Lord, how shall I have a son, when old age has overtaken me, and my wife is barren (3:41)? The question asked by Muslims in the verse under comment pertained not only to the encounter which took place at Badr but also to subsequent encounters which were sure to take place between the two parties. The Quran answers the question by saying, the spoils belong to Allah and the Messenger, meaning that God has decreed that Muslims should secure victories against their enemy and nothing can stop it.
The words: So fear Allah and set things right among yourselves and obey Allah and His Messenger, signify that though victories and spoils will come, yet there are three conditions for the fulfilment of this promise of victory. The first condition requires Muslims to be God-fearing; the second lays down that their mutual relations should be cordial and they should live at peace and amity with one another; the third calls upon them to obey God and follow the instructions of the Holy Prophet. If Muslims fulfilled these three conditions, God would undoubtedly fulfil His promise of victory.
b
3:33; 4:60; 8:47; 9:71; 24:55.
b
3:33; 4:60; 8:47; 9:71; 24:55.
1092A
Important Words:
انفال (spoils) is the plural of النفل which is derived from نفل. They say نفل الرجل فلانا i.e. the man gave to such a one a gift for which he expected no return. نفل الامام الجند means, the leader allotted the spoils to the soldiers. نفله النفل or انفله النفل means, he gave him the spoils of war. نفله also means, he gave him more than his portion or more than his due. انفله (of which the plural is النوافل means, spoils of war; gift or a voluntary gift; something done or recommended to be done voluntarily without its being obligatory; a grandchild, because he or she is over and above one’s own children. نفل —nafal (of which the plural is انفال) means, spoils of war; a free gift; something extra or additional or in excess. النفل—nafl (of which the plural is النوافل) means, an act performed voluntarily, without its being obligatory (Aqrab). النفل (plural انفال) also means, such spoil or gain as comes in the form of God’s favour without one having laboured for it or deserved it (Mufradat).
Commentary:
This verse does not relate to the division of spoils. The law with regard to that is to be found in 8:42 below. The present verse relates only to the attainment of gains and spoils and not to their division. It was revealed after the Battle of Badr. Before that battle, God had promised the Muslims victory over one of the two parties of idolaters, either the caravan which was returning from Syria under the leadership of Abu Sufyan, or the Meccan army that had, under the leadership of Abu Jahl, marched out of Mecca to fight the Muslims. The Muslims were very weak at that time; and, considering their extreme weakness, they naturally asked whether, in spite of the great disparity in numbers and resources between them and their enemy, they were to gain victory over the enemy and win spoils. The question was similar to that of Zachariah who, when given the glad tidings of a son, asked: My Lord, how shall I have a son, when old age has overtaken me, and my wife is barren (3:41)? The question asked by Muslims in the verse under comment pertained not only to the encounter which took place at Badr but also to subsequent encounters which were sure to take place between the two parties. The Quran answers the question by saying, the spoils belong to Allah and the Messenger, meaning that God has decreed that Muslims should secure victories against their enemy and nothing can stop it.
The words: So fear Allah and set things right among yourselves and obey Allah and His Messenger, signify that though victories and spoils will come, yet there are three conditions for the fulfilment of this promise of victory. The first condition requires Muslims to be God-fearing; the second lays down that their mutual relations should be cordial and they should live at peace and amity with one another; the third calls upon them to obey God and follow the instructions of the Holy Prophet. If Muslims fulfilled these three conditions, God would undoubtedly fulfil His promise of victory.
b
3:33; 4:60; 8:47; 9:71; 24:55.
1092
Anfal are such spoils and gains as come as a Divine gift without the Muslims having laboured for them (Mufradat). The verse does not relate to the division of spoils for which see 8:42. It relates only to the attainment of gains and spoils which fell into the hands of Muslims after the victory at Badr.
وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنفَقْتَ مَا فِى ٱلْأَرْضِ جَمِيعًا مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَٰكِنَّ ٱللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُۥ عَزِيزٌ حَكِيمٌ
3:104.
3:104
3:104.
Commentary:
The verse is intended to meet any possible demur on the part of believers in the matter of accepting a peace offer made by the enemy. It is no favour of the believers upon God or His Messenger, if they have helped the Prophet; on the other hand, it is God’s favour upon them that He has put affection "between their hearts," for, before their acceptance of Islam they too were enemies of one another.
d
3:104.
b
3:104.
1151
Commentary:
The verse is intended to meet any possible demur on the part of believers in the matter of accepting a peace offer made by the enemy. It is no favour of the believers upon God or His Messenger, if they have helped the Prophet; on the other hand, it is God’s favour upon them that He has put affection "between their hearts," for, before their acceptance of Islam they too were enemies of one another.
c
3:104
وَٱلَّذِينَ صَبَرُوا۟ ٱبْتِغَآءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَٰهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ أُو۟لَٰٓئِكَ لَهُمْ عُقْبَى ٱلدَّارِ
41:35.
2:4; 8:4; 14:32; 27:4.
The believers follow the course best suited for the eradication of evil. They resort to punishment where it serves a useful purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of evil by whatever method is appropriate in the circumstances.
2:4; 8:4; 14:32; 27:4.
41:35.
Important Words:
وجه (favour). See 2:113, 116 & 6:53.
عقبی الدار (reward of the final abode). عقبی is derived from عقب for which see v. 7. عقبی means, end; the last or latter part or state; consequence, result or issue; recompense or requital or reward; that which is given in exchange for something (Lane).
Commentary:
The verse gives four more signs of the men endowed with understanding referred to in v. 20: (1) They observe صبر i.e. they abstain from sin, are steadfast in virtue and do not give way to impatience and wailing, which, as explained under 2:156, is the meaning of this word. They do all this with a view to winning the favour and pleasure of God, and not in the pursuit of any selfish or sectional interest, or from natural weakness i.e. their patience is not born of cowardice, but is due to a desire to please God even when they have the power to take revenge. (2) They observe Prayers regularly and with all the necessary conditions, which means that their connection with God does not lack permanence and constancy. (3) They spend out of what God has given them openly and in secret to meet the needs of the poor and the destitute. (4) They repel evil with good, which means that they do good deeds so that others may imitate their example and forsake evil. They are not content with the mere preaching of good, but themselves set a good example and thus seek to undermine evil. An alternative meaning is that they preach the doing of good, and in this way make evil die and disappear.
The words, repel evil with good, also mean that men of understanding do "good" deeds with the object of removing "evil" i.e. they neither insist on retaliation regardless of the nature of the offence or the suitability of the punishment nor do they persist in unqualified forgiveness but follow the course best suited for the eradication of evil. They resort to retaliation if it serves the purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of "evil" by whatever method is "good" in the circumstances. The words repel evil with good, may also mean that they do not meet "evil" with "evil," but always observe justice and never forsake the path of equity and justice in dealing with evil.
The word عقبی (reward) is generally used in a good sense. The word الدار (the abode) refers to the next world; for it is the next world that is the real abode of man, the present world being only a temporary place of residence. Hence the expression لھم عقبی الدار means, "they shall have a good end in the life to come."
b
2:4; 8:4; 14:32; 27:4.
c
41:35.
a
2:4; 8:4; 14:32; 27:4.
b
41:35.
1634
Important Words:
وجه (favour). See 2:113, 116 & 6:53.
عقبی الدار (reward of the final abode). عقبی is derived from عقب for which see v. 7. عقبی means, end; the last or latter part or state; consequence, result or issue; recompense or requital or reward; that which is given in exchange for something (Lane).
Commentary:
The verse gives four more signs of the men endowed with understanding referred to in v. 20: (1) They observe صبر i.e. they abstain from sin, are steadfast in virtue and do not give way to impatience and wailing, which, as explained under 2:156, is the meaning of this word. They do all this with a view to winning the favour and pleasure of God, and not in the pursuit of any selfish or sectional interest, or from natural weakness i.e. their patience is not born of cowardice, but is due to a desire to please God even when they have the power to take revenge. (2) They observe Prayers regularly and with all the necessary conditions, which means that their connection with God does not lack permanence and constancy. (3) They spend out of what God has given them openly and in secret to meet the needs of the poor and the destitute. (4) They repel evil with good, which means that they do good deeds so that others may imitate their example and forsake evil. They are not content with the mere preaching of good, but themselves set a good example and thus seek to undermine evil. An alternative meaning is that they preach the doing of good, and in this way make evil die and disappear.
The words, repel evil with good, also mean that men of understanding do "good" deeds with the object of removing "evil" i.e. they neither insist on retaliation regardless of the nature of the offence or the suitability of the punishment nor do they persist in unqualified forgiveness but follow the course best suited for the eradication of evil. They resort to retaliation if it serves the purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of "evil" by whatever method is "good" in the circumstances. The words repel evil with good, may also mean that they do not meet "evil" with "evil," but always observe justice and never forsake the path of equity and justice in dealing with evil.
The word عقبی (reward) is generally used in a good sense. The word الدار (the abode) refers to the next world; for it is the next world that is the real abode of man, the present world being only a temporary place of residence. Hence the expression لھم عقبی الدار means, "they shall have a good end in the life to come."
a
41:35.
c
2:4; 8:4; 14:32; 27:4.
1435
The believers follow the course best suited for the eradication of evil. They resort to punishment where it serves a useful purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of evil by whatever method is appropriate in the circumstances.
وَأُحِيطَ بِثَمَرِهِۦ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَآ أَنفَقَ فِيهَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَٰلَيْتَنِى لَمْ أُشْرِكْ بِرَبِّىٓ أَحَدًا
68:32.
68:20.
All the efforts and endeavours of Christian peoples to maintain continuity of their material wealth will end in smoke and their power and prestige will speedily and unexpectedly decline. The verse incidentally shows that the word "garden" used in these verses has not been used in its literal sense because gardens do not fall upon their trellises.
68:20.
68:32.
Important Words:
یقلب کفیه (began to wring his hands). یقلب is formed from قلب (qallaba) which is derived from قلب (qalaba). قلبه means, he turned it over or upside down. فاصبح یقلب کفیه means, And he began to turn his hands upside-down or to do so repeatedly in grief or regret; or he became in a state or condition of repenting or grieving, for تقلیب الکفین is the action of a man who is repenting or grieving, and therefore metonymically denotes repentance or grief (Lane). See also 2:145 & 9:48.
Commentary:
The verse means to say that all the efforts and endeavours of Christian peoples to add to their material wealth and power will fail to produce any wholesome results. These efforts will end in smoke and their power and prestige will speedily decline. In the hour of their misery and desolation the western Christian nations will lament that they had expended so much labour and money on the illusory things of this life.
The words, it had all fallen down on its trellises, show that these people will be given to erecting lofty and imposing buildings and that the calamities which will befall them in quick succession will raze their prosperous and rich cities to the ground and their eleventh-hour repentance will avail them nothing. The verse incidentally shows that the word 'garden' used in these verses is not used literally because gardens do not fall down upon their trellises.
a
68:20.
b
68:32.
765
基督教民族想继续维持他们的物质财富的一切努力尽成泡影, 他们的权力和威望将迅速和出乎意料地衰落。这节经文附带表明用在这几节经文中的 “果园” 这个单词并非用它的直义, 因为果园不会塌倒在它们的棚架上。
a
68:20.
b
68:32.
2083
Important Words:
یقلب کفیه (began to wring his hands). یقلب is formed from قلب (qallaba) which is derived from قلب (qalaba). قلبه means, he turned it over or upside down. فاصبح یقلب کفیه means, And he began to turn his hands upside-down or to do so repeatedly in grief or regret; or he became in a state or condition of repenting or grieving, for تقلیب الکفین is the action of a man who is repenting or grieving, and therefore metonymically denotes repentance or grief (Lane). See also 2:145 & 9:48.
Commentary:
The verse means to say that all the efforts and endeavours of Christian peoples to add to their material wealth and power will fail to produce any wholesome results. These efforts will end in smoke and their power and prestige will speedily decline. In the hour of their misery and desolation the western Christian nations will lament that they had expended so much labour and money on the illusory things of this life.
The words, it had all fallen down on its trellises, show that these people will be given to erecting lofty and imposing buildings and that the calamities which will befall them in quick succession will raze their prosperous and rich cities to the ground and their eleventh-hour repentance will avail them nothing. The verse incidentally shows that the word 'garden' used in these verses is not used literally because gardens do not fall down upon their trellises.
a
68:32.
b
68:20.
1695
All the efforts and endeavours of Christian peoples to maintain continuity of their material wealth will end in smoke and their power and prestige will speedily and unexpectedly decline. The verse incidentally shows that the word "garden" used in these verses has not been used in its literal sense because gardens do not fall upon their trellises.