اَطۡہَرُ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "اَطۡہَرُ".
- and purer
- is purer
- purer
Occurrences in Quran
Found 4 verses containing "اَطۡہَرُ".
وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَہُنَّ فَلَا تَعۡضُلُوۡہُنَّ اَنۡ یَّنۡکِحۡنَ اَزۡوٰجَہُنَّ اِذَا تَرٰضَوۡا بَیۡنَہُمۡ بِالۡمَعۡرُوۡفِ ۗ ذٰلِکَ یُوۡعَظُ بِہٖ مَنۡ کَانَ مِنۡکُمۡ یُؤۡمِنُ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ۗ ذٰلِکُمۡ اَزۡکٰی لَکُمۡ وَاَطۡہَرُ ۗ وَاللّٰہُ یَعۡلَمُ وَاَنۡتُمۡ لَا تَعۡلَمُوۡنَ
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
175
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
1
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
2
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
3
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
239
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
285
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
وَجَآءَہٗ قَوۡمُہٗ یُہۡرَعُوۡنَ اِلَیۡہِ وَمِنۡ قَبۡلُ کَانُوۡا یَعۡمَلُوۡنَ السَّیِّاٰتِ ۚ قَالَ یٰقَوۡمِ ہٰٓؤُلَآءِ بَنَاتِیۡ ہُنَّ اَطۡہَرُ لَکُمۡ ۖ فَاتَّقُوا اللّٰہَ وَلَا تُخۡزُوۡنِ فِیۡ ضَیۡفِیۡۤ ۖ اَلَیۡسَ مِنۡکُمۡ رَجُلٌ رَّشِیۡدٌ
حضرت لوط علیہ السلام کی دو بیٹیاں اس شہر کے لوگوں میں بیاہی ہوئی تھیں (عہدنامہ قدیم پیدائش باب۱۹ آیت۱۵) مسلمان مفسر اس جگہ غلطی سے یہ معنے کرتے ہیں کہ میری لڑکیوں سے اپنی شہوت پوری کرو۔ اور میرے مہمانوں کو نہ چھیڑو۔ یہ ایک نہایت خطرناک خیال ہے اور ایک نبی کی ذات پر حملہ ہے۔ آیت کا مفہوم صاف ہے۔ ان لوگوں کو جیسا کہ قرآن مجید اور بائبل سے ثابت ہے یہ غصہ تھا کہ لوط علیہ السلام اجانب کو کیوں لائے۔ یہ خواہش نہ تھی کہ انہیں اپنی شہوت کا شکار بنائیں اور جیسا کہ بائبل کہتی ہے کہ دو لڑکیاں پہلے سے ان میں بیاہی ہوئی تھیں ان کی طرف اشارہ کرنا لوط علیہ السلام کو بیوقوف بنانا ہے۔
15:72.
The inhabitants of the two towns, Sodom and Gomorrah, had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). Naturally they were constantly apprehensive of reprisals, particularly the inhabitants of Sodom who were practically in a state of war with their neighbours (Gen. 14). They would not welcome strangers into their town. Lot, like all Prophets of God, naturally would look after the comfort of the strangers and entertain them (15:71). His people, apprehensive as they were, had repeatedly warned him to give up that practice, so when he brought 'the messengers,' who were strangers, into his house they became infuriated and hastened to him with angry faces, because they thought they now had got a suitable opportunity to punish him for giving shelter to strangers in defiance of their repeated protests (15:68-71).
The verse signifies that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore, Lot was naturally apprehensive that they might do him some kind of harm. He therefore said to them that if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting his guests. Or the meaning may be that, being a venerable old man of the town, Lot referred to their own wives as his daughters who, he said, were purer for them.
15:68.
7:81; 29:29.
15:72.
Important Words:
یھرعون (came running trembling with rage) is derived from ھرع. They say ھرع الیه (hara‘a) i.e. he went to him quickly and in a perturbed state of mind. ھرع الرجل (huria) or اھرع الرجل (ahra‘a) means, the man went quickly; and اھرع الرجل (uhri‘a) means, the man was made to tremble with rage, fear, cold or weakness; he was made to go fast. The Arabs say, اقبل الشیخ یھرع (yuhra‘u) i.e. the old man came fast and trembling or came running in a perturbed state of mind. (Aqrab).
Commentary:
In ancient times, generally every town had a separate government of its own, which was carried on by the chiefs of the place by mutual consultation as a sort of republic: or by a king whose authority was confined to one village or a number of villages. The two towns, Sodom and Gomorrah, with which Lot was connected had such a government. They possessed no established government in the modern sense of the word (Gen. ch. 14).
The inhabitants of these two towns had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). A people who thus molested their neighbours naturally had to be on their guard against them and to be constantly apprehensive of reprisals. Besides, the people of Sodom were practically in a state of war with their neighbours (Gen. 14). Therefore they would not allow strangers to enter their towns, lest the latter should open the gates at night and let in the enemy. Lot, like all Prophets of God, being an hospitable man, naturally used to look after the comfort of strangers and entertain them (15:71). His people, apprehensive as they were, repeatedly warned him to give up that practice. So when, on this occasion, he brought strangers into his house, his townsmen became infuriated and hastened to him with angry faces, because they thought they now had a suitable opportunity to punish him for giving shelter to strangers in defiance of their protests.
Some commentators say that these visitors had come in the form of handsome boys and that Lot’s people came running to him with evil intent. But there is nothing in the context to warrant such an inference. On the contrary in 15:71 we read that on seeing the strangers with Lot, his people demanded of him why he had brought these strangers when they had already forbidden him to do so. If they had come with an evil intention, they should have rejoiced at the sight of the strangers and not been displeased at seeing them. Moreover, vv. 15:68-70 signify that Lot’s people rejoiced at having an opportunity to punish and disgrace him because he defied their protests. They were angry with him because he had brought in the strangers against their protests and were glad that they now had an opportunity to settle old scores with him once for all.
The words, before this too they used to do evil, show that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore Lot was naturally afraid that they might do harm.
When the townsmen came to Lot running, he referred to his two daughters who had been married in the town and said, they are purer for you, meaning that if his people insulted his guests and turned them out, they would thereby disgrace themselves; but if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting the guests.
There can be nothing more absurd than to say that Lot offered his daughters to his wicked people to satisfy their lust. Even the meanest of men would not do such a shameful and dishonourable act; then how could a noble Prophet of God, who must possess a far greater sense of honour than ordinary men, stoop to such a mean course? The absurd story given in the Bible seems to be responsible for so stupid an interpretation of this Quranic verse by some commentators.
Some other commentators have suggested that Lot offered his daughters in marriage, but this explanation also seems unsatisfactory. It appears from the Bible that Lot had two daughters who were married. But if it be supposed that they were unmarried, they could be married only to two of the townsmen. How could then this offer give satisfaction to a large number of people? And how was it relevant to their demand?
There is, however, one explanation which seems plausible, if it be supposed that the people came with the intention which these commentators ascribe to them. A Prophet is, as it were, the father of his people, so he can speak of their women as his daughters.
So when Lot said to the people, "these are my daughters; they are purer for you," he, as a Prophet and an old man, must have referred to their own wives as his daughters, who, of course, were purer for them, He thus asked them to follow the lawful course rather than satisfy their lust unnaturally.
b
7:81; 29:29.
c
15:62.
1
حضرت لوط علیہ السلام کی دو بیٹیاں اس شہر کے لوگوں میں بیاہی ہوئی تھیں (عہدنامہ قدیم پیدائش باب۱۹ آیت۱۵) مسلمان مفسر اس جگہ غلطی سے یہ معنے کرتے ہیں کہ میری لڑکیوں سے اپنی شہوت پوری کرو۔ اور میرے مہمانوں کو نہ چھیڑو۔ یہ ایک نہایت خطرناک خیال ہے اور ایک نبی کی ذات پر حملہ ہے۔ آیت کا مفہوم صاف ہے۔ ان لوگوں کو جیسا کہ قرآن مجید اور بائبل سے ثابت ہے یہ غصہ تھا کہ لوط علیہ السلام اجانب کو کیوں لائے۔ یہ خواہش نہ تھی کہ انہیں اپنی شہوت کا شکار بنائیں اور جیسا کہ بائبل کہتی ہے کہ دو لڑکیاں پہلے سے ان میں بیاہی ہوئی تھیں ان کی طرف اشارہ کرنا لوط علیہ السلام کو بیوقوف بنانا ہے۔
b
15:68.
c
7:81; 29:29.
d
15:72.
1459
Important Words:
یھرعون (came running trembling with rage) is derived from ھرع. They say ھرع الیه (hara‘a) i.e. he went to him quickly and in a perturbed state of mind. ھرع الرجل (huria) or اھرع الرجل (ahra‘a) means, the man went quickly; and اھرع الرجل (uhri‘a) means, the man was made to tremble with rage, fear, cold or weakness; he was made to go fast. The Arabs say, اقبل الشیخ یھرع (yuhra‘u) i.e. the old man came fast and trembling or came running in a perturbed state of mind. (Aqrab).
Commentary:
In ancient times, generally every town had a separate government of its own, which was carried on by the chiefs of the place by mutual consultation as a sort of republic: or by a king whose authority was confined to one village or a number of villages. The two towns, Sodom and Gomorrah, with which Lot was connected had such a government. They possessed no established government in the modern sense of the word (Gen. ch. 14).
The inhabitants of these two towns had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). A people who thus molested their neighbours naturally had to be on their guard against them and to be constantly apprehensive of reprisals. Besides, the people of Sodom were practically in a state of war with their neighbours (Gen. 14). Therefore they would not allow strangers to enter their towns, lest the latter should open the gates at night and let in the enemy. Lot, like all Prophets of God, being an hospitable man, naturally used to look after the comfort of strangers and entertain them (15:71). His people, apprehensive as they were, repeatedly warned him to give up that practice. So when, on this occasion, he brought strangers into his house, his townsmen became infuriated and hastened to him with angry faces, because they thought they now had a suitable opportunity to punish him for giving shelter to strangers in defiance of their protests.
Some commentators say that these visitors had come in the form of handsome boys and that Lot’s people came running to him with evil intent. But there is nothing in the context to warrant such an inference. On the contrary in 15:71 we read that on seeing the strangers with Lot, his people demanded of him why he had brought these strangers when they had already forbidden him to do so. If they had come with an evil intention, they should have rejoiced at the sight of the strangers and not been displeased at seeing them. Moreover, vv. 15:68-70 signify that Lot’s people rejoiced at having an opportunity to punish and disgrace him because he defied their protests. They were angry with him because he had brought in the strangers against their protests and were glad that they now had an opportunity to settle old scores with him once for all.
The words, before this too they used to do evil, show that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore Lot was naturally afraid that they might do harm.
When the townsmen came to Lot running, he referred to his two daughters who had been married in the town and said, they are purer for you, meaning that if his people insulted his guests and turned them out, they would thereby disgrace themselves; but if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting the guests.
There can be nothing more absurd than to say that Lot offered his daughters to his wicked people to satisfy their lust. Even the meanest of men would not do such a shameful and dishonourable act; then how could a noble Prophet of God, who must possess a far greater sense of honour than ordinary men, stoop to such a mean course? The absurd story given in the Bible seems to be responsible for so stupid an interpretation of this Quranic verse by some commentators.
Some other commentators have suggested that Lot offered his daughters in marriage, but this explanation also seems unsatisfactory. It appears from the Bible that Lot had two daughters who were married. But if it be supposed that they were unmarried, they could be married only to two of the townsmen. How could then this offer give satisfaction to a large number of people? And how was it relevant to their demand?
There is, however, one explanation which seems plausible, if it be supposed that the people came with the intention which these commentators ascribe to them. A Prophet is, as it were, the father of his people, so he can speak of their women as his daughters.
So when Lot said to the people, "these are my daughters; they are purer for you," he, as a Prophet and an old man, must have referred to their own wives as his daughters, who, of course, were purer for them, He thus asked them to follow the lawful course rather than satisfy their lust unnaturally.
b
15:72.
1336
The inhabitants of the two towns, Sodom and Gomorrah, had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). Naturally they were constantly apprehensive of reprisals, particularly the inhabitants of Sodom who were practically in a state of war with their neighbours (Gen. 14). They would not welcome strangers into their town. Lot, like all Prophets of God, naturally would look after the comfort of the strangers and entertain them (15:71). His people, apprehensive as they were, had repeatedly warned him to give up that practice, so when he brought 'the messengers,' who were strangers, into his house they became infuriated and hastened to him with angry faces, because they thought they now had got a suitable opportunity to punish him for giving shelter to strangers in defiance of their repeated protests (15:68-71).
1337
The verse signifies that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore, Lot was naturally apprehensive that they might do him some kind of harm. He therefore said to them that if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting his guests. Or the meaning may be that, being a venerable old man of the town, Lot referred to their own wives as his daughters who, he said, were purer for them.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَدۡخُلُوۡا بُیُوۡتَ النَّبِیِّ اِلَّاۤ اَنۡ یُّؤۡذَنَ لَکُمۡ اِلٰی طَعَامٍ غَیۡرَ نٰظِرِیۡنَ اِنٰٮہُ وَلٰکِنۡ اِذَا دُعِیۡتُمۡ فَادۡخُلُوۡا فَاِذَا طَعِمۡتُمۡ فَانۡتَشِرُوۡا وَلَا مُسۡتَـٔۡنِسِیۡنَ لِحَدِیۡثٍ ۚ اِنَّ ذٰلِکُمۡ کَانَ یُؤۡذِی النَّبِیَّ فَیَسۡتَحۡیٖ مِنۡکُمۡ ۖ وَاللّٰہُ لَا یَسۡتَحۡیٖ مِنَ الۡحَقِّ ۚ وَاِذَا سَاَلۡتُمُوۡہُنَّ مَتٰعًا فَسۡـَٔلُوۡہُنَّ مِنۡ وَّرَآءِ حِجَابٍ ۚ ذٰلِکُمۡ اَطۡہَرُ لِقُلُوۡبِکُمۡ وَقُلُوۡبِہِنَّ ۚ وَمَا کَانَ لَکُمۡ اَنۡ تُؤۡذُوۡا رَسُوۡلَ اللّٰہِ وَلَاۤ اَنۡ تَنۡکِحُوۡۤا اَزۡوٰجَہٗ مِنۡۢ بَعۡدِہٖۤ اَبَدًا ۚ اِنَّ ذٰلِکُمۡ کَانَ عِنۡدَ اللّٰہِ عَظِیۡمًا
婚娶穆圣的遗孀在本节经文中已被宣告是一种极大的罪恶。作为 “信者之母”, 她们的 “精神儿子” 中的不论哪一个竟然娶她们中的任何一个为妻, 这是与她们的神圣尊严不相称的。
یعنی عین وقت پر داخل ہوا کرو۔ بے وقت داخل ہو کر نبیؐ کا وقت ضائع نہ کیا کرو۔
اس آیت کا یہ مطلب نہیں ہے کہ صرف نبی کے گھر میں اجازت کے بغیر کھانے کے لئے نہ جایا کرو۔ کیونکہ دوسری آیات سے ثابت ہے کہ ہر مومن کے گھر میں بغیر اجازت جانا ناجائز ہے۔ پس اس آیت سے ایک نئے مضمون کی طرف اشارہ کیا گیا ہے اور وہ یہ کہ چونکہ پہلی آیتوں میں رسول کریم صلی اللہ علیہ وسلم کو مومنوں کا باپ اور آپ کی بیویوں کو ان کی مائیں قرار دیا گیا ہے اس لئے اس سے یہ نتیجہ نکلتا ہے کہ نبی کے گھر میں بغیر اجازت داخل ہونا جائز ہے پس اس آیت میں اس کا رستہ روک دیا۔ دوسرے یہ کہ بچے اپنے ماں باپ کے گھر میں دیر تک بیٹھے رہتے ہیں لیکن نبی چونکہ روحانی باپ ہوتا ہے اس کے بچے تو کئی ہزار ہوتے
For the food to get ready.
One should not enter a house uninvited, and when invited he should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual postprandial idle talk.
The commandment is intended to discourage too much familiarity between the sexes, the pronoun hunna (them) by implication applying to all women.
Marriage with the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity that any of their "spiritual sons" should marry any of them.
Commentary:
The teaching of social ethics and domestic morals and manners with special reference to the Holy Prophet’s marriage with Zainab and the calumnies and false charges of which the evil-minded hypocrites accused him form the subject of the present verse. Some of the social manners taught in this verse are: One should not enter a house uninvited and when invited one should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual post-prandial idle talk. These are some of the rules of social conduct which need to be learnt and observed.
The commandment embodied in the words, "and when you ask them for anything, ask them from behind a curtain," is intended to discourage too much familiarity between the sexes, the pronoun ھن (them) by implication, applying to all women.
The clause, "That is purer for your hearts and their hearts," may mean; (a) that it may lead to purity of thoughts, and (b) that such conduct may protect women from slanderous tongues.
Marriage to the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity to marry any of their "spiritual sons." Moreover, as wives of the Prophet, they were entrusted with the great task of the spiritual training of Muslim men and women which required utmost reverence for them on their part.
1037
婚娶穆圣的遗孀在本节经文中已被宣告是一种极大的罪恶。作为 “信者之母”, 她们的 “精神儿子” 中的不论哪一个竟然娶她们中的任何一个为妻, 这是与她们的神圣尊严不相称的。
2
یعنی عین وقت پر داخل ہوا کرو۔ بے وقت داخل ہو کر نبیؐ کا وقت ضائع نہ کیا کرو۔
3
اس آیت کا یہ مطلب نہیں ہے کہ صرف نبی کے گھر میں اجازت کے بغیر کھانے کے لئے نہ جایا کرو۔ کیونکہ دوسری آیات سے ثابت ہے کہ ہر مومن کے گھر میں بغیر اجازت جانا ناجائز ہے۔ پس اس آیت سے ایک نئے مضمون کی طرف اشارہ کیا گیا ہے اور وہ یہ کہ چونکہ پہلی آیتوں میں رسول کریم صلی اللہ علیہ وسلم کو مومنوں کا باپ اور آپ کی بیویوں کو ان کی مائیں قرار دیا گیا ہے اس لئے اس سے یہ نتیجہ نکلتا ہے کہ نبی کے گھر میں بغیر اجازت داخل ہونا جائز ہے پس اس آیت میں اس کا رستہ روک دیا۔ دوسرے یہ کہ بچے اپنے ماں باپ کے گھر میں دیر تک بیٹھے رہتے ہیں لیکن نبی چونکہ روحانی باپ ہوتا ہے اس کے بچے تو کئی ہزار ہوتے
3114
Commentary:
The teaching of social ethics and domestic morals and manners with special reference to the Holy Prophet’s marriage with Zainab and the calumnies and false charges of which the evil-minded hypocrites accused him form the subject of the present verse. Some of the social manners taught in this verse are: One should not enter a house uninvited and when invited one should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual post-prandial idle talk. These are some of the rules of social conduct which need to be learnt and observed.
The commandment embodied in the words, "and when you ask them for anything, ask them from behind a curtain," is intended to discourage too much familiarity between the sexes, the pronoun ھن (them) by implication, applying to all women.
The clause, "That is purer for your hearts and their hearts," may mean; (a) that it may lead to purity of thoughts, and (b) that such conduct may protect women from slanderous tongues.
Marriage to the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity to marry any of their "spiritual sons." Moreover, as wives of the Prophet, they were entrusted with the great task of the spiritual training of Muslim men and women which required utmost reverence for them on their part.
2364A
For the food to get ready.
2365
One should not enter a house uninvited, and when invited he should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual postprandial idle talk.
2366
The commandment is intended to discourage too much familiarity between the sexes, the pronoun hunna (them) by implication applying to all women.
2367
Marriage with the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity that any of their "spiritual sons" should marry any of them.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا نٰجَیۡتُمُ الرَّسُوۡلَ فَقَدِّمُوۡا بَیۡنَ یَدَیۡ نَجۡوٰٮکُمۡ صَدَقَۃً ۚ ذٰلِکَ خَیۡرٌ لَّکُمۡ وَاَطۡہَرُ ۚ فَاِنۡ لَّمۡ تَجِدُوۡا فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
The believers should have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation. The Holy Prophet has been called "Counsellor" in the Bible (Isa. 9: 6).
Commentary:
The believers have been enjoined, in this verse, to have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation.
4182
Commentary:
The believers have been enjoined, in this verse, to have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation.
3009
The believers should have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation. The Holy Prophet has been called "Counsellor" in the Bible (Isa. 9: 6).