رَّحِيمٌ
Appears 58 times in Quran
Derived Words (3)
Words derived from the stem "رَّحِيمٌ".
Occurrences in Quran
Found 58 verses containing "رَّحِيمٌ".
وَكَذَٰلِكَ جَعَلْنَٰكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا ٱلْقِبْلَةَ ٱلَّتِى كُنتَ عَلَيْهَآ إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُ ۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمْ ۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ
3:111.
22:79.
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
3:111.
22:79.
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
3:111.
22:79.
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
d
3:111.
e
22:79.
88
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
89
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
90
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
91
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
a
3:111.
b
22:79.
150
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
b
3:111.
c
22:79.
160
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
161
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
162
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
163
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ بِهِۦ لِغَيْرِ ٱللَّهِ ۖ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَآ إِثْمَ عَلَيْهِ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
5:4; 6:146; 16:116.
这个肮脏动物的这个名称含有禁止吃它肉的暗示。此词为 خِنْز (Khinz) 和 اَرٰی (Ara) 的结合; 第一部分含意为很脏, 第二部分为 “我看到”, 意即, “我看到它很脏” ……。在印度语中, 这动物的名称叫做 سُؤر (Su’ar) 这与阿拉伯语خِنْزِيْر (Khinzir) 具有完全相同的意义, 即 “我看到它很脏” ……在印度语中这动物也叫做 بَدْ Bad意思是 “坏” 或 “脏” 这也许是原来阿拉伯字的翻译。
اِثْم (Ithm) 的意思是任何不合法的事情, 即一种罪恶; 使人应受惩罚的事情 (اَقْرَبْ, Aqrab); 凡是使良心受谴责的事, 如恶行 (مُفْرَدَات, Mufradat)。在本节经文中所提到的这四种东西并不是伊斯兰教所仅仅禁止的。伊斯兰教也禁止使用许多其它东西, 分成不同种类, 其中有些属 “非法的”, 有些属 مَمْنُوْع (Mamnu‘, 禁止的)。加注的这节经文只提到 “非法的东西” 。禁止的东西已由穆圣阐明, 并在圣训中提到。使用 حَرَام (Haram--------一种非法的东西--------对人类的道德发展有着直接关系, 但对于较次要的禁止的东西, 则不是这样, 虽然两者都是被禁止的。在本节经文中被宣称为非法的这些东西中, 作为食物的血和死动物的肉显然是有害的, 而大多数的医学权威也是这样认为的。已被证实猪肉除了对人类的身体健康有害, 也对他们的道德和精神健康有害。猪吃污物并以生活在肮脏的地方为乐。它有下流习惯并有性反常的邪恶癖性。人们知道绦虫、淋巴结核、癌症以及囊色旋毛虫在食猪肉的人们中间较普遍。吃猪肉还会引起旋毛虫病。
اُھِلَّ کے معنے بلند آواز سے کچھ کہنے کے ہوتے ہیں۔ محاورہ میں کسی جانور یا کسی اور نعمت کے متعلق خداتعالیٰ یا کسی دیوتا کے نام کے پکارنے کے لئے بھی بولا جاتا ہے۔ مثلاً کسی چیز کے متعلق کہہ دیا کہ یہ فلاں دیوتا کی ہے یا خداتعالیٰ کی ہے یا ذبح کرتے وقت خداتعالیٰ کا یا اور کسی دیوتا کا نام لے دیا۔ فرمایا ایسی اشیا کا استعمال حرام ہے خواہ خدا کے سوا کسی اور کی نیاز ہو‘ یا ذبح کے وقت کسی اور کا نام لیا گیا ہو دونوں میں کوئی فرق نہیں کیا گیا۔
فَاء کا ترجمہ یہاں ’’مگر‘‘ کیا گیا ہے کیونکہ وہ بھی نتیجہ پر دلالت کرتا ہے جو فَاء کا مفہوم ہے۔
5:4; 6:146; 16:116.
The very name of this foul animal contains an allusion to the prohibition of its flesh. The word is a combination of Khinz and Ara; the first part meaning, 'very foul' and the second, 'I see', meaning, 'I see it very foul'……In Hindi, this animal is known by the name Su’ar which exactly means the same as the Arabic Khinzir, i.e. 'I see it very foul'......In Hindi this animal is also known as bad meaning 'bad' or 'foul' which is probably a translation of the original Arabic word.
Ithm means, anything unlawful, i.e. a sin; anything which renders a person deserving of punishment (Aqrab); anything that pricks the mind as something evil (Mufradat). The four things mentioned in this verse are not the only things prohibited in Islam. Islam prohibits the use of many other things also which are divided into grades or categories, some of them being "unlawful" and others Mamnu‘ (forbidden). The verse under comment mentions only the "unlawful things." The forbidden things have been stated by the Holy Prophet and are mentioned in the Hadith. The use of Haram or an unlawful thing has direct bearing on the moral development of man but it is not so with a forbidden thing which stands on a lower level of importance, though both are prohibited. Among the things declared unlawful in this verse, the blood and the flesh of a dead animal as food are evidently injurious and have been recognized as such by most authorities on medicine. The flesh of swine has been proved to be injur
5:4; 6:146; 16:116.
Important Words:
المیتة (that which dies of itself) is derived from مات i.e. he died. میتة means: (1) an animal that has died a natural death (Aqrab); (2) an animal that has not been slaughtered in a manner prescribed by Law (Lane & Mufradat).
الخنزیر (swine). Authorities differ as to the derivation of this word, some deriving it from خنزر and others from خزر. The word الخنزرة means, hard and rugged land; or a clumsy, badly-finished axe. خزر الرجل means, the man looked with the hinder parts or outer angles of his eyes (Lisan). خزرت العین means, the eye was or became narrow and small. خزر الرجل means, the man looked from the outer angle of the eye; or he had a distortion of one of his eyes. The Arabs say: کل خنزیراخزر i.e. all swine look from the outer angles of their eyes. خزر المرء means the man affected or pretended to be cunning. الخنزیر means, the swine, the hog, the pig; a certain well-known foul animal the eating of whose flesh is said to be forbidden by every Prophet (Lane). The Holy Founder of the Ahmadiyya Movement says of the word خنزیر: "The very name of this foul animal contains an allusion to the prohibition of its flesh. It is a combination of خنز and ار, the first part meaning, 'very foul' and the second, 'I see'. The word thus literally means, 'I see it very foul'…What is yet more remarkable is that in Hindi this animal is known by the name سؤر which is similarly composed of two words, i.e. سوء and ار, the latter part being identical with the latter part of the Arabic word and the former being the exact equivalent of the first part of the Arabic form. The Hindi word, therefore, exactly means the same as the Arabic, viz. 'I see it very foul'…In Hindi this animal is also known as بد meaning bad or foul which is probably a translation of the original Arabic word" (Teachings of Islam).
أھل (invoked) is derived from ھل meaning, it (the moon) made its appearance; he (the man) cried aloud. اھل also means, it made its appearance; he called or cried aloud. اھل بالتسمیة علی الذبیحة means, he invoked or pronounced the name of God while slaughtering an animal. اھل السیف بفلان means, the sword cut into him ( Aqrab). اھلال which is the infinitive-noun from اھل means, to raise one’s voice aloud by way of exclamation, on seeing the ھلال or the moon of the first night (Mufradat). Thus اھل به لغیر الله would mean, on which the name of anything besides God has been invoked at the time of slaughter; or which has been cut or slaughtered for a being other than God.
اضطر (driven by necessity) is derived from ضر which means, it did harm. ضرہ الی کذا means, it forced him to resort to that. اضطره means, he compelled him against his will. اضطره الی کذا means, he compelled him against his will to have recourse to that (Aqrab).
باغ (disobedient) is derived from بغی meaning, he rebelled; he disobeyed; he committed a wrong. باغ is really باغی being the active participle from بغی meaning, one who disobeys; one who is rebellious (Aqrab).
عاد (exceeding the limit) is the active participle from عدا i.e. he exceeded the proper or the prescribed limit. عدی علیهmeans, he transgressed against him. عاد is really عادی meaning, one who exceeds the limit (Aqrab).
اثم (sin). The verb اثم means, he did a thing which was unlawful for him; he did a thing which made him deserving of punishment. Thus the noun اثم means: (1) anything unlawful, i.e. a sin; (2) anything which makes a person deserving of punishment (Aqrab); (3) anything that pricks the mind as something evil (Mufradat).
Commentary:
This verse speaks only of food that is حرام or unlawful. It makes no mention of طیبات or pure and wholesome things to which reference has already been made in the preceding verse. It should not be supposed that the four things mentioned in this verse are the only things prohibited in Islam. As a matter of fact, Islam prohibits the use of many things; but they are divided into grades or classes, some of them being حرام or unlawful and others being ممنوع or simply forbidden. The verse under comment mentions only the former class. The forbidden things have been stated by the Holy Prophet and are mentioned in Hadith. They must not be used by the Faithful but they cannot be called حرام or unlawful. In fact, there is a great difference between unlawful (حرام) and forbidden (ممنوع) things. Islam recognizes due difference in the importance of different things, and so all prohibitions cannot be classed together and treated as of equal importance. The use of حرام or an unlawful thing has a great and direct bearing on the moral and spiritual development of man but it is not so with a ممنوع or forbidden thing which stands on a lower level of importance, though both are prohibited.
Among the things declared حرام or unlawful in this verse, the injuriousness of consuming blood and the flesh of a dead animal as food has been recognized by most authorities on medicine. The use of the flesh of swine has also proved to be injurious not only to the physical health of man, but also to his moral and spiritual health. The swine eats filth and takes delight in living in dirty places. It has indecent habits and possesses the evil trait of sex-perversion. Tape-worms, scrofula, cancer and encysted trichina are known to be more prevalent among pork-eating peoples. The use of pork also causes trichinosis.
The clause, and that on which the name of any other than Allah has been invoked, refers to that animal at the time of whose slaughter the name of any deity other than Allah is invoked or that animal which is slaughtered with a view to winning the pleasure of an idol or a saint etc., even though the name of Allah may have been mentioned while slaughtering it. Hence, all such animals as are sacrificed in order to propitiate a false deity or a saint, or any food that is cooked as an offering to a deceased person have been condemned as unlawful. Such foods are spiritually harmful. The incentive to these offerings is شرك (i.e. idolatry) and شرك is tantamount to rebellion against God.
In spite of the fact that the above mentioned things have been declared to be unlawful, the verse goes on to say that if for want of food the very life of a person should be in danger, considerations of the preservation of human life must temporarily prevail over other considerations. This is a case of choosing the lesser of two evils. Hence the verse very wisely makes an exception in case of a real and urgent necessity when no other food is available and one is in real danger of losing one’s life if one does not use the unlawful food. In fact, of the four unlawful things, the first three have been declared unlawful mostly on the basis of the fact that they are injurious to physical and moral health, and it is certainly wise to permit their use in case of urgent necessity when there is real danger to life. As for the fourth thing, i.e. a food consecrated to any other being beside Allah, it is evident that it is not injurious intrinsically. It is injurious only from the point of view of faith. Therefore when such a thing is used merely to save one’s life, which may be so usefully employed in the service of religion, there can be no real objection in eating it, because this extremely rare act cannot be considered as involving شرك or idolatry, particularly when it is performed with the sanction of God.
Permission for the exceptional use of such things is, however, qualified by two important conditions: (1) that one who resorts to this use must not be باغی (i.e. disobedient). There should be no lurking spirit of revolt or disobedience behind the act. The circumstances must be real and the condition genuine, and nothing should be done out of design and wilfulness; (2) that the user of unlawful food under exceptional circumstances should not become عاد i.e. he should not exceed the limit. He should confine himself to such quantity only as is absolutely essential to save life. Thus the exceptional use is permissible only at a time when one is under bona fide constraint and is in real danger, and then only to the extent which is absolutely necessary for saving life.
Though it has been declared in this verse that there is no sin in partaking of a prohibited food when no revolt or transgression is intended, yet as one might err in judging what is revolt or transgression and what is not, and thus be unconsciously guilty of breaking a divine commandment, the Quran adds the words: surely, Allah is Most Forgiving, Merciful, meaning that an unintentional deviation will be forgiven by the Merciful God. The clause also reminds a Muslim that though it has been made permissible for him to take unlawful food in exceptional circumstances, yet such circumstances may be due to certain hidden shortcomings of his own for which he should seek God’s forgiveness, and that if he does so he will find God Forgiving and Merciful. In this connection see also 5:4; 6:146 & 16:116.
h
5:4; 6:146; 16:116.
110
这个肮脏动物的这个名称含有禁止吃它肉的暗示。此词为 خِنْز (Khinz) 和 اَرٰی (Ara) 的结合; 第一部分含意为很脏, 第二部分为 “我看到”, 意即, “我看到它很脏” ……。在印度语中, 这动物的名称叫做 سُؤر (Su’ar) 这与阿拉伯语خِنْزِيْر (Khinzir) 具有完全相同的意义, 即 “我看到它很脏” ……在印度语中这动物也叫做 بَدْ Bad意思是 “坏” 或 “脏” 这也许是原来阿拉伯字的翻译。
111
اِثْم (Ithm) 的意思是任何不合法的事情, 即一种罪恶; 使人应受惩罚的事情 (اَقْرَبْ, Aqrab); 凡是使良心受谴责的事, 如恶行 (مُفْرَدَات, Mufradat)。在本节经文中所提到的这四种东西并不是伊斯兰教所仅仅禁止的。伊斯兰教也禁止使用许多其它东西, 分成不同种类, 其中有些属 “非法的”, 有些属 مَمْنُوْع (Mamnu‘, 禁止的)。加注的这节经文只提到 “非法的东西” 。禁止的东西已由穆圣阐明, 并在圣训中提到。使用 حَرَام (Haram--------一种非法的东西--------对人类的道德发展有着直接关系, 但对于较次要的禁止的东西, 则不是这样, 虽然两者都是被禁止的。在本节经文中被宣称为非法的这些东西中, 作为食物的血和死动物的肉显然是有害的, 而大多数的医学权威也是这样认为的。已被证实猪肉除了对人类的身体健康有害, 也对他们的道德和精神健康有害。猪吃污物并以生活在肮脏的地方为乐。它有下流习惯并有性反常的邪恶癖性。人们知道绦虫、淋巴结核、癌症以及囊色旋毛虫在食猪肉的人们中间较普遍。吃猪肉还会引起旋毛虫病。
1
اُھِلَّ کے معنے بلند آواز سے کچھ کہنے کے ہوتے ہیں۔ محاورہ میں کسی جانور یا کسی اور نعمت کے متعلق خداتعالیٰ یا کسی دیوتا کے نام کے پکارنے کے لئے بھی بولا جاتا ہے۔ مثلاً کسی چیز کے متعلق کہہ دیا کہ یہ فلاں دیوتا کی ہے یا خداتعالیٰ کی ہے یا ذبح کرتے وقت خداتعالیٰ کا یا اور کسی دیوتا کا نام لے دیا۔ فرمایا ایسی اشیا کا استعمال حرام ہے خواہ خدا کے سوا کسی اور کی نیاز ہو‘ یا ذبح کے وقت کسی اور کا نام لیا گیا ہو دونوں میں کوئی فرق نہیں کیا گیا۔
2
فَاء کا ترجمہ یہاں ’’مگر‘‘ کیا گیا ہے کیونکہ وہ بھی نتیجہ پر دلالت کرتا ہے جو فَاء کا مفہوم ہے۔
b
5:4; 6:146; 16:116.
180
Important Words:
المیتة (that which dies of itself) is derived from مات i.e. he died. میتة means: (1) an animal that has died a natural death (Aqrab); (2) an animal that has not been slaughtered in a manner prescribed by Law (Lane & Mufradat).
الخنزیر (swine). Authorities differ as to the derivation of this word, some deriving it from خنزر and others from خزر. The word الخنزرة means, hard and rugged land; or a clumsy, badly-finished axe. خزر الرجل means, the man looked with the hinder parts or outer angles of his eyes (Lisan). خزرت العین means, the eye was or became narrow and small. خزر الرجل means, the man looked from the outer angle of the eye; or he had a distortion of one of his eyes. The Arabs say: کل خنزیراخزر i.e. all swine look from the outer angles of their eyes. خزر المرء means the man affected or pretended to be cunning. الخنزیر means, the swine, the hog, the pig; a certain well-known foul animal the eating of whose flesh is said to be forbidden by every Prophet (Lane). The Holy Founder of the Ahmadiyya Movement says of the word خنزیر: "The very name of this foul animal contains an allusion to the prohibition of its flesh. It is a combination of خنز and ار, the first part meaning, 'very foul' and the second, 'I see'. The word thus literally means, 'I see it very foul'…What is yet more remarkable is that in Hindi this animal is known by the name سؤر which is similarly composed of two words, i.e. سوء and ار, the latter part being identical with the latter part of the Arabic word and the former being the exact equivalent of the first part of the Arabic form. The Hindi word, therefore, exactly means the same as the Arabic, viz. 'I see it very foul'…In Hindi this animal is also known as بد meaning bad or foul which is probably a translation of the original Arabic word" (Teachings of Islam).
أھل (invoked) is derived from ھل meaning, it (the moon) made its appearance; he (the man) cried aloud. اھل also means, it made its appearance; he called or cried aloud. اھل بالتسمیة علی الذبیحة means, he invoked or pronounced the name of God while slaughtering an animal. اھل السیف بفلان means, the sword cut into him ( Aqrab). اھلال which is the infinitive-noun from اھل means, to raise one’s voice aloud by way of exclamation, on seeing the ھلال or the moon of the first night (Mufradat). Thus اھل به لغیر الله would mean, on which the name of anything besides God has been invoked at the time of slaughter; or which has been cut or slaughtered for a being other than God.
اضطر (driven by necessity) is derived from ضر which means, it did harm. ضرہ الی کذا means, it forced him to resort to that. اضطره means, he compelled him against his will. اضطره الی کذا means, he compelled him against his will to have recourse to that (Aqrab).
باغ (disobedient) is derived from بغی meaning, he rebelled; he disobeyed; he committed a wrong. باغ is really باغی being the active participle from بغی meaning, one who disobeys; one who is rebellious (Aqrab).
عاد (exceeding the limit) is the active participle from عدا i.e. he exceeded the proper or the prescribed limit. عدی علیهmeans, he transgressed against him. عاد is really عادی meaning, one who exceeds the limit (Aqrab).
اثم (sin). The verb اثم means, he did a thing which was unlawful for him; he did a thing which made him deserving of punishment. Thus the noun اثم means: (1) anything unlawful, i.e. a sin; (2) anything which makes a person deserving of punishment (Aqrab); (3) anything that pricks the mind as something evil (Mufradat).
Commentary:
This verse speaks only of food that is حرام or unlawful. It makes no mention of طیبات or pure and wholesome things to which reference has already been made in the preceding verse. It should not be supposed that the four things mentioned in this verse are the only things prohibited in Islam. As a matter of fact, Islam prohibits the use of many things; but they are divided into grades or classes, some of them being حرام or unlawful and others being ممنوع or simply forbidden. The verse under comment mentions only the former class. The forbidden things have been stated by the Holy Prophet and are mentioned in Hadith. They must not be used by the Faithful but they cannot be called حرام or unlawful. In fact, there is a great difference between unlawful (حرام) and forbidden (ممنوع) things. Islam recognizes due difference in the importance of different things, and so all prohibitions cannot be classed together and treated as of equal importance. The use of حرام or an unlawful thing has a great and direct bearing on the moral and spiritual development of man but it is not so with a ممنوع or forbidden thing which stands on a lower level of importance, though both are prohibited.
Among the things declared حرام or unlawful in this verse, the injuriousness of consuming blood and the flesh of a dead animal as food has been recognized by most authorities on medicine. The use of the flesh of swine has also proved to be injurious not only to the physical health of man, but also to his moral and spiritual health. The swine eats filth and takes delight in living in dirty places. It has indecent habits and possesses the evil trait of sex-perversion. Tape-worms, scrofula, cancer and encysted trichina are known to be more prevalent among pork-eating peoples. The use of pork also causes trichinosis.
The clause, and that on which the name of any other than Allah has been invoked, refers to that animal at the time of whose slaughter the name of any deity other than Allah is invoked or that animal which is slaughtered with a view to winning the pleasure of an idol or a saint etc., even though the name of Allah may have been mentioned while slaughtering it. Hence, all such animals as are sacrificed in order to propitiate a false deity or a saint, or any food that is cooked as an offering to a deceased person have been condemned as unlawful. Such foods are spiritually harmful. The incentive to these offerings is شرك (i.e. idolatry) and شرك is tantamount to rebellion against God.
In spite of the fact that the above mentioned things have been declared to be unlawful, the verse goes on to say that if for want of food the very life of a person should be in danger, considerations of the preservation of human life must temporarily prevail over other considerations. This is a case of choosing the lesser of two evils. Hence the verse very wisely makes an exception in case of a real and urgent necessity when no other food is available and one is in real danger of losing one’s life if one does not use the unlawful food. In fact, of the four unlawful things, the first three have been declared unlawful mostly on the basis of the fact that they are injurious to physical and moral health, and it is certainly wise to permit their use in case of urgent necessity when there is real danger to life. As for the fourth thing, i.e. a food consecrated to any other being beside Allah, it is evident that it is not injurious intrinsically. It is injurious only from the point of view of faith. Therefore when such a thing is used merely to save one’s life, which may be so usefully employed in the service of religion, there can be no real objection in eating it, because this extremely rare act cannot be considered as involving شرك or idolatry, particularly when it is performed with the sanction of God.
Permission for the exceptional use of such things is, however, qualified by two important conditions: (1) that one who resorts to this use must not be باغی (i.e. disobedient). There should be no lurking spirit of revolt or disobedience behind the act. The circumstances must be real and the condition genuine, and nothing should be done out of design and wilfulness; (2) that the user of unlawful food under exceptional circumstances should not become عاد i.e. he should not exceed the limit. He should confine himself to such quantity only as is absolutely essential to save life. Thus the exceptional use is permissible only at a time when one is under bona fide constraint and is in real danger, and then only to the extent which is absolutely necessary for saving life.
Though it has been declared in this verse that there is no sin in partaking of a prohibited food when no revolt or transgression is intended, yet as one might err in judging what is revolt or transgression and what is not, and thus be unconsciously guilty of breaking a divine commandment, the Quran adds the words: surely, Allah is Most Forgiving, Merciful, meaning that an unintentional deviation will be forgiven by the Merciful God. The clause also reminds a Muslim that though it has been made permissible for him to take unlawful food in exceptional circumstances, yet such circumstances may be due to certain hidden shortcomings of his own for which he should seek God’s forgiveness, and that if he does so he will find God Forgiving and Merciful. In this connection see also 5:4; 6:146 & 16:116.
b
5:4; 6:146; 16:116.
198
The very name of this foul animal contains an allusion to the prohibition of its flesh. The word is a combination of Khinz and Ara; the first part meaning, 'very foul' and the second, 'I see', meaning, 'I see it very foul'……In Hindi, this animal is known by the name Su’ar which exactly means the same as the Arabic Khinzir, i.e. 'I see it very foul'......In Hindi this animal is also known as bad meaning 'bad' or 'foul' which is probably a translation of the original Arabic word.
199
Ithm means, anything unlawful, i.e. a sin; anything which renders a person deserving of punishment (Aqrab); anything that pricks the mind as something evil (Mufradat). The four things mentioned in this verse are not the only things prohibited in Islam. Islam prohibits the use of many other things also which are divided into grades or categories, some of them being "unlawful" and others Mamnu‘ (forbidden). The verse under comment mentions only the "unlawful things." The forbidden things have been stated by the Holy Prophet and are mentioned in the Hadith. The use of Haram or an unlawful thing has direct bearing on the moral development of man but it is not so with a forbidden thing which stands on a lower level of importance, though both are prohibited. Among the things declared unlawful in this verse, the blood and the flesh of a dead animal as food are evidently injurious and have been recognized as such by most authorities on medicine. The flesh of swine has been proved to be injur
فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَآ إِثْمَ عَلَيْهِ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
一个遗嘱可能遵照法定要求, 而也可能在它的某条款中是不公正的。例如, 假如某人留下很多继承者, 如果他出于施舍或其它合法的目的立下遗嘱, 花掉的数字高达足足有三分之一, 那么, 他就会给他们 (继承者) 带来困苦。或者, 立遗嘱者可能不公平地处理了可容许的三分之一之外的遗产, 不顾或忽略合法的要求。在这种情况下容许, 也的确值得在所有继承人与被偏袒的遗产承受人之间进行公平的调整。
یعنی وصیت کرنے والے اور ان رشتہ داروں کے درمیان جن کو نقصان پہنچانے یا نظر انداز کر دینے کا اس کا ارادہ ہو یا ان اشخاص میں جن کے حق میں وصیت ہے‘ باہمی سمجھوتے سے ان کو راضی کر دے کہ باوجود وصیت کے وہ ایک دوسرے کو اس کا حق ادا کر دیں۔ بعض دفعہ شریعت پر عمل کرنے کے باوجود وصیت کرنے کی صورت میں بعض نقصانات کا احتمال موجود ہوتا ہے۔ مثلاً اگر کوئی شخص ۳ /۱ کی وصیت کر دے مگر باقی وارث اتنے ہوں کہ بقیہ مال میں سے ان کو حصہ بہت کم ملتا ہو تو ایسی صورت میں اگر اصلاح کروادی جائے تو گناہ نہیں یعنی وصیت کرنے والے اور اس کے خاص محبوب یا خاص مبغوض میں صلح کرا دے۔
A will may comply with legal requirements and may yet be unfair in some of its provisions. For instance, if a person leaves a large number of heirs, it may entail a hardship on them if he wills away as much as the full one-third for charitable or other lawful purposes. Or, out of the permissible 1/3 the testator may have made unfair dispositions, neglecting or overlooking just claims. It would in such a case be permissible, indeed meritorious, to bring about a fair adjustment between the heirs and the legatees affected.
Important Words:
جنفا (partiality) is the infinitive noun from جنف. They say جنف عن الطریق meaning, he deviated from the right path. جنف فی وصیتهmeans, he acted wrongfully in his will. جانف اھله means, he kept away from his family out of anger and not for a just cause. تجانف لاثم means, he inclined towards sin. So جنف means: (1) inclining to sin, etc. (2) deviating from the right course; (3) acting unjustly or wrongfully; (4) keeping away from rightful things (Aqrab).
Commentary:
If someone should have reason to fear that the testator is showing undue favour to any particular person or party, or that he is acting contrary to Islamic Law, it would be no sin for him to bring about reconciliation between the parties concerned by removing the cause of displeasure or disagreement between the testator and his heirs and thereby having the will altered in accordance with the requirements of justice and Islamic Law. The words, it shall be no sin for him, do not mean that such pious intervention is simply an act of negative virtue. The expression has been used lest, in view of what has been said in the preceding verse regarding the sinfulness of the act of alteration in a will, some overcautious people should hold aloof even when they see an unjust inclination on the part of the testator. The verse thus really means that such an interference, far from being an act of sin, is an act of virtue which is sure to draw God’s mercy.
The concluding clause reminds the testator that God is Forgiving, so that if he mends his error, He will be pleased to forgive him. The declaration that God is Merciful, also serves as an inducement to other Muslims to intervene, if it is felt that the testator is unduly partial to one party, to the detriment of the other. In that case they should readily step in and set things right, for which God would give them an ample portion out of His mercy. Thus the word غفور (Most Forgiving) relates to such testators as return to the right course when reminded to do so, and the word رحیم (Merciful) relates to those persons who succeed in persuading the testator to revert to the path of rectitude and justice.
116
一个遗嘱可能遵照法定要求, 而也可能在它的某条款中是不公正的。例如, 假如某人留下很多继承者, 如果他出于施舍或其它合法的目的立下遗嘱, 花掉的数字高达足足有三分之一, 那么, 他就会给他们 (继承者) 带来困苦。或者, 立遗嘱者可能不公平地处理了可容许的三分之一之外的遗产, 不顾或忽略合法的要求。在这种情况下容许, 也的确值得在所有继承人与被偏袒的遗产承受人之间进行公平的调整。
2
یعنی وصیت کرنے والے اور ان رشتہ داروں کے درمیان جن کو نقصان پہنچانے یا نظر انداز کر دینے کا اس کا ارادہ ہو یا ان اشخاص میں جن کے حق میں وصیت ہے‘ باہمی سمجھوتے سے ان کو راضی کر دے کہ باوجود وصیت کے وہ ایک دوسرے کو اس کا حق ادا کر دیں۔ بعض دفعہ شریعت پر عمل کرنے کے باوجود وصیت کرنے کی صورت میں بعض نقصانات کا احتمال موجود ہوتا ہے۔ مثلاً اگر کوئی شخص ۳ /۱ کی وصیت کر دے مگر باقی وارث اتنے ہوں کہ بقیہ مال میں سے ان کو حصہ بہت کم ملتا ہو تو ایسی صورت میں اگر اصلاح کروادی جائے تو گناہ نہیں یعنی وصیت کرنے والے اور اس کے خاص محبوب یا خاص مبغوض میں صلح کرا دے۔
189
Important Words:
جنفا (partiality) is the infinitive noun from جنف. They say جنف عن الطریق meaning, he deviated from the right path. جنف فی وصیتهmeans, he acted wrongfully in his will. جانف اھله means, he kept away from his family out of anger and not for a just cause. تجانف لاثم means, he inclined towards sin. So جنف means: (1) inclining to sin, etc. (2) deviating from the right course; (3) acting unjustly or wrongfully; (4) keeping away from rightful things (Aqrab).
Commentary:
If someone should have reason to fear that the testator is showing undue favour to any particular person or party, or that he is acting contrary to Islamic Law, it would be no sin for him to bring about reconciliation between the parties concerned by removing the cause of displeasure or disagreement between the testator and his heirs and thereby having the will altered in accordance with the requirements of justice and Islamic Law. The words, it shall be no sin for him, do not mean that such pious intervention is simply an act of negative virtue. The expression has been used lest, in view of what has been said in the preceding verse regarding the sinfulness of the act of alteration in a will, some overcautious people should hold aloof even when they see an unjust inclination on the part of the testator. The verse thus really means that such an interference, far from being an act of sin, is an act of virtue which is sure to draw God’s mercy.
The concluding clause reminds the testator that God is Forgiving, so that if he mends his error, He will be pleased to forgive him. The declaration that God is Merciful, also serves as an inducement to other Muslims to intervene, if it is felt that the testator is unduly partial to one party, to the detriment of the other. In that case they should readily step in and set things right, for which God would give them an ample portion out of His mercy. Thus the word غفور (Most Forgiving) relates to such testators as return to the right course when reminded to do so, and the word رحیم (Merciful) relates to those persons who succeed in persuading the testator to revert to the path of rectitude and justice.
205B
A will may comply with legal requirements and may yet be unfair in some of its provisions. For instance, if a person leaves a large number of heirs, it may entail a hardship on them if he wills away as much as the full one-third for charitable or other lawful purposes. Or, out of the permissible 1/3 the testator may have made unfair dispositions, neglecting or overlooking just claims. It would in such a case be permissible, indeed meritorious, to bring about a fair adjustment between the heirs and the legatees affected.
فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
8:40.
8:40.
8:40.
Commentary:
The verse speaks of the great clemency of Islamic teaching. Even after the disbelievers have inflicted diverse torments on Muslims, turning them out of their homes and making their lives miserable and creating chaos and disorder in the land, they are to be forgiven and treated mercifully if they desist from fighting. Nay, God even promises them His forgiveness and mercy if they so desist.
c
8:40.
a
8:40.
199
Commentary:
The verse speaks of the great clemency of Islamic teaching. Even after the disbelievers have inflicted diverse torments on Muslims, turning them out of their homes and making their lives miserable and creating chaos and disorder in the land, they are to be forgiven and treated mercifully if they desist from fighting. Nay, God even promises them His forgiveness and mercy if they so desist.
c
8:40.
ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
如果把 ثُمَّ (thumma, 然后) 理解为 “和” 的意思, 把本节经文中所谈及的 “回来” 理解为是指从阿腊法特归来, 那么, اَلنَّاسْ (an-Nas) 就意味着 “另一些人”; 但是, 如果把它理解为 “然后” 而这里所说的 “回来” 指从马希阿腊耳•赫腊姆 (مَشْعَرُالْحَرَام, Mash‘arul-Haram) 归来, 那么, اَلنَّاسْ (an-Nas) 则表示 “所有的人”, 而这两种含意都可以阿拉伯语的语法加以证实。
伊斯兰教降临之前,古莱西人和巴努•基纳哪 (بَنُوْ كِنَانَة Banu Kinanah) 称为胡姆斯 (حُمْس, Hums) 他们不陪伴其他的朝觐者到阿腊法特,而短暂地停留在马希阿腊耳•赫腊姆等待去加入另一些从阿腊法特归来的人的行列。在本节和前一节经文中,他们被命令不要短暂地停留在马希阿腊耳•赫腊姆而跟其他人一样,继续前进到阿腊法特。在从阿腊法特回到马希阿腊耳•赫腊姆之后,朝觐者应继续前进到供奉牺牲的米纳 (مِنٰی, Mina), 在那儿Ihram仪式结束了。
لفظ ’’اور‘‘ یہاں پر ثُمَّ کا ترجمہ ہے جس کے معنے عموماً ’’پھر‘‘ کے ہوتے ہیں۔ لیکن کبھی خالی عطف کے معنے بھی دیتا ہے۔ اس جگہ یہی معنے چسپاں ہوتے ہیں۔
یعنی اس حکم میں اسلام نے کفار کے طریق سے الگ حکم نہیں دیا۔ بلکہ کفار کے طریق کو ابراہیمی سنت قرار دیا ہے اور اس کو قائم رکھا ہے۔ چنانچہ فرماتا ہے تم بھی وہیں سے لوٹا کرو جہاں سے کفار زمانۂ قدیم سے لوٹتے چلے آئے ہیں۔ اس سے معلوم ہوا کہ قرآن سے باہر بھی بعض باتیں پوچھنی مسلمانوں کے لئے ضروری ہیں۔ تعجب ہے کہ اس آیت میں خدا تو مسلمانوں کو حکم دیتا ہے کہ کافروں سے بھی بعض مسئلے پوچھو مگر اہل قرآن کہتے ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم سے بھی نہ پوچھو۔
If thumma is taken to mean "and," and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then an-Nas would mean "other people;" but if it is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then an-Nas would signify "all people" and both these meanings are supported by rules of the Arabic language.
Before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end.
Important Words:
استغفروا (ask forgiveness) is derived from غفر for which see 2:59. استغفر would thus mean, he asked God for مغفرة in all its senses, i.e. covering up of sins, forgiveness, protection against stumbling, protection against punishment of sins, etc. استغفار is not confined to verbal asking for forgiveness only, but extends to, and includes, practical change for the better on the part of him who asks for forgiveness. He should ask for pardon both by word and deed (Mufradat).
Commentary:
The word ثم (then) in the clause, then pour forth from where the people pour forth, has given rise to a divergence of opinion among commentators. If it means "then", it must needs be taken to indicate sequence or order and the clause would thus signify: "after you have returned to مشعرالحرام from عرفات (as mentioned in the preceding verse), you should return (from مشعرالحرام to منی) from where the people return". But this is obviously superfluous, as nobody has ever differed about proceeding to and returning from مشعرالحرام with the people. A difference existed only with regard to proceeding to and returning from عرفات; for, whereas the Quraish and the Kinanah, known as Hums, stopped short at Mash‘arul-Haram, a place within حرم (the Sacred Territory) and did not go up to ‘Arafat which is outside حرم, other pilgrims went right up to ‘Arafat. Consequently if the commandment with regard to "pouring forth with the people" was at all needed, it was needed with regard to ‘Arafat and not with regard to Mash‘arul-Haram but in the verse under comment the Quran appears to mention it in connection with the latter. This difficulty has led some to interpret the word ثم not as "then" but simply as "and" which the idiom of the Arabic language justifies (Lane). These commentators have translated the words ثم افیضوا not as "then pour forth" but simply as "and pour forth". In this case the "pouring forth" spoken of may relate to ‘Arafat and not to Mash‘arul-Haram as the clause under comment appears to indicate. This is certainly not an incorrect interpretation so far as the rules of the Arabic language go; but another interpretation is also possible in which the primary meaning of ثم (then) is retained. This may be explained as follows. The preceding verse speaks of "pouring forth" or returning from ‘Arafat, thereby making it plain that going up to ‘Arafat is necessary. This completes the commandment with regard to the stay at and return from ‘Arafat. The verse under comment takes us further, speaking of the return from Mash‘arul-Haram and not from ‘Arafat, and thus the primary significance of ثم i.e. "then" is retained, for the obvious reason that the return from Mash‘arul-Haram comes after the return from ‘Arafat. As to the words, pour forth from where the people pour forth, it may be noted that in this case they would be taken to have been used merely to indicate that whereas the return from ‘Arafat is confined to those who adhere to the right custom and go right up to ‘Arafat, the return from Mash‘arul-Haram is general, including also the proud Hums who stopped short at Mash‘arul-Haram and did not go further. This is further corroborated by the fact that whereas the Quran uses the word افضتم (you pour forth) with regard to the return from ‘Arafat, it uses the words افیضوامن حیث افاض الناس i.e. "pour forth from where the people (i.e. all people) pour forth" with regard to the return from Mash‘arul-Haram which was at that time more general and extended to all. Thus the meaning of the word الناس would also change with the change in the meaning of the word ثم. If ثم is taken to mean "and", and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then الناس would mean "other people"; but if ثم is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then الناس would signify "all people" and both these meanings are justified by the rules of the Arabic language.
In short, before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end. The clause, and seek forgiveness from Allah, hints that as Hajj consists of certain rites, there is the possibility of some persons not understanding the meaning and spirit of these rites. Moreover, where a number of religious acts are crowded into a short space of time, there is always the possibility of some persons missing and omitting certain things or of forgetting the prescribed order thereof. The pilgrims are, therefore, exhorted to have recourse to Istighfar, i.e. seeking God’s forgiveness as well as His protection against error and its consequences.
The word استغفار literally means "to pray for the covering up of sins and protection," which signifies forgiveness for past sins and protection against future ones. Thus, when a pilgrim offers Istighfar, he seeks not only forgiveness for what is past or protection against stumbling with regard to the observance of the rites of Pilgrimage but also protection against future stumblings.
It should also be remembered that Istighfar is not needed by ordinary people only, but holy servants of God also resort to it. The former offer Istighfar to seek protection against future sins as well as from the consequences of past errors; while the latter seek protection against human shortcomings and limitations that may hinder their progress and work. Holy men too, are human, and though they may be free from sins, they are always eager to seek divine help and assistance against human weaknesses and frailties. Nay, as they have to set an example to others and their responsibilities are also far heavier than those of other people, they resort to Istighfar more often than ordinary men.
143
如果把 ثُمَّ (thumma, 然后) 理解为 “和” 的意思, 把本节经文中所谈及的 “回来” 理解为是指从阿腊法特归来, 那么, اَلنَّاسْ (an-Nas) 就意味着 “另一些人”; 但是, 如果把它理解为 “然后” 而这里所说的 “回来” 指从马希阿腊耳•赫腊姆 (مَشْعَرُالْحَرَام, Mash‘arul-Haram) 归来, 那么, اَلنَّاسْ (an-Nas) 则表示 “所有的人”, 而这两种含意都可以阿拉伯语的语法加以证实。
144
伊斯兰教降临之前,古莱西人和巴努•基纳哪 (بَنُوْ كِنَانَة Banu Kinanah) 称为胡姆斯 (حُمْس, Hums) 他们不陪伴其他的朝觐者到阿腊法特,而短暂地停留在马希阿腊耳•赫腊姆等待去加入另一些从阿腊法特归来的人的行列。在本节和前一节经文中,他们被命令不要短暂地停留在马希阿腊耳•赫腊姆而跟其他人一样,继续前进到阿腊法特。在从阿腊法特回到马希阿腊耳•赫腊姆之后,朝觐者应继续前进到供奉牺牲的米纳 (مِنٰی, Mina), 在那儿Ihram仪式结束了。
1
لفظ ’’اور‘‘ یہاں پر ثُمَّ کا ترجمہ ہے جس کے معنے عموماً ’’پھر‘‘ کے ہوتے ہیں۔ لیکن کبھی خالی عطف کے معنے بھی دیتا ہے۔ اس جگہ یہی معنے چسپاں ہوتے ہیں۔
2
یعنی اس حکم میں اسلام نے کفار کے طریق سے الگ حکم نہیں دیا۔ بلکہ کفار کے طریق کو ابراہیمی سنت قرار دیا ہے اور اس کو قائم رکھا ہے۔ چنانچہ فرماتا ہے تم بھی وہیں سے لوٹا کرو جہاں سے کفار زمانۂ قدیم سے لوٹتے چلے آئے ہیں۔ اس سے معلوم ہوا کہ قرآن سے باہر بھی بعض باتیں پوچھنی مسلمانوں کے لئے ضروری ہیں۔ تعجب ہے کہ اس آیت میں خدا تو مسلمانوں کو حکم دیتا ہے کہ کافروں سے بھی بعض مسئلے پوچھو مگر اہل قرآن کہتے ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم سے بھی نہ پوچھو۔
206
Important Words:
استغفروا (ask forgiveness) is derived from غفر for which see 2:59. استغفر would thus mean, he asked God for مغفرة in all its senses, i.e. covering up of sins, forgiveness, protection against stumbling, protection against punishment of sins, etc. استغفار is not confined to verbal asking for forgiveness only, but extends to, and includes, practical change for the better on the part of him who asks for forgiveness. He should ask for pardon both by word and deed (Mufradat).
Commentary:
The word ثم (then) in the clause, then pour forth from where the people pour forth, has given rise to a divergence of opinion among commentators. If it means "then", it must needs be taken to indicate sequence or order and the clause would thus signify: "after you have returned to مشعرالحرام from عرفات (as mentioned in the preceding verse), you should return (from مشعرالحرام to منی) from where the people return". But this is obviously superfluous, as nobody has ever differed about proceeding to and returning from مشعرالحرام with the people. A difference existed only with regard to proceeding to and returning from عرفات; for, whereas the Quraish and the Kinanah, known as Hums, stopped short at Mash‘arul-Haram, a place within حرم (the Sacred Territory) and did not go up to ‘Arafat which is outside حرم, other pilgrims went right up to ‘Arafat. Consequently if the commandment with regard to "pouring forth with the people" was at all needed, it was needed with regard to ‘Arafat and not with regard to Mash‘arul-Haram but in the verse under comment the Quran appears to mention it in connection with the latter. This difficulty has led some to interpret the word ثم not as "then" but simply as "and" which the idiom of the Arabic language justifies (Lane). These commentators have translated the words ثم افیضوا not as "then pour forth" but simply as "and pour forth". In this case the "pouring forth" spoken of may relate to ‘Arafat and not to Mash‘arul-Haram as the clause under comment appears to indicate. This is certainly not an incorrect interpretation so far as the rules of the Arabic language go; but another interpretation is also possible in which the primary meaning of ثم (then) is retained. This may be explained as follows. The preceding verse speaks of "pouring forth" or returning from ‘Arafat, thereby making it plain that going up to ‘Arafat is necessary. This completes the commandment with regard to the stay at and return from ‘Arafat. The verse under comment takes us further, speaking of the return from Mash‘arul-Haram and not from ‘Arafat, and thus the primary significance of ثم i.e. "then" is retained, for the obvious reason that the return from Mash‘arul-Haram comes after the return from ‘Arafat. As to the words, pour forth from where the people pour forth, it may be noted that in this case they would be taken to have been used merely to indicate that whereas the return from ‘Arafat is confined to those who adhere to the right custom and go right up to ‘Arafat, the return from Mash‘arul-Haram is general, including also the proud Hums who stopped short at Mash‘arul-Haram and did not go further. This is further corroborated by the fact that whereas the Quran uses the word افضتم (you pour forth) with regard to the return from ‘Arafat, it uses the words افیضوامن حیث افاض الناس i.e. "pour forth from where the people (i.e. all people) pour forth" with regard to the return from Mash‘arul-Haram which was at that time more general and extended to all. Thus the meaning of the word الناس would also change with the change in the meaning of the word ثم. If ثم is taken to mean "and", and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then الناس would mean "other people"; but if ثم is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then الناس would signify "all people" and both these meanings are justified by the rules of the Arabic language.
In short, before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end. The clause, and seek forgiveness from Allah, hints that as Hajj consists of certain rites, there is the possibility of some persons not understanding the meaning and spirit of these rites. Moreover, where a number of religious acts are crowded into a short space of time, there is always the possibility of some persons missing and omitting certain things or of forgetting the prescribed order thereof. The pilgrims are, therefore, exhorted to have recourse to Istighfar, i.e. seeking God’s forgiveness as well as His protection against error and its consequences.
The word استغفار literally means "to pray for the covering up of sins and protection," which signifies forgiveness for past sins and protection against future ones. Thus, when a pilgrim offers Istighfar, he seeks not only forgiveness for what is past or protection against stumbling with regard to the observance of the rites of Pilgrimage but also protection against future stumblings.
It should also be remembered that Istighfar is not needed by ordinary people only, but holy servants of God also resort to it. The former offer Istighfar to seek protection against future sins as well as from the consequences of past errors; while the latter seek protection against human shortcomings and limitations that may hinder their progress and work. Holy men too, are human, and though they may be free from sins, they are always eager to seek divine help and assistance against human weaknesses and frailties. Nay, as they have to set an example to others and their responsibilities are also far heavier than those of other people, they resort to Istighfar more often than ordinary men.
237
If thumma is taken to mean "and," and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then an-Nas would mean "other people;" but if it is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then an-Nas would signify "all people" and both these meanings are supported by rules of the Arabic language.
238
Before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ أُو۟لَٰٓئِكَ يَرْجُونَ رَحْمَتَ ٱللَّهِ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
8:75; 9:20.
8:75; 9:20.
8:75; 9:20.
Important Words:
ھاجروا (migrated) is derived from ھجر. They say ھجر الشیء i.e. (1) he cut it or he severed it; (2) he avoided it or kept away from it, or he gave it up. ھاجر means, he left one place to settle in another (Aqrab). The word is particularly used about one who leaves a place where religion is persecuted and goes to a place where there is no such persecution, especially to a place where there exists means of serving and supporting the faith. The early Muslims who migrated from Mecca to Medina were known as مھاجرین i.e. those who left Mecca and settled in Medina with the intention of helping the cause of Islam.
جاھدوا (strive hard) is derived from جھد which means, he strove or laboured hard, taking extraordinary pains. جھد فی الامرmeans, he used his utmost power in prosecuting the affair. جاھدالعدو means, he fought with the enemy exerting his utmost effort to repel him, his enemy doing the like. جھاد means, exerting one’s utmost power in contending with an object of disapprobation; and this is of three kinds, namely, (1) with a visible enemy (2) with Satan, and (3) with one’s self (Lane).
یرجون (who hope) is derived from رجا which gives twofold meaning. They say رجا الشیء meaning: (1) he hoped to get the thing; (2) he was afraid of the thing (Aqrab). When used in the sense of hoping, it is used on occasions when the thing hoped for is likely to afford pleasure (Mufradat).
Commentary:
The verse holds out the promise to Muslims, and they are indeed buoyed up with the hope, that though now they are beset with great difficulties and unusual hardships, the time is fast approaching when all difficulties would disappear and they would become heirs to God’s mercy both in this world and the next.
As the context shows, the words, those who believe, occurring in the verse refer to such of the believers as resided in Medina and had not been called upon to migrate. Thus the verse mentions two classes of believers who can hope to get Allah’s mercy; (1) believers resident in Medina, i.e. the Helpers, who engaged themselves in جھاد or holy war against the forces of Satan; and (2) Migrants from Mecca who were also engaged in such war. The words, Allah is Most Forgiving, Merciful, have been added to point out that Allah will forgive the above-mentioned two classes of believers their sins and shortcomings which will not stand in the way of their winning God’s mercy, provided they remain sincere in their faith and continue striving hard in the cause of Allah, for, as the Quran elsewhere explains, the good works of a man drive away his evil ones (11:115).
a
8:75; 9:20.
a
8:75; 9:20.
225
Important Words:
ھاجروا (migrated) is derived from ھجر. They say ھجر الشیء i.e. (1) he cut it or he severed it; (2) he avoided it or kept away from it, or he gave it up. ھاجر means, he left one place to settle in another (Aqrab). The word is particularly used about one who leaves a place where religion is persecuted and goes to a place where there is no such persecution, especially to a place where there exists means of serving and supporting the faith. The early Muslims who migrated from Mecca to Medina were known as مھاجرین i.e. those who left Mecca and settled in Medina with the intention of helping the cause of Islam.
جاھدوا (strive hard) is derived from جھد which means, he strove or laboured hard, taking extraordinary pains. جھد فی الامرmeans, he used his utmost power in prosecuting the affair. جاھدالعدو means, he fought with the enemy exerting his utmost effort to repel him, his enemy doing the like. جھاد means, exerting one’s utmost power in contending with an object of disapprobation; and this is of three kinds, namely, (1) with a visible enemy (2) with Satan, and (3) with one’s self (Lane).
یرجون (who hope) is derived from رجا which gives twofold meaning. They say رجا الشیء meaning: (1) he hoped to get the thing; (2) he was afraid of the thing (Aqrab). When used in the sense of hoping, it is used on occasions when the thing hoped for is likely to afford pleasure (Mufradat).
Commentary:
The verse holds out the promise to Muslims, and they are indeed buoyed up with the hope, that though now they are beset with great difficulties and unusual hardships, the time is fast approaching when all difficulties would disappear and they would become heirs to God’s mercy both in this world and the next.
As the context shows, the words, those who believe, occurring in the verse refer to such of the believers as resided in Medina and had not been called upon to migrate. Thus the verse mentions two classes of believers who can hope to get Allah’s mercy; (1) believers resident in Medina, i.e. the Helpers, who engaged themselves in جھاد or holy war against the forces of Satan; and (2) Migrants from Mecca who were also engaged in such war. The words, Allah is Most Forgiving, Merciful, have been added to point out that Allah will forgive the above-mentioned two classes of believers their sins and shortcomings which will not stand in the way of their winning God’s mercy, provided they remain sincere in their faith and continue striving hard in the cause of Allah, for, as the Quran elsewhere explains, the good works of a man drive away his evil ones (11:115).
d
8:75; 9:20.
لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
在述及立誓的那两节开头和插入的经文之后, «古兰经» 现在又回到夫妻关系的原题上来。这节经文谈到那些立誓要与自己妻子离异的人, 但实际上还没有同她们离婚 。有趣的是, 在谈到离婚的这一论题时可以看到, «古兰经» 先谈月经 (2:223), 这是一种暂时的和不完全的然而不是真正的分离, 然后 (像在这节经文中) 它谈及真正的然而是尚未完全肯定的分离。然后, 在随后的几节经文中谈及真正的然而是可撤回的离婚。最后, (2:231) 它谈及不可撤回的离婚。伊斯兰教认识并且坚持认为离婚必然是一种不好的事情, 在离婚的道路上确实巧妙地安排了尽可能多的一系列障碍。伊斯兰教给予一个立誓不再接近他妻子的人至多四个月的时间。在这段时间里, 他必须或者同妻子和解, 恢复夫妻关系, 或者双方实行离异。伊斯兰教绝不容许不离婚而无限期分离, 使那个女人好像是 “悬挂在那里。” اِيْلَاء (Ila’) 意指离异的誓言。根据这种誓言, 一个女人在那 “愚昧的时代” 处于一种悬挂的状态。她既不能嫁别人, 又不能和她的丈夫有夫妻关系。
اِیْـلَا ءً: اٰلٰی یُؤْلِیْ اِیْلَا ءً: قسم کھانا۔ یہ اَ لَا سے نکلا ہے جس کے معنے کسی کام میں کمی یا تاخیر کرنے کے ہیں اور اِیْـلَا ء قرآن کریم کے محاورہ میں اس قسم کو کہتے ہیں جو اس بات پر کھائی جائے کہ مرد اپنی بیوی سے کوئی تعلق نہ رکھے گا (مفردات) چونکہ اس قسم میں عورت کے حق کا اتلاف ہے اس لئے اسے اِیْـلَا ء کہا گیا۔
(۴) فَاءَ یَفِیْءُ فَـیْـئًا: لوٹ آیا۔ فَاءَ الْاَمْرَ رَجَعَ اِلَیْہِ: اس بات کی طرف لوٹ آیا (اقرب) فَاءَ کا لفظ نیک امور کی طرف لوٹنے کے متعلق استعمال ہوتا ہے (مفردات) اصل میں اس کے معنے تعاون اور امداد باہمی کے لئے ایک دوسرے کے ساتھ مل کر کام کرنے کے ہوتے ہیں اور سایہ کو بھی فَیْئٌ کہتے ہیں کیونکہ وہ سورج کے ساتھ اِدھر سے اُدھر ہوتا رہتا ہے۔ ان دونوں معنوں کو مدِّنظر رکھتے ہوئے فَاءَ بالعموم اچھے معنوں میں استعمال ہونے لگا ہے۔
عرب میں یہ رواج تھا کہ بعض لوگ اپنی بیویوں کو طلاق تو نہ دیتے مگر قسم کھا لیتے تھے کہ ہم ان سے تعلق نہیں رکھیں گے۔ اس
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Qur’an now reverts to the original subject of conjugal relations. The verse speaks of those men who vow abstinence from their wives without actually divorcing them. It is, interesting to note that while approaching the subject of divorce, the Qur’an first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse), it speaks of real though indefinite separation. And then, in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce, which Islam recognizes and retains as a sort of necessary evil. Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relation
Important Words:
یؤلون (vow) is derived from the root لاآ meaning, he fell short; or he fell short of doing what he ought to have done; or he was remiss. آلی means, he swore. آلیت علی الشیء means, I swore to do the thing. آلیت لا افعل کذا means, I swore that I would not do such a thing. آلی من زوجه شھرا means, he swore he would not go near his wife (i.e. not go in unto her) for a month. ائتلی also gives the same meaning as آلی i.e. he swore, as in 24:23. ایلاء means, an oath or the act of swearing; and technically it means, a vow taken by a husband not to go near his wife (Aqrab & Lane).
تربص (waiting) is derived from ربص. They say ربص به i.e. he waited for a good or an evil to befall him. تربص means, he waited or he awaited, or he tarried waiting. تربص عن الامر means, he remained waiting and did not do the thing, i.e. he abstained from doing it (Aqrab).
Commentary:
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Quran now reverts to the original subject of conjugal relations. The verse under comment speaks of those men who vow abstinence from their wives without actually divorcing them. It is, in this connection, interesting to note that while approaching the subject of divorce, dealt with in the succeeding verses, the Quran first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse) it speaks of real though indefinite separation. And then, as in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce which Islam recognizes and retains as a sort of necessary evil.
As clearly stated in the verse under comment, Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relations, or separation will be effected between the two. Islam would in no case permit indefinite separation without divorce, leaving the woman "suspended" as it were.
The words if they go back from the vow, surely Allah is Most Forgiving, Merciful indicate that swearing abstinence from one’s wife is reprehensible in the sight of God Who loves to see reconciliation between husband and wife. The verse thus abolishes the custom of ایلاءwhich was prevalent among the Arabs before the advent of Islam and by which it was sought to deprive women of their conjugal rights for long and indefinite periods.
165
在述及立誓的那两节开头和插入的经文之后, «古兰经» 现在又回到夫妻关系的原题上来。这节经文谈到那些立誓要与自己妻子离异的人, 但实际上还没有同她们离婚 。有趣的是, 在谈到离婚的这一论题时可以看到, «古兰经» 先谈月经 (2:223), 这是一种暂时的和不完全的然而不是真正的分离, 然后 (像在这节经文中) 它谈及真正的然而是尚未完全肯定的分离。然后, 在随后的几节经文中谈及真正的然而是可撤回的离婚。最后, (2:231) 它谈及不可撤回的离婚。伊斯兰教认识并且坚持认为离婚必然是一种不好的事情, 在离婚的道路上确实巧妙地安排了尽可能多的一系列障碍。伊斯兰教给予一个立誓不再接近他妻子的人至多四个月的时间。在这段时间里, 他必须或者同妻子和解, 恢复夫妻关系, 或者双方实行离异。伊斯兰教绝不容许不离婚而无限期分离, 使那个女人好像是 “悬挂在那里。” اِيْلَاء (Ila’) 意指离异的誓言。根据这种誓言, 一个女人在那 “愚昧的时代” 处于一种悬挂的状态。她既不能嫁别人, 又不能和她的丈夫有夫妻关系。
3
اِیْـلَا ءً: اٰلٰی یُؤْلِیْ اِیْلَا ءً: قسم کھانا۔ یہ اَ لَا سے نکلا ہے جس کے معنے کسی کام میں کمی یا تاخیر کرنے کے ہیں اور اِیْـلَا ء قرآن کریم کے محاورہ میں اس قسم کو کہتے ہیں جو اس بات پر کھائی جائے کہ مرد اپنی بیوی سے کوئی تعلق نہ رکھے گا (مفردات) چونکہ اس قسم میں عورت کے حق کا اتلاف ہے اس لئے اسے اِیْـلَا ء کہا گیا۔
4
(۴) فَاءَ یَفِیْءُ فَـیْـئًا: لوٹ آیا۔ فَاءَ الْاَمْرَ رَجَعَ اِلَیْہِ: اس بات کی طرف لوٹ آیا (اقرب) فَاءَ کا لفظ نیک امور کی طرف لوٹنے کے متعلق استعمال ہوتا ہے (مفردات) اصل میں اس کے معنے تعاون اور امداد باہمی کے لئے ایک دوسرے کے ساتھ مل کر کام کرنے کے ہوتے ہیں اور سایہ کو بھی فَیْئٌ کہتے ہیں کیونکہ وہ سورج کے ساتھ اِدھر سے اُدھر ہوتا رہتا ہے۔ ان دونوں معنوں کو مدِّنظر رکھتے ہوئے فَاءَ بالعموم اچھے معنوں میں استعمال ہونے لگا ہے۔
عرب میں یہ رواج تھا کہ بعض لوگ اپنی بیویوں کو طلاق تو نہ دیتے مگر قسم کھا لیتے تھے کہ ہم ان سے تعلق نہیں رکھیں گے۔ اس
233
Important Words:
یؤلون (vow) is derived from the root لاآ meaning, he fell short; or he fell short of doing what he ought to have done; or he was remiss. آلی means, he swore. آلیت علی الشیء means, I swore to do the thing. آلیت لا افعل کذا means, I swore that I would not do such a thing. آلی من زوجه شھرا means, he swore he would not go near his wife (i.e. not go in unto her) for a month. ائتلی also gives the same meaning as آلی i.e. he swore, as in 24:23. ایلاء means, an oath or the act of swearing; and technically it means, a vow taken by a husband not to go near his wife (Aqrab & Lane).
تربص (waiting) is derived from ربص. They say ربص به i.e. he waited for a good or an evil to befall him. تربص means, he waited or he awaited, or he tarried waiting. تربص عن الامر means, he remained waiting and did not do the thing, i.e. he abstained from doing it (Aqrab).
Commentary:
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Quran now reverts to the original subject of conjugal relations. The verse under comment speaks of those men who vow abstinence from their wives without actually divorcing them. It is, in this connection, interesting to note that while approaching the subject of divorce, dealt with in the succeeding verses, the Quran first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse) it speaks of real though indefinite separation. And then, as in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce which Islam recognizes and retains as a sort of necessary evil.
As clearly stated in the verse under comment, Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relations, or separation will be effected between the two. Islam would in no case permit indefinite separation without divorce, leaving the woman "suspended" as it were.
The words if they go back from the vow, surely Allah is Most Forgiving, Merciful indicate that swearing abstinence from one’s wife is reprehensible in the sight of God Who loves to see reconciliation between husband and wife. The verse thus abolishes the custom of ایلاءwhich was prevalent among the Arabs before the advent of Islam and by which it was sought to deprive women of their conjugal rights for long and indefinite periods.
275
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Qur’an now reverts to the original subject of conjugal relations. The verse speaks of those men who vow abstinence from their wives without actually divorcing them. It is, interesting to note that while approaching the subject of divorce, the Qur’an first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse), it speaks of real though indefinite separation. And then, in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce, which Islam recognizes and retains as a sort of necessary evil. Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relation
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
4:70.
4:70.
The verse emphatically declares that the goal to attain Divine love is now impossible of achievement except by following the Holy Prophet. It further removes the misunderstanding that may possibly arise from 2:63 that belief in the existence of God and in the Hereafter is alone sufficient for salvation.
4:70.
Commentary:
The verse is most important inasmuch as it pertains to the attainment of the love of God which is considered by Islam to be the highest goal of human life. It constitutes an open and unqualified challenge to mankind, particularly to Christians, who claim to be under the direct leadership of the "son of God", while they and the Jews both call themselves "the children of Allah and His beloved ones" (5:19). The verse emphatically declares that the goal pertaining to the attainment of Divine love is now impossible of achievement except by accepting Islam and following the Holy Prophet Muhammad. Those who seek to love God and attain to His nearness must follow the guidance of the Prophet of Islam, which will make them the beloved ones of God. This is the only door now left open for the attainment of Divine love; and as God loves only pure souls, such men as sincerely follow Islam and act upon its teachings will be purified by Him and have their faults forgiven them.
c
4:70.
b
4:70.
322
Commentary:
The verse is most important inasmuch as it pertains to the attainment of the love of God which is considered by Islam to be the highest goal of human life. It constitutes an open and unqualified challenge to mankind, particularly to Christians, who claim to be under the direct leadership of the "son of God", while they and the Jews both call themselves "the children of Allah and His beloved ones" (5:19). The verse emphatically declares that the goal pertaining to the attainment of Divine love is now impossible of achievement except by accepting Islam and following the Holy Prophet Muhammad. Those who seek to love God and attain to His nearness must follow the guidance of the Prophet of Islam, which will make them the beloved ones of God. This is the only door now left open for the attainment of Divine love; and as God loves only pure souls, such men as sincerely follow Islam and act upon its teachings will be purified by Him and have their faults forgiven them.
b
4:70.
398
The verse emphatically declares that the goal to attain Divine love is now impossible of achievement except by following the Holy Prophet. It further removes the misunderstanding that may possibly arise from 2:63 that belief in the existence of God and in the Hereafter is alone sufficient for salvation.
إِلَّا ٱلَّذِينَ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
2:161; 4:147; 5:40; 24:6.
Mere repentance and sorrow at past misdeeds is not sufficient to secure Divine forgiveness; an honest promise to eschew evil ways and a firm resolve to reform others also is needed for the purpose.
2:161; 4:147; 5:40; 24:6.
Commentary:
The curse and punishment spoken of in the preceding verses are conditional and will last as long as the condition that has brought them about lasts.
The words, and amend, show that mere repentance and sorrow at what is past is not sufficient to secure Divine forgiveness. Sinners must not only express genuine regret for past faults but also promise to abandon evil ways in the future. Nay, they should do more. They should try to reform others as well, for the word اصلحوا rendered as "amend" not only signifies amending one’s own ways but also reforming others (see 2:161). If a person is really sincere in his repentance and realizes the true value of virtue, he cannot stop at being good himself but would also try to make others good, if only to protect his own environment.
a
2:161; 4:147; 5:40; 24:6.
259
对过去的罪行只进行忏悔和遗憾, 是得不到真主的宽恕的。为了达到这个目的, 也需要戒绝坏作风的真诚诺言, 以及改正他人缺点的坚定的决心。
c
2:161; 4:147; 5:40; 24:6.
376
Commentary:
The curse and punishment spoken of in the preceding verses are conditional and will last as long as the condition that has brought them about lasts.
The words, and amend, show that mere repentance and sorrow at what is past is not sufficient to secure Divine forgiveness. Sinners must not only express genuine regret for past faults but also promise to abandon evil ways in the future. Nay, they should do more. They should try to reform others as well, for the word اصلحوا rendered as "amend" not only signifies amending one’s own ways but also reforming others (see 2:161). If a person is really sincere in his repentance and realizes the true value of virtue, he cannot stop at being good himself but would also try to make others good, if only to protect his own environment.
c
2:161; 4:147; 5:40; 24:6.
436A
Mere repentance and sorrow at past misdeeds is not sufficient to secure Divine forgiveness; an honest promise to eschew evil ways and a firm resolve to reform others also is needed for the purpose.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
3:110, 190; 4:132; 57:11.
3:110, 190; 4:132; 57:11.
3:110, 190; 4:132; 24:11.
Commentary:
As Master and Owner, Allah is more inclined to forgiveness and mercy than to punishment, although He has sometimes resort to the latter for the ultimate good of mankind.
b
3:110, 190; 4:132; 57:11.
a
3:110, 190; 4:132; 24:11.
414
Commentary:
As Master and Owner, Allah is more inclined to forgiveness and mercy than to punishment, although He has sometimes resort to the latter for the ultimate good of mankind.
a
3:110, 190; 4:132; 57:11.