عَلَّمَ
Appears 14 times in Quran
Derived Words (20)
Words derived from the stem "عَلَّمَ".
- and taught him
- And He taught
- taught thee
- taught him
- has taught him
- has taught you
- taught you
- Allah has taught him
- has taught him
- He has taught you
- has taught me
- taught
- and taught him
Occurrences in Quran
Found 14 verses containing "عَلَّمَ".
وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمْ صَٰدِقِينَ
7:181; 17:111; 20:9; 59:24-25.
“一切” 这词在这里并不是指绝对的总数。它只是指 “所必需的一切”。«古兰经» 也在别的地方按此意义使用这词 (6:45; 27:17, 24; 28:58)。
اَسْمَاء (Asma’) 是 اِسْم (Ism) 的复数, 意思是名称或属性; 一种事物的标记或迹象 (Lane和مُفْرَدَات)。注释者们关于 اَسْمَاء (名称) 这词在这里的意义有不同的看法, 有的认为安拉教了阿丹不同事物的名称, 即他教了阿丹语言的原则。毫无疑问, 人类为了文明, 需要语言, 而安拉一定已经教了阿丹语言的原则, 但是 «古兰经» 指出, 有一些 اَسْمَاء (名称或常德) 是人类为了在他道德上的完美所必须学习的, 这在 (7:181) 中提到了。这表明如果缺乏对安拉常德的正确概念和理解, 人就不能知道安拉, 而这只能由安拉来教导。因而有必要在最初时, 安拉就把他的常德知识传授给阿丹 (人), 以便他知道并辨认他 (安拉), 从而取得与他相接近而不致远离他。按照 «古兰经» 所述, 人与天使的不同在于前者可以培养安拉所有的完美常德, 而后者只是体现出其中一部分。天使没有他们自己的意愿, 而只是被动地执行安拉分配给他们的职责 (66:7)。另一方面, 被赋予意志和自由选择的人与天使不同的地方还在于他具有能力使他完美地表现所有安拉常德。简言之, 本节经文表明了安拉最先灌输给阿丹以自由意愿及理解各种安拉的常德所必需的智能, 然后给予他那些常德的知识。
代名词هُمْ (hum, 他们) 指示这里所提到的对象不是无生命的东西。因为阿文中这类代名词仅用于有理性的生命。所以这一词句的意义是, 安拉赐予了天使阿丹子孙中显著的敬畏人士将来表现安拉常德的一个精神境界, 继而他们被问到他们能否表现像那些人们所表现的安拉常德。在这方面, 他们表示他们是无能力的。这就是本节中这句话 “就把他们的名称告诉我吧!” 的意义。
عَلَّمَ اٰدَمَ الۡاَسۡمَآءَ : اِسم کے معنے اِسمِ ذات یعنی نام کے بھی ہوتے ہیں اور صفت کے بھی۔ اس آیت میں اسماء سے مراد صفاتِ الٰہیہ ہیں‘ جن کا صحیح علم خداتعالیٰ کے سکھانے سے ہی آسکتا ہے۔ آدمؑ چونکہ مذہب کے قیام اور اللہ تعالیٰ سے اس کی مخلوق کے وصال کی غرض سے مبعوث ہوئے تھے اس لئے ضروری تھا کہ انہیں اسماء الٰہیہ سکھائے جاتے تاکہ ان کی امت ان ناموں کے ذریعہ سے خداتعالیٰ کو شناخت کرتی اور اس سے تعلق پیدا کرتی۔ اگر یہ نام نہ سکھائے جاتے تو ان کی امت کے ملحد اور بے دین ہونے کا خطرہ تھا۔ اس کے ایک اور معنے یہ بھی ہو سکتے ہیں کہ چونکہ انسانوں کو متمدن ہونے کی صورت می
’’اگر تم درست بات کہہ رہے ہو‘‘یہ ترجمہ اِنْ کُنْتُمْ صٰدِقِیْنَ کا ہے۔ عربی زبان میں کہتے ہیں صَدَقَنِیْ فُلاَ نٌ اَیْ قَالَ لِیَ الصِّدْقَ۔ یعنی اس نے جو بات کہی درست تھی (تاج) اسی طرح حدیث میں آتا ہے کہ ایک دفعہ جبرائیل علیہ السلام نے آنحضرت صلی اللہ علیہ وسلم سے ایک سوال کیا اور آپ کے جواب پر اس نے کہا صَدَقْتَ یعنی آپ نے درست کہا ہے اس کے یہ معنے نہیں تھے کہ آپ نے سچ بولا ہے۔
اَنۡۢبِـُٔوۡنِیۡ بِاَسۡمَآءِ ہٰۤؤُلَآءِ : چونکہ ملائکہ کو آدم کے خلیفہ بنائے جانے پر اس لئے تعجب تھا کہ اس کے سبب سے خون ریزی اور فساد ہوگا۔اس لئے اللہ تعالیٰ نے ملائکہ کو آئندہ پیدا ہونے والے کاملین کشفی طور پر دکھائے خواہ وہ تقویٰ کے لحاظ سے کامل بننے والے تھے یا کفر کے لحاظ سے۔ اور پوچھا کہ اگر تمہاری بات درست ہے تو پھر ان کے نام بتاؤ‘ یعنی اللہ تعالیٰ کے رحم یا غضب کی صفات جس طرح ان لوگوں کے ذریعہ ظاہر ہونے والی ہیں کیا تم ان کی تفصیل دوسرں کو بتا سکتے ہو۔ دوسرے معنے اس آیت کے یہ بھی ہو سکتے ہیں کہ آدمؑ کی اولاد میں جو لوگ نیکی میں کامل ہونے والے تھے ان کے
7:181; 17:111; 20:9; 59:24-25.
The word "all" used here does not imply absolute totality. It simply means all that was necessary. The Qur’an uses this word in this sense elsewhere also (6:45; 27:17, 24; 28:58).
Asma’ is plural of Ism which means, name or attribute; a mark or a sign of a thing (Lane & Mufradat). Commentators differ as to what is here meant by the word Asma’ (names). Some think that God taught Adam the names of different things and objects, i.e. He taught him the principles of language. There is no doubt that man needed language in order to become civilized and God must have taught Adam its principles, but the Qur’an indicates that there are Asma’ (names or attributes) which man must learn for the perfection of his morals. They are referred to in 7:181. This shows that man cannot attain to Divine knowledge without a correct conception and comprehension of God’s attributes and that they can be taught only by God. So it was necessary that God should have, in the very beginning, given Adam (man) knowledge of His attributes so that he should know and recognize Him and attain His nearness and should not drift away from Him. According to the Qur’an, man differs
The pronoun hum (these) shows that the objects referred to here are not inanimate things; for in Arabic this form of pronoun is used only for rational beings. The meaning of the expression, therefore, would be that God granted to the angels a vision of the outstandingly righteous persons from among the progeny of Adam who were to become the manifestation of Divine attributes in the future, and were then asked whether they themselves could manifest the Divine attributes like them, to which they signified their inability. This is what is meant by the words, Tell Me the names of these, occurring in the present verse.
7:181; 17:111; 20:9; 59:24, 25.
Important Words:
اسماء (names) is the plural of اسم for which see note on 1:1. اسم means, (1) the name of a thing, i.e. a word fixed for a thing or attribute for the purpose of distinction; (2) a mark or sign of a thing (Aqrab); (3) fame or reputation of a person or thing (Lane); (4) a word, its meanings and combinations (Mufradat).
صادقین (right) is the plural of صادق which is derived from صدق. They say صدق فی ظنه i.e. he was or is correct in his opinion (Lane). صدق فی الحدیث means, he spoke the truth. صدقه means, he was sincere to him or he was his well-wisher (Aqrab). صدقتmeans: (1) you are speaking the truth, not a lie (2) what you say is right, not wrong. It is in the latter sense that the word has been used in the present verse.
Commentary:
Commentators differ as to what is here meant by the word اسماء (names). Some think that God taught Adam the names of different things and objects, i.e. He taught him language. Others hold that God taught him the names of his offspring.
There is no doubt that man needed language in order to become civilized and God must have taught Adam a language, but the Quran indicates that there are اسماء (names or attributes) which man must learn for the perfection of his religion and morals. They are referred to in the verse: And to Allah alone belong all perfect attributes; so call on Him by these and leave alone those who deviate from the right way with respect to His attributes. They shall be requited with what they do (7:181). This verse shows that man cannot attain to divine knowledge without a correct conception of God’s اسماء or attributes and that this can be taught only by God. So it was necessary that God should have, in the very beginning, given Adam knowledge of His attributes so that man should know and recognize Him and attain His nearness, and should not drift away from Him.
The verse quoted above (7:181) shows that the word اسماء (names) is used to signify the attributes of God and that a Muslim must be familiar with those attributes, so that he may pray to Him, invoking attributes most suited to the nature of the prayer. For example, if one prays for forgiveness and mercy, one should invoke the attributes of forgiveness and mercy; and if the prayer be for the attainment of righteousness, God should be invoked by names which pertain to that quality. The above verse also indicates that man must not of himself devise the attributes of God, because it is only God who can describe His attributes; man, being himself the creation of God, cannot do so. In fact, those who try to devise God’s attributes have been threatened with divine punishment.
In short, we learn from this verse that a Muslim must know God’s اسماء (names) which can be taught by Him alone, and which man has no right to devise out of his own fancy. There is strong evidence that God gave Adam a knowledge of His attributes. The view gains further strength when we take into consideration the difference between man and angel. According to the Quran, man differs from angels in that, whereas the former can be an image or reflex of الاسماءالحسنی i.e. all the divine attributes, the latter represent only a few of them. The Quran says: They (the angels) do what they are bidden to do (66:7) which implies that the angels cannot act of their own free will. They have no will of their own, but passively perform the functions allotted to them by Providence. On the other hand, man, endowed with volition and free choice, differs from angels in that he has capabilities which make him a perfect manifestation of all divine attributes. A saying of the Holy Prophet—"the best morals in man are those which are in conformity with the great attributes of God" (‘Ummal, ii. 2)—also points to this. As God is Merciful, we should also show mercy to men; as He is Forgiving, so we must also be ready to forgive our fellow beings; as He connives at faults, so we must try to imitate Him in this particular; and as He protects the weak, so we must be ready to protect the weak, and so on. This injunction of the Holy Prophet justifies the inference that man has the capability to manifest in himself all the attributes of God. Thus, both the Quran and the Holy Prophet’s sayings are agreed that man and angel differ in the manifestation of divine attributes, and the "names" in the clause, He taught Adam all the names, refer to the attributes of God.
The verse means that God first implanted in Adam free will and the needful capacity for the comprehension of the various divine attributes, and then gave him the knowledge of those attributes, which was impossible without the power of assimilation. The verse that follows corroborates this meaning; for therein it is stated that the اسماء (attributes) were such as were not wholly known to the angels and it is evident that such اسماء are only the divine attributes. The word اسماء may also mean the qualities of different things in nature. As man was to make use of the forces of nature, God gave Adam the capacity of knowing their qualities and properties. The word كل (all) used here does not imply absolute totality. It simply means all that was necessary. The Quran uses this word in this sense elsewhere also (see 6:45; 27:7, 24; 28:58). The pronoun in the words عرضھم (He put the objects of these names) shows that the objects referred to here are not inanimate things; for in Arabic this form of pronoun is used only for rational beings. The meaning of the expression, therefore, would be that God showed Adam in a kashf (vision) certain human beings from among his progeny who were to be the manifestations of divine attributes in the future. Such beings were the Prophets or other holy persons who were to enjoy such nearness to God as to become His image and through whom God was to reform mankind. The angels were then asked whether they could manifest the divine attributes like them. This is what is meant by the words, Tell Me the names of these, occurring in the present verse.
a
7:181; 17:111; 20:9; 59:24-25.
35
“一切” 这词在这里并不是指绝对的总数。它只是指 “所必需的一切”。«古兰经» 也在别的地方按此意义使用这词 (6:45; 27:17, 24; 28:58)。
36
اَسْمَاء (Asma’) 是 اِسْم (Ism) 的复数, 意思是名称或属性; 一种事物的标记或迹象 (Lane和مُفْرَدَات)。注释者们关于 اَسْمَاء (名称) 这词在这里的意义有不同的看法, 有的认为安拉教了阿丹不同事物的名称, 即他教了阿丹语言的原则。毫无疑问, 人类为了文明, 需要语言, 而安拉一定已经教了阿丹语言的原则, 但是 «古兰经» 指出, 有一些 اَسْمَاء (名称或常德) 是人类为了在他道德上的完美所必须学习的, 这在 (7:181) 中提到了。这表明如果缺乏对安拉常德的正确概念和理解, 人就不能知道安拉, 而这只能由安拉来教导。因而有必要在最初时, 安拉就把他的常德知识传授给阿丹 (人), 以便他知道并辨认他 (安拉), 从而取得与他相接近而不致远离他。按照 «古兰经» 所述, 人与天使的不同在于前者可以培养安拉所有的完美常德, 而后者只是体现出其中一部分。天使没有他们自己的意愿, 而只是被动地执行安拉分配给他们的职责 (66:7)。另一方面, 被赋予意志和自由选择的人与天使不同的地方还在于他具有能力使他完美地表现所有安拉常德。简言之, 本节经文表明了安拉最先灌输给阿丹以自由意愿及理解各种安拉的常德所必需的智能, 然后给予他那些常德的知识。
37
代名词هُمْ (hum, 他们) 指示这里所提到的对象不是无生命的东西。因为阿文中这类代名词仅用于有理性的生命。所以这一词句的意义是, 安拉赐予了天使阿丹子孙中显著的敬畏人士将来表现安拉常德的一个精神境界, 继而他们被问到他们能否表现像那些人们所表现的安拉常德。在这方面, 他们表示他们是无能力的。这就是本节中这句话 “就把他们的名称告诉我吧!” 的意义。
2
عَلَّمَ اٰدَمَ الۡاَسۡمَآءَ : اِسم کے معنے اِسمِ ذات یعنی نام کے بھی ہوتے ہیں اور صفت کے بھی۔ اس آیت میں اسماء سے مراد صفاتِ الٰہیہ ہیں‘ جن کا صحیح علم خداتعالیٰ کے سکھانے سے ہی آسکتا ہے۔ آدمؑ چونکہ مذہب کے قیام اور اللہ تعالیٰ سے اس کی مخلوق کے وصال کی غرض سے مبعوث ہوئے تھے اس لئے ضروری تھا کہ انہیں اسماء الٰہیہ سکھائے جاتے تاکہ ان کی امت ان ناموں کے ذریعہ سے خداتعالیٰ کو شناخت کرتی اور اس سے تعلق پیدا کرتی۔ اگر یہ نام نہ سکھائے جاتے تو ان کی امت کے ملحد اور بے دین ہونے کا خطرہ تھا۔ اس کے ایک اور معنے یہ بھی ہو سکتے ہیں کہ چونکہ انسانوں کو متمدن ہونے کی صورت می
3
’’اگر تم درست بات کہہ رہے ہو‘‘یہ ترجمہ اِنْ کُنْتُمْ صٰدِقِیْنَ کا ہے۔ عربی زبان میں کہتے ہیں صَدَقَنِیْ فُلاَ نٌ اَیْ قَالَ لِیَ الصِّدْقَ۔ یعنی اس نے جو بات کہی درست تھی (تاج) اسی طرح حدیث میں آتا ہے کہ ایک دفعہ جبرائیل علیہ السلام نے آنحضرت صلی اللہ علیہ وسلم سے ایک سوال کیا اور آپ کے جواب پر اس نے کہا صَدَقْتَ یعنی آپ نے درست کہا ہے اس کے یہ معنے نہیں تھے کہ آپ نے سچ بولا ہے۔
4
اَنۡۢبِـُٔوۡنِیۡ بِاَسۡمَآءِ ہٰۤؤُلَآءِ : چونکہ ملائکہ کو آدم کے خلیفہ بنائے جانے پر اس لئے تعجب تھا کہ اس کے سبب سے خون ریزی اور فساد ہوگا۔اس لئے اللہ تعالیٰ نے ملائکہ کو آئندہ پیدا ہونے والے کاملین کشفی طور پر دکھائے خواہ وہ تقویٰ کے لحاظ سے کامل بننے والے تھے یا کفر کے لحاظ سے۔ اور پوچھا کہ اگر تمہاری بات درست ہے تو پھر ان کے نام بتاؤ‘ یعنی اللہ تعالیٰ کے رحم یا غضب کی صفات جس طرح ان لوگوں کے ذریعہ ظاہر ہونے والی ہیں کیا تم ان کی تفصیل دوسرں کو بتا سکتے ہو۔ دوسرے معنے اس آیت کے یہ بھی ہو سکتے ہیں کہ آدمؑ کی اولاد میں جو لوگ نیکی میں کامل ہونے والے تھے ان کے
a
7:181; 17:111; 20:9; 59:24, 25.
38
Important Words:
اسماء (names) is the plural of اسم for which see note on 1:1. اسم means, (1) the name of a thing, i.e. a word fixed for a thing or attribute for the purpose of distinction; (2) a mark or sign of a thing (Aqrab); (3) fame or reputation of a person or thing (Lane); (4) a word, its meanings and combinations (Mufradat).
صادقین (right) is the plural of صادق which is derived from صدق. They say صدق فی ظنه i.e. he was or is correct in his opinion (Lane). صدق فی الحدیث means, he spoke the truth. صدقه means, he was sincere to him or he was his well-wisher (Aqrab). صدقتmeans: (1) you are speaking the truth, not a lie (2) what you say is right, not wrong. It is in the latter sense that the word has been used in the present verse.
Commentary:
Commentators differ as to what is here meant by the word اسماء (names). Some think that God taught Adam the names of different things and objects, i.e. He taught him language. Others hold that God taught him the names of his offspring.
There is no doubt that man needed language in order to become civilized and God must have taught Adam a language, but the Quran indicates that there are اسماء (names or attributes) which man must learn for the perfection of his religion and morals. They are referred to in the verse: And to Allah alone belong all perfect attributes; so call on Him by these and leave alone those who deviate from the right way with respect to His attributes. They shall be requited with what they do (7:181). This verse shows that man cannot attain to divine knowledge without a correct conception of God’s اسماء or attributes and that this can be taught only by God. So it was necessary that God should have, in the very beginning, given Adam knowledge of His attributes so that man should know and recognize Him and attain His nearness, and should not drift away from Him.
The verse quoted above (7:181) shows that the word اسماء (names) is used to signify the attributes of God and that a Muslim must be familiar with those attributes, so that he may pray to Him, invoking attributes most suited to the nature of the prayer. For example, if one prays for forgiveness and mercy, one should invoke the attributes of forgiveness and mercy; and if the prayer be for the attainment of righteousness, God should be invoked by names which pertain to that quality. The above verse also indicates that man must not of himself devise the attributes of God, because it is only God who can describe His attributes; man, being himself the creation of God, cannot do so. In fact, those who try to devise God’s attributes have been threatened with divine punishment.
In short, we learn from this verse that a Muslim must know God’s اسماء (names) which can be taught by Him alone, and which man has no right to devise out of his own fancy. There is strong evidence that God gave Adam a knowledge of His attributes. The view gains further strength when we take into consideration the difference between man and angel. According to the Quran, man differs from angels in that, whereas the former can be an image or reflex of الاسماءالحسنی i.e. all the divine attributes, the latter represent only a few of them. The Quran says: They (the angels) do what they are bidden to do (66:7) which implies that the angels cannot act of their own free will. They have no will of their own, but passively perform the functions allotted to them by Providence. On the other hand, man, endowed with volition and free choice, differs from angels in that he has capabilities which make him a perfect manifestation of all divine attributes. A saying of the Holy Prophet—"the best morals in man are those which are in conformity with the great attributes of God" (‘Ummal, ii. 2)—also points to this. As God is Merciful, we should also show mercy to men; as He is Forgiving, so we must also be ready to forgive our fellow beings; as He connives at faults, so we must try to imitate Him in this particular; and as He protects the weak, so we must be ready to protect the weak, and so on. This injunction of the Holy Prophet justifies the inference that man has the capability to manifest in himself all the attributes of God. Thus, both the Quran and the Holy Prophet’s sayings are agreed that man and angel differ in the manifestation of divine attributes, and the "names" in the clause, He taught Adam all the names, refer to the attributes of God.
The verse means that God first implanted in Adam free will and the needful capacity for the comprehension of the various divine attributes, and then gave him the knowledge of those attributes, which was impossible without the power of assimilation. The verse that follows corroborates this meaning; for therein it is stated that the اسماء (attributes) were such as were not wholly known to the angels and it is evident that such اسماء are only the divine attributes. The word اسماء may also mean the qualities of different things in nature. As man was to make use of the forces of nature, God gave Adam the capacity of knowing their qualities and properties. The word كل (all) used here does not imply absolute totality. It simply means all that was necessary. The Quran uses this word in this sense elsewhere also (see 6:45; 27:7, 24; 28:58). The pronoun in the words عرضھم (He put the objects of these names) shows that the objects referred to here are not inanimate things; for in Arabic this form of pronoun is used only for rational beings. The meaning of the expression, therefore, would be that God showed Adam in a kashf (vision) certain human beings from among his progeny who were to be the manifestations of divine attributes in the future. Such beings were the Prophets or other holy persons who were to enjoy such nearness to God as to become His image and through whom God was to reform mankind. The angels were then asked whether they could manifest the divine attributes like them. This is what is meant by the words, Tell Me the names of these, occurring in the present verse.
a
7:181; 17:111; 20:9; 59:24-25.
62
The word "all" used here does not imply absolute totality. It simply means all that was necessary. The Qur’an uses this word in this sense elsewhere also (6:45; 27:17, 24; 28:58).
62A
Asma’ is plural of Ism which means, name or attribute; a mark or a sign of a thing (Lane & Mufradat). Commentators differ as to what is here meant by the word Asma’ (names). Some think that God taught Adam the names of different things and objects, i.e. He taught him the principles of language. There is no doubt that man needed language in order to become civilized and God must have taught Adam its principles, but the Qur’an indicates that there are Asma’ (names or attributes) which man must learn for the perfection of his morals. They are referred to in 7:181. This shows that man cannot attain to Divine knowledge without a correct conception and comprehension of God’s attributes and that they can be taught only by God. So it was necessary that God should have, in the very beginning, given Adam (man) knowledge of His attributes so that he should know and recognize Him and attain His nearness and should not drift away from Him. According to the Qur’an, man differs
62B
The pronoun hum (these) shows that the objects referred to here are not inanimate things; for in Arabic this form of pronoun is used only for rational beings. The meaning of the expression, therefore, would be that God granted to the angels a vision of the outstandingly righteous persons from among the progeny of Adam who were to become the manifestation of Divine attributes in the future, and were then asked whether they themselves could manifest the Divine attributes like them, to which they signified their inability. This is what is meant by the words, Tell Me the names of these, occurring in the present verse.
فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَآ أَمِنتُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ
کَمَا عَلَّمَکُمْ۔ کَ کے عام معنے مانند کے ہوتے ہیں۔ لیکن اس کے ایک معنے ل کے بھی ہیں یعنی ’’اس لئے کہ‘‘ یا ’’کیونکہ‘‘ (مغنی) اس جگہ یہی معنے زیادہ چسپاں ہوتے ہیں اور انہی کو ہم نے اختیار کیا ہے۔
4:102.
4:104.
Observance of five daily Prayers is the most important commandment. In no circumstances should a Muslim neglect his Prayers as long as he is sane and conscious. Even when he is moving about in a state of extreme fear, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
4:102.
4:104.
Important Words:
رجالا (on foot) is the plural of راجل (one who walks on foot) which is derived from رجل i.e. he walked on foot, رجل (rijl) meaning a foot. رجل (rajul) which means man is so called because man walks on foot and not on both hands and feet like quadrupeds (Lane).
رکبانا (riding) is the plural of راکب (one who rides) which is derived from رکب i.e. he rode an animal or a conveyance. One says, رکبت الفرس i.e. I mounted the horse. رکب الرجل البحر means, the man embarked on a sea voyage. رکب ذنبا means, he made sin his riding beast, i.e. he committed a sin (Lane).
Commentary:
The five daily Prayers constitute the most important worship in Islam. In no circumstances can a Muslim neglect his Prayers as long as he is sane and conscious. Even when a person is moving about in a state of extreme fear and consternation, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
In view of this great importance of Prayers, a married couple can ill afford to be careless about them. The form in which Prayers are to be performed in time of ordinary fear or danger is mentioned in 4:102, 103; but the present verse refers to a state of extreme fear when one cannot observe even the form of ordinary صلوة الخوف (Prayer in a state of fear).
The clause, but when you are safe, remember Allah as he has taught you, means that the injunction with regard to offering Prayers on foot or on horseback, etc. pertains to very special circumstances only. As soon as better conditions return, one should pray in the ordinary way as taught in the closing portion of the preceding verse, i.e. one should stand motionless in Prayer and refrain from speech, etc.
b
4:102.
c
4:104.
189
每天谨守五次拜功, 是最重要的律令。只要一个穆斯林神志清醒时, 就绝不能忽略拜功。即使在极端恐惧的情况下在各处走动时, 他也必须祈祷。骑马, 步行, 不论情况如何, 是跑、是坐或躺着, 都要履行拜功。
2
کَمَا عَلَّمَکُمْ۔ کَ کے عام معنے مانند کے ہوتے ہیں۔ لیکن اس کے ایک معنے ل کے بھی ہیں یعنی ’’اس لئے کہ‘‘ یا ’’کیونکہ‘‘ (مغنی) اس جگہ یہی معنے زیادہ چسپاں ہوتے ہیں اور انہی کو ہم نے اختیار کیا ہے۔
a
4:102.
b
4:104.
246
Important Words:
رجالا (on foot) is the plural of راجل (one who walks on foot) which is derived from رجل i.e. he walked on foot, رجل (rijl) meaning a foot. رجل (rajul) which means man is so called because man walks on foot and not on both hands and feet like quadrupeds (Lane).
رکبانا (riding) is the plural of راکب (one who rides) which is derived from رکب i.e. he rode an animal or a conveyance. One says, رکبت الفرس i.e. I mounted the horse. رکب الرجل البحر means, the man embarked on a sea voyage. رکب ذنبا means, he made sin his riding beast, i.e. he committed a sin (Lane).
Commentary:
The five daily Prayers constitute the most important worship in Islam. In no circumstances can a Muslim neglect his Prayers as long as he is sane and conscious. Even when a person is moving about in a state of extreme fear and consternation, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
In view of this great importance of Prayers, a married couple can ill afford to be careless about them. The form in which Prayers are to be performed in time of ordinary fear or danger is mentioned in 4:102, 103; but the present verse refers to a state of extreme fear when one cannot observe even the form of ordinary صلوة الخوف (Prayer in a state of fear).
The clause, but when you are safe, remember Allah as he has taught you, means that the injunction with regard to offering Prayers on foot or on horseback, etc. pertains to very special circumstances only. As soon as better conditions return, one should pray in the ordinary way as taught in the closing portion of the preceding verse, i.e. one should stand motionless in Prayer and refrain from speech, etc.
b
4:102.
c
4:104.
297
Observance of five daily Prayers is the most important commandment. In no circumstances should a Muslim neglect his Prayers as long as he is sane and conscious. Even when he is moving about in a state of extreme fear, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
فَهَزَمُوهُم بِإِذْنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ وَٱلْحِكْمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ ٱلْأَرْضُ وَلَٰكِنَّ ٱللَّهَ ذُو فَضْلٍ عَلَى ٱلْعَٰلَمِينَ
جیسا کہ ہم اوپر بیان کر چکے ہیں پہلی آیات میں جدعون کا واقعہ بیان کیا گیا ہے۔ اب ان آیات میں حضرت داؤد علیہ السلام کا ذکر کیا گیا ہے اس کی وجہ یہ ہے کہ حضرت داؤد علیہ السلام کا واقعہ جدعون کے واقعہ سے بہت کچھ ملتا ہے۔ جدعون کے وقت میں فلسطینیوں نے اسرائیل کو فلسطین سے نکالنے کی کوشش کی تھی۔ لیکن وہ ابتدائی کوشش تھی جو حضرت داؤدؑ کے زمانہ میں آکر ختم ہوئی۔ پس اس واقعہ کو مشابہت مضمون کی وجہ سے اس کے ساتھ بیان کیا گیا ہے۔ ورنہ پہلا جدعون کا واقعہ ہے اور یہ داؤدؑ کا واقعہ ہے اور دونوں میں دو سو سال کا فاصلہ ہے۔
اب ایک سوال حل طلب رہ جاتا ہے اور وہ یہ کہ بائبل کے رو سے د
22:41.
Talut or Gideon was able to defeat Jalut or the Midianites but their overwhelming defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17: 4), which is similar to Jalut. Probably, the attributive name given by the Qur’an to the people was also borne by their leader in the time of David.
These words give in a nutshell the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace and not for creating disorder and breaking peace and depriving weak nations of freedom.
22:41.
Commentary:
Talut or Gideon was able to defeat Jalut or the Midianites and curb their rising spirits, but their crushing defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. This is why, whereas the defeat of Jalut by Talut has been spoken of by the Quran as ھزم i.e. routing, the complete crushing of their power has been referred to by the world قتل i.e. killing. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17:4), which is similar to Jalut. Probably the attributive name given by the Quran to the people was also borne by their leader in the time of David.
The last clause of the verse, i.e. and had it not been for Allah’s repelling men, some of them by the others, the earth would have become filled with disorder, gives, in a nutshell, the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace, and not for creating disorder and breaking peace. The clause also serves as a criterion between Muslims and their adversaries and beautifully points to the party destined for final victory in the struggle.
a
22:41.
194
这些字概括地说出了一切真理和正义战争的全部哲理。战争只能作为制止混乱而恢复和平的一种手段, 而不能作为制造混乱而破坏和平以及剥夺弱小国家自由的手段。
1
جیسا کہ ہم اوپر بیان کر چکے ہیں پہلی آیات میں جدعون کا واقعہ بیان کیا گیا ہے۔ اب ان آیات میں حضرت داؤد علیہ السلام کا ذکر کیا گیا ہے اس کی وجہ یہ ہے کہ حضرت داؤد علیہ السلام کا واقعہ جدعون کے واقعہ سے بہت کچھ ملتا ہے۔ جدعون کے وقت میں فلسطینیوں نے اسرائیل کو فلسطین سے نکالنے کی کوشش کی تھی۔ لیکن وہ ابتدائی کوشش تھی جو حضرت داؤدؑ کے زمانہ میں آکر ختم ہوئی۔ پس اس واقعہ کو مشابہت مضمون کی وجہ سے اس کے ساتھ بیان کیا گیا ہے۔ ورنہ پہلا جدعون کا واقعہ ہے اور یہ داؤدؑ کا واقعہ ہے اور دونوں میں دو سو سال کا فاصلہ ہے۔
اب ایک سوال حل طلب رہ جاتا ہے اور وہ یہ کہ بائبل کے رو سے د
b
22:41.
258
Commentary:
Talut or Gideon was able to defeat Jalut or the Midianites and curb their rising spirits, but their crushing defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. This is why, whereas the defeat of Jalut by Talut has been spoken of by the Quran as ھزم i.e. routing, the complete crushing of their power has been referred to by the world قتل i.e. killing. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17:4), which is similar to Jalut. Probably the attributive name given by the Quran to the people was also borne by their leader in the time of David.
The last clause of the verse, i.e. and had it not been for Allah’s repelling men, some of them by the others, the earth would have become filled with disorder, gives, in a nutshell, the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace, and not for creating disorder and breaking peace. The clause also serves as a criterion between Muslims and their adversaries and beautifully points to the party destined for final victory in the struggle.
c
22:41.
312
Talut or Gideon was able to defeat Jalut or the Midianites but their overwhelming defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17: 4), which is similar to Jalut. Probably, the attributive name given by the Qur’an to the people was also borne by their leader in the time of David.
313
These words give in a nutshell the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace and not for creating disorder and breaking peace and depriving weak nations of freedom.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
4:30.
96:5.
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
这里指的是大笔交易。
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
4:30.
96:5.
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
This refers to big transactions.
96:5.
4:30.
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
210
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
211
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
212
这里指的是大笔交易。
1
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
2
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
3
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
4
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
5
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
6
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
a
96:5.
b
4:30.
289
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
354
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
354A
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
354B
This refers to big transactions.
وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكَ وَرَحْمَتُهُۥ لَهَمَّت طَّآئِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِن شَىْءٍ ۚ وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ۚ وَكَانَ فَضْلُ ٱللَّهِ عَلَيْكَ عَظِيمًا
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
17:74.
42:53; 96:6.
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
17:74.
42:52; 96:6.
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
345
فَضْل (Fadl) (恩典) 和 رَحْمَةْ (Rahmah) (仁慈)这两个字有其一般的含义。但有时分别指 “财产” 和 “精神上的恩惠” (2:65)。因此, 这节经文的意思是, 穆圣受到安拉在精神和肉体方面的保护。
1
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
a
17:74.
b
42:52; 96:6.
580
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
668
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
669
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
يَسْـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمْ ۖ قُلْ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ ۙ وَمَا عَلَّمْتُم مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ ۖ فَكُلُوا۟ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
6:119.
اسلام کا اصل یہ ہے کہ تمام کھانے کی چیزیں حلال ہیں مگر اس شرط کے ساتھ کہ وہ پاکیزہ ہوں۔ یعنی صحت اور اخلاق پر بُرا اثر نہ ڈالتی ہوں‘ یا سوسائٹی میں ان کا کھانا پراگندگی نہ پیدا کرتا ہو۔
یعنی سدھایا ہوا شکاری جانور جو کام کرتا ہے وہ اس کے سکھانے والے کی طرف منسوب ہوگا اور وہ انسان ہے۔ پس سدھے ہوئے شکاری جانور کا مارا ہوا بمنزلہ ذبح کئے ہوئے کے ہے۔ اسی لیے حدیث میں آتا ہے کہ شکاری جانور کو چھوڑنے سے پہلے بسم اللہ پڑھ لو تاکہ اس کا مارا ہوا بمنزلہ ذبیحہ کے ہو جائے۔
6:119.
The forbidden things having been mentioned in the preceding verse, the rest are here declared lawful, provided they are Tayyib (good and pure) and are not harmful to one’s health or morals, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food.
That which is caught by a trained beast or bird of prey is equated with that which is properly slaughtered, inasmuch as it has been killed through an agency trained by man. It is necessary, however, to pronounce the name of God over it to make its eating lawful.
6:119.
Important Words:
جوارح (animals of prey) is the plural of جارحة which is derived from جرح. They say جرحه i.e. he wounded him; or he cut him; or he clove or rent his body. It also means, he gained, acquired or earned. جوارح means, beasts and birds of prey that catch game. The word also means, the limbs of a human being with which things are gained or earned (Lane).
مکلبین (training them for hunting) is the plural of مکلب which is the active participle from کلب Kallaba which is the transitive form of کلب (Kaliba) meaning, he thirsted; he ate voraciously; he was seized with the disease of dogs; he barked. کلب(Kallaba) means, he trained (a dog) to hunt; he trained any beast or bird of prey to take game. مکلب means, one who trains dogs to hunt; or one who trains any beast or bird of prey to take game. مکلب also means, one who possesses dogs trained to hunt and hunts with them. کلب means, a dog or any animal of prey (Lane).
Commentary:
The forbidden things having been described in the preceding verse, the rest are here declared lawful, provided they are طیبات i.e. good and pure, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food. See also 2:174.
The training of animals or birds of prey for catching game has been made lawful. As for the eating of the flesh of the game so hunted, the injunction varies according to circumstances. The more accepted view is as follows: (1) If the hunter finds the game alive, the eating of its flesh is lawful in all circumstances, provided the hunter slaughters the game in the prescribed manner. (2) If the hunter finds the game dead, the eating of its flesh is lawful only in case (a) the animal of prey is trained, and (b) it does not itself eat of the game, and (c) the hunter sends the animal of prey after reciting thereon the name of Allah. (3) If the game dies of sheer fear, before the animal of prey has actually caught and wounded it, the eating of its flesh is unlawful.
e
6:119.
1
اسلام کا اصل یہ ہے کہ تمام کھانے کی چیزیں حلال ہیں مگر اس شرط کے ساتھ کہ وہ پاکیزہ ہوں۔ یعنی صحت اور اخلاق پر بُرا اثر نہ ڈالتی ہوں‘ یا سوسائٹی میں ان کا کھانا پراگندگی نہ پیدا کرتا ہو۔
2
یعنی سدھایا ہوا شکاری جانور جو کام کرتا ہے وہ اس کے سکھانے والے کی طرف منسوب ہوگا اور وہ انسان ہے۔ پس سدھے ہوئے شکاری جانور کا مارا ہوا بمنزلہ ذبح کئے ہوئے کے ہے۔ اسی لیے حدیث میں آتا ہے کہ شکاری جانور کو چھوڑنے سے پہلے بسم اللہ پڑھ لو تاکہ اس کا مارا ہوا بمنزلہ ذبیحہ کے ہو جائے۔
a
6:119.
644
Important Words:
جوارح (animals of prey) is the plural of جارحة which is derived from جرح. They say جرحه i.e. he wounded him; or he cut him; or he clove or rent his body. It also means, he gained, acquired or earned. جوارح means, beasts and birds of prey that catch game. The word also means, the limbs of a human being with which things are gained or earned (Lane).
مکلبین (training them for hunting) is the plural of مکلب which is the active participle from کلب Kallaba which is the transitive form of کلب (Kaliba) meaning, he thirsted; he ate voraciously; he was seized with the disease of dogs; he barked. کلب(Kallaba) means, he trained (a dog) to hunt; he trained any beast or bird of prey to take game. مکلب means, one who trains dogs to hunt; or one who trains any beast or bird of prey to take game. مکلب also means, one who possesses dogs trained to hunt and hunts with them. کلب means, a dog or any animal of prey (Lane).
Commentary:
The forbidden things having been described in the preceding verse, the rest are here declared lawful, provided they are طیبات i.e. good and pure, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food. See also 2:174.
The training of animals or birds of prey for catching game has been made lawful. As for the eating of the flesh of the game so hunted, the injunction varies according to circumstances. The more accepted view is as follows: (1) If the hunter finds the game alive, the eating of its flesh is lawful in all circumstances, provided the hunter slaughters the game in the prescribed manner. (2) If the hunter finds the game dead, the eating of its flesh is lawful only in case (a) the animal of prey is trained, and (b) it does not itself eat of the game, and (c) the hunter sends the animal of prey after reciting thereon the name of Allah. (3) If the game dies of sheer fear, before the animal of prey has actually caught and wounded it, the eating of its flesh is unlawful.
a
6:119.
722
The forbidden things having been mentioned in the preceding verse, the rest are here declared lawful, provided they are Tayyib (good and pure) and are not harmful to one’s health or morals, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food.
722A
That which is caught by a trained beast or bird of prey is equated with that which is properly slaughtered, inasmuch as it has been killed through an agency trained by man. It is necessary, however, to pronounce the name of God over it to make its eating lawful.
قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِۦٓ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِۦ قَبْلَ أَن يَأْتِيَكُمَا ۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِى رَبِّىٓ ۚ إِنِّى تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِٱللَّهِ وَهُم بِٱلْءَاخِرَةِ هُمْ كَٰفِرُونَ
Commentary:
This verse provides a very useful lesson for preachers, for it shows that a preacher should preach his message in a manner as not to tire or bore his hearers. Joseph assured the young men that he would not detain them long and would finish his discourse before their meal-time. The verse also shows how solicitous Joseph was in preaching the truth. Like Joseph, the Holy Prophet was also ever on the lookout for an opportunity to preach to the people and sometimes he had had recourse to extraordinary devices such as inviting them to a feast.
1541
Commentary:
This verse provides a very useful lesson for preachers, for it shows that a preacher should preach his message in a manner as not to tire or bore his hearers. Joseph assured the young men that he would not detain them long and would finish his discourse before their meal-time. The verse also shows how solicitous Joseph was in preaching the truth. Like Joseph, the Holy Prophet was also ever on the lookout for an opportunity to preach to the people and sometimes he had had recourse to extraordinary devices such as inviting them to a feast.
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍ وَلَأُصَلِّبَنَّكُمْ فِى جُذُوعِ ٱلنَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابًا وَأَبْقَىٰ
7:125; 26:50.
7:12; 26:50.
The particle min also means, on account of, or because of and Khilaf means, opposition (Lane).
7:124; 26:50.
7:125; 26:50.
Important Words:
من (on account of) among other things means, because of, on account of, by reason of; as in مما خطیئآ تھم أغرقوا i.e. because of their sins they were drowned (71:26). It also means on, by, etc. (Aqrab).
خلاف (disobedience) and مخالفة are infinitive nouns from خالف. They say خالفه i.e. he disagreed with him, he disobeyed or defied him. خالف بین الشیئین means, he put the things on contrary sides or in contrary directions. خلاف means, disobedience, defiance; the contrary or opposite of a thing; contrary or alternate sides (Aqrab & Lane). من خلاف would therefore mean, on account of disobedience or on alternate sides. من here is used in the sense of عن, which also signifies cause or reason (تعلیل). The Quranic expression إلا عن موعدة وعدھا إیاہ means, on account of a promise he had made (9:144).
Commentary:
The crucifixion was in itself a terrible form of death yet the punishment of cutting off the hands and the feet was added to make it all the more dreadful. Elsewhere in the Quran the expression آمنتم به has been used in this connection. The difference between the two expressions is that whereas آمنتم به simply means, you have believed in him, the expression آمنتم له means, you have believed in him and have accepted his lead and have followed him.
a
7:124; 26:50.
b
7:125; 26:50.
c
7:124; 26:50.
d
7:125; 26:50.
2291
Important Words:
من (on account of) among other things means, because of, on account of, by reason of; as in مما خطیئآ تھم أغرقوا i.e. because of their sins they were drowned (71:26). It also means on, by, etc. (Aqrab).
خلاف (disobedience) and مخالفة are infinitive nouns from خالف. They say خالفه i.e. he disagreed with him, he disobeyed or defied him. خالف بین الشیئین means, he put the things on contrary sides or in contrary directions. خلاف means, disobedience, defiance; the contrary or opposite of a thing; contrary or alternate sides (Aqrab & Lane). من خلاف would therefore mean, on account of disobedience or on alternate sides. من here is used in the sense of عن, which also signifies cause or reason (تعلیل). The Quranic expression إلا عن موعدة وعدھا إیاہ means, on account of a promise he had made (9:144).
Commentary:
The crucifixion was in itself a terrible form of death yet the punishment of cutting off the hands and the feet was added to make it all the more dreadful. Elsewhere in the Quran the expression آمنتم به has been used in this connection. The difference between the two expressions is that whereas آمنتم به simply means, you have believed in him, the expression آمنتم له means, you have believed in him and have accepted his lead and have followed him.
a
7:125; 26:50.
d
7:12; 26:50.
1835B
The particle min also means, on account of, or because of and Khilaf means, opposition (Lane).
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ
7:124, 125; 20:72.
7:124, 125; 20:72.
‘An means, on account of (Lane).
7:124-125; 20:72.
Commentary:
Death by crucifixion by itself is a very painful death, but the punishment of the cutting of hands and feet has been added to make it more painful.
d
7:124, 125; 20:72.
a
7:124-125; 20:72.
2738
Commentary:
Death by crucifixion by itself is a very painful death, but the punishment of the cutting of hands and feet has been added to make it more painful.
c
7:124, 125; 20:72.
2113A
‘An means, on account of (Lane).
عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ
The Qur’an is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance.
Important Words:
القوی (powers) is the plural of قوة which is inf. noun from قوی i.e. he became strong; vigorous, robust or sturdy. قوة means, strength, power, potency, might or force (cont. of ضعف) in body and also in intellect (Lane & Aqrab).
Commentary:
The verse signifies that the Quran is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance.
3970
Important Words:
القوی (powers) is the plural of قوة which is inf. noun from قوی i.e. he became strong; vigorous, robust or sturdy. قوة means, strength, power, potency, might or force (cont. of ضعف) in body and also in intellect (Lane & Aqrab).
Commentary:
The verse signifies that the Quran is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance.
2871
The Qur’an is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance.