وَتِلۡکَ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "وَتِلۡکَ".
فَاِنۡ طَلَّقَہَا فَلَا تَحِلُّ لَہٗ مِنۡۢ بَعۡدُ حَتّٰی تَنۡکِحَ زَوۡجًا غَیۡرَہٗ ۗ فَاِنۡ طَلَّقَہَا فَلَا جُنَاحَ عَلَیۡہِمَاۤ اَنۡ یَّتَرَاجَعَاۤ اِنۡ ظَنَّاۤ اَنۡ یُّقِیۡمَا حُدُوۡدَ اللّٰہِ ۗ وَتِلۡکَ حُدُوۡدُ اللّٰہِ یُبَیِّنُہَا لِقَوۡمٍ یَّعۡلَمُوۡنَ
这节经文述及第三次和最终一次离婚。在该次离婚后, 丈夫再也无权与妻子破镜重圆, 除非那离了婚的女人再嫁另一个男人并建立夫妻关系, 然后又与他正式离婚, 或者他死了, 使她有自由再嫁另一个男人。藉着离婚法律中包括这一条款, 伊斯兰教一方面提高婚姻关系的严肃性, 另一方面, 也给一度过着夫妻生活的两个人提供一个重新结合的机会, 虽然机会是很小的。
This verse refers to the third and final divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with; and, on the other, it has afforded yet another, though extremely remote, opportunity to the couple who once had lived as husband and wife to become reunited if they so desire.
Important Words:
یتراجعا (return to each other) is derived from رجع i.e. he returned; the word is used to indicate the coming together of people after their dispersal or separation, as they say تراجع القوم i.e. the people returned to the place from where they separated or left (Aqrab).
یقیما (observe) is derived from اقام which means, he made a thing stand upright; he observed or duly performed a religious commandment or duty, etc. (Lane). See also under 2:4.
تنکح (she marries) is derived from نکح. They say نکح or نکحت meaning (1) he or she married a spouse; (2) he or she had sexual intercourse with his or her spouse. In the present verse the word is used in the latter sense. See also 2:222.
Commentary:
This verse refers to the third and final pronouncement of divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce, Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with and has declared unlawful the evil practice of حلالة (halalah); and, on the other, it has afforded yet another opportunity to the couple who once had lived as husband and wife to become reunited if they so desired. The practice of halalah referred to above consists in a divorced woman marrying a man, other than her former husband, with the object of obtaining divorce from him and thereby making herself lawful for the former husband. Islam condemns this practice as a thing accursed (Tirmidhi ch. on Nikah) and enjoins that marriage with and divorce from another husband must both be genuine.
173
这节经文述及第三次和最终一次离婚。在该次离婚后, 丈夫再也无权与妻子破镜重圆, 除非那离了婚的女人再嫁另一个男人并建立夫妻关系, 然后又与他正式离婚, 或者他死了, 使她有自由再嫁另一个男人。藉着离婚法律中包括这一条款, 伊斯兰教一方面提高婚姻关系的严肃性, 另一方面, 也给一度过着夫妻生活的两个人提供一个重新结合的机会, 虽然机会是很小的。
237
Important Words:
یتراجعا (return to each other) is derived from رجع i.e. he returned; the word is used to indicate the coming together of people after their dispersal or separation, as they say تراجع القوم i.e. the people returned to the place from where they separated or left (Aqrab).
یقیما (observe) is derived from اقام which means, he made a thing stand upright; he observed or duly performed a religious commandment or duty, etc. (Lane). See also under 2:4.
تنکح (she marries) is derived from نکح. They say نکح or نکحت meaning (1) he or she married a spouse; (2) he or she had sexual intercourse with his or her spouse. In the present verse the word is used in the latter sense. See also 2:222.
Commentary:
This verse refers to the third and final pronouncement of divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce, Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with and has declared unlawful the evil practice of حلالة (halalah); and, on the other, it has afforded yet another opportunity to the couple who once had lived as husband and wife to become reunited if they so desired. The practice of halalah referred to above consists in a divorced woman marrying a man, other than her former husband, with the object of obtaining divorce from him and thereby making herself lawful for the former husband. Islam condemns this practice as a thing accursed (Tirmidhi ch. on Nikah) and enjoins that marriage with and divorce from another husband must both be genuine.
283
This verse refers to the third and final divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with; and, on the other, it has afforded yet another, though extremely remote, opportunity to the couple who once had lived as husband and wife to become reunited if they so desire.
اِنۡ یَّمۡسَسۡکُمۡ قَرۡحٌ فَقَدۡ مَسَّ الۡقَوۡمَ قَرۡحٌ مِّثۡلُہٗ ۚ وَتِلۡکَ الۡاَیَّامُ نُدَاوِلُہَا بَیۡنَ النَّاسِ وَلِیَعۡلَمَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا وَیَتَّخِذَ مِنۡکُمۡ شُہَدَآءَ ۗ وَاللّٰہُ لَا یُحِبُّ الظّٰلِمِیۡنَ
4:105.
另外3:166说穆斯林使不信者受到的创伤是他们自己所遭受的两倍。这是指白德尔战役, 当时七十个麦加人战死, 七十人被俘, 总计一百四十人。相反, 在吴侯德战役中, 七十个穆斯林阵亡, 但没有被俘。这样, 与穆斯林自己在吴侯德战役中所受创伤相比铰, 他们使不信者在白德尔战役中遭到了两倍的创伤。然而, 只计算一下两场战役中战死者的数目, 则本节经文提到的穆斯林和不信者的损失是一样的。也可以认为本节经文指的是灾难的性质, 这在双方面是一样的。因此, 下面第166节经文可以被认为是指 (灾难的) 数量, 而这节经文是指损失的质量。
4:105.
Elsewhere (3:166), it is said that Muslims inflicted upon disbelievers an injury double of what they themselves had suffered. This refers to the Battle of Badr, when seventy Meccans were killed and seventy were taken prisoner, thus making a total of 140. In the Battle of Uhud, on the other hand, seventy Muslims were killed, but not one of them was taken prisoner. Thus Muslims had inflicted on the disbelievers a double injury in the Battle of Badr compared with what they themselves suffered in the Battle of Uhud. Taking into account, however, only those killed in the two battles, the loss of Muslims and disbelievers has been spoken of in the present verse as similar. Or the verse might be taken to refer to the nature or quality of the misfortune, which was alike in both cases. In that case verse 166 below might be taken to refer to the quantity and the present verse to the quality of the loss.
"Days of prosperity" or days of misfortune."
God being Omniscient does not stand in need of adding to His knowledge. It is only the act of distinguishing between two things that is meant here. Knowledge (‘Ilm) is of two kinds. One kind of knowledge consists in knowing a thing before it comes into existence; and the other in knowing when, and as, it actually comes into existence. Here it is the latter kind of knowledge that is meant.
The Faithful bear witness to the truth of Islam by their steadfastness and by the noble example they set in time of misfortune.
4:105.
Important Words:
یعلم (distinguish) is derived from علم which ordinarily means, he knew, but is also used in the sense of distinguishing. Ibn Jarir says under this verse that the expression لا علم عبد الله من عمر means, لاعرف ھذا من ھذا i.e. that I may distinguish ‘Abdullah from ‘Umar. The word is used in this sense in 2:144 and 2:221 also. In fact, God, being Omniscient, does not stand in need of knowing a thing, for everything is ever known to Him. It is only distinguishing between two things that is meant. Even, however, if علم is taken here in the sense of knowing, the expression may be explained by the fact that knowledge is of two kinds. One kind of knowledge consists of knowing a thing before it comes into existence; and the other kind consists of knowing it when, and as, it actually comes into existence. Here it is the latter kind of knowledge that is meant.
Commentary:
Elsewhere (in 3:166 below) it is said that Muslims inflicted upon disbelievers an injury double of what they themselves suffered. This refers to the Battle of Badr, when seventy Meccans were killed and seventy were taken prisoner, thus making a total of 140. In the Battle of Uhud, on the other hand, seventy Muslims were killed, but none of them were taken prisoner. Thus Muslims had inflicted on the disbelievers a double injury in the Battle of Badr compared with what they themselves suffered in the Battle of Uhud. Counting, however, only those killed in the two battles, the loss to Muslims and disbelievers has been spoken of in the present verse as similar. Or the verse might be taken to refer to the nature or quality of the misfortune, which was alike in both cases. In that case, verse 166 below might be taken to refer to quantity and the present verse to quality.
The word "days" is used both for the "days of success" and the "days of misfortune". Here either of these may be taken, but preferably the latter.
The words, And such days We cause to alternate, mean that even believers sometimes suffer reverses. If it were not so, then there would be little credit in being a believer. No effort is required to find or see the sun, and so one deserves no reward for it. In matters of faith, therefore, there is always present an element of secrecy, and only those who are seriously and earnestly desirous of knowing the truth discern and accept it. Hence, they become deserving of reward in the sight of God. The words also implied a prophecy that the reverse at Uhud was to be followed by victory for the Muslims; and so it actually came to pass.
The words, Allah may distinguish those who believe, signify that misfortunes are also intended to make the faith of true believers evident to all. When believers endure trials with patience and steadfastness and do not swerve from the path of faith, their sincerity becomes evident. Trials also serve to distinguish true believers from hypocrites. If there had been no trials, the hypocrisy of men like ‘Abdullah bin Ubayy and his associates would have remained undetected and unknown.
The word شھداء (witnesses) does not here mean martyrs, for a true Muslim is always a martyr if killed in the cause of God. Moreover, there is no sense in saying that the reverse at Uhud was meant to take martyrs from among Muslims. Here, therefore, the word means witnesses. The Faithful bear witness to the truth of Islam by their steadfastness and by the noble example they set in times of misfortune. They are eloquent witnesses to the truth of Islam.
The word unjust at the end of the verse signifies that in view of the facts stated above, it is unjust to find fault with Islam on the basis of such reverses.
h
4:105.
280
另外3:166说穆斯林使不信者受到的创伤是他们自己所遭受的两倍。这是指白德尔战役, 当时七十个麦加人战死, 七十人被俘, 总计一百四十人。相反, 在吴侯德战役中, 七十个穆斯林阵亡, 但没有被俘。这样, 与穆斯林自己在吴侯德战役中所受创伤相比铰, 他们使不信者在白德尔战役中遭到了两倍的创伤。然而, 只计算一下两场战役中战死者的数目, 则本节经文提到的穆斯林和不信者的损失是一样的。也可以认为本节经文指的是灾难的性质, 这在双方面是一样的。因此, 下面第166节经文可以被认为是指 (灾难的) 数量, 而这节经文是指损失的质量。
a
4:105.
424
Important Words:
یعلم (distinguish) is derived from علم which ordinarily means, he knew, but is also used in the sense of distinguishing. Ibn Jarir says under this verse that the expression لا علم عبد الله من عمر means, لاعرف ھذا من ھذا i.e. that I may distinguish ‘Abdullah from ‘Umar. The word is used in this sense in 2:144 and 2:221 also. In fact, God, being Omniscient, does not stand in need of knowing a thing, for everything is ever known to Him. It is only distinguishing between two things that is meant. Even, however, if علم is taken here in the sense of knowing, the expression may be explained by the fact that knowledge is of two kinds. One kind of knowledge consists of knowing a thing before it comes into existence; and the other kind consists of knowing it when, and as, it actually comes into existence. Here it is the latter kind of knowledge that is meant.
Commentary:
Elsewhere (in 3:166 below) it is said that Muslims inflicted upon disbelievers an injury double of what they themselves suffered. This refers to the Battle of Badr, when seventy Meccans were killed and seventy were taken prisoner, thus making a total of 140. In the Battle of Uhud, on the other hand, seventy Muslims were killed, but none of them were taken prisoner. Thus Muslims had inflicted on the disbelievers a double injury in the Battle of Badr compared with what they themselves suffered in the Battle of Uhud. Counting, however, only those killed in the two battles, the loss to Muslims and disbelievers has been spoken of in the present verse as similar. Or the verse might be taken to refer to the nature or quality of the misfortune, which was alike in both cases. In that case, verse 166 below might be taken to refer to quantity and the present verse to quality.
The word "days" is used both for the "days of success" and the "days of misfortune". Here either of these may be taken, but preferably the latter.
The words, And such days We cause to alternate, mean that even believers sometimes suffer reverses. If it were not so, then there would be little credit in being a believer. No effort is required to find or see the sun, and so one deserves no reward for it. In matters of faith, therefore, there is always present an element of secrecy, and only those who are seriously and earnestly desirous of knowing the truth discern and accept it. Hence, they become deserving of reward in the sight of God. The words also implied a prophecy that the reverse at Uhud was to be followed by victory for the Muslims; and so it actually came to pass.
The words, Allah may distinguish those who believe, signify that misfortunes are also intended to make the faith of true believers evident to all. When believers endure trials with patience and steadfastness and do not swerve from the path of faith, their sincerity becomes evident. Trials also serve to distinguish true believers from hypocrites. If there had been no trials, the hypocrisy of men like ‘Abdullah bin Ubayy and his associates would have remained undetected and unknown.
The word شھداء (witnesses) does not here mean martyrs, for a true Muslim is always a martyr if killed in the cause of God. Moreover, there is no sense in saying that the reverse at Uhud was meant to take martyrs from among Muslims. Here, therefore, the word means witnesses. The Faithful bear witness to the truth of Islam by their steadfastness and by the noble example they set in times of misfortune. They are eloquent witnesses to the truth of Islam.
The word unjust at the end of the verse signifies that in view of the facts stated above, it is unjust to find fault with Islam on the basis of such reverses.
d
4:105.
488
Elsewhere (3:166), it is said that Muslims inflicted upon disbelievers an injury double of what they themselves had suffered. This refers to the Battle of Badr, when seventy Meccans were killed and seventy were taken prisoner, thus making a total of 140. In the Battle of Uhud, on the other hand, seventy Muslims were killed, but not one of them was taken prisoner. Thus Muslims had inflicted on the disbelievers a double injury in the Battle of Badr compared with what they themselves suffered in the Battle of Uhud. Taking into account, however, only those killed in the two battles, the loss of Muslims and disbelievers has been spoken of in the present verse as similar. Or the verse might be taken to refer to the nature or quality of the misfortune, which was alike in both cases. In that case verse 166 below might be taken to refer to the quantity and the present verse to the quality of the loss.
488A
"Days of prosperity" or days of misfortune."
489
God being Omniscient does not stand in need of adding to His knowledge. It is only the act of distinguishing between two things that is meant here. Knowledge (‘Ilm) is of two kinds. One kind of knowledge consists in knowing a thing before it comes into existence; and the other in knowing when, and as, it actually comes into existence. Here it is the latter kind of knowledge that is meant.
490
The Faithful bear witness to the truth of Islam by their steadfastness and by the noble example they set in time of misfortune.
وَتِلۡکَ حُجَّتُنَاۤ اٰتَیۡنٰہَاۤ اِبۡرٰہِیۡمَ عَلٰی قَوۡمِہٖ ۚ نَرۡفَعُ دَرَجٰتٍ مَّنۡ نَّشَآءُ ۗ اِنَّ رَبَّکَ حَکِیۡمٌ عَلِیۡمٌ
معلوم ہوا ابراہیمؑ نے تردد سے کام نہیں لیا بلکہ جو اوپر بیان ہوا ہے وہ خداتعالیٰ کا سکھایا ہوا تھا‘ اور خداتعالیٰ شرکیہ تعلیم نہیں دیتا۔
12:77.
This verse definitely settles the question whether Abraham gradually came to have faith in God by taking one heavenly body after another for his Lord or whether it was a skilfully graduated argument by means of which he sought to demonstrate the error of his people in worshipping these heavenly bodies as gods. The verse shows that Abraham had, from the beginning, been clear and firm in his faith in the Unity of God and that what he said concerning the sun and the moon, etc. was part of the argument which God had taught him.
12:77.
Commentary:
This verse forms the concluding portion of the passage (beginning with 6:77 above) containing Abraham’s argument with his people. It definitely settles the question whether Abraham gradually came to have faith in God by taking one heavenly body after another for his Lord or whether it was a skilfully graduated argument by means of which he sought to demonstrate the error of his people in worshipping these heavenly bodies as gods. Says God, That is our argument which We gave to Abraham against his people. Thus, the Quran refers to what has gone above as an "argument" which God Himself taught Abraham and which Abraham used with such great effect against his people. This declaration by the Quran leaves not the slightest doubt that Abraham was not wandering about after false gods, but was trying to convince his people of their error by means of a very effective process of reasoning. This is why it is referred to in the present verse in the light of a favour by the Wise and All-Knowing God.
This verse, though put in Ruku‘ 10, really forms part of the preceding passage. It must be remembered that the division of the Quran into 30 Paras (parts) and the division of the Surahs (chapters) into Ruku‘s (sections) was not made by the Holy Prophet nor by his Companions, but was effected long afterwards by Muslim scribes for providing facility in reading, and for the convenience of reference. In the time of the Holy Prophet there were only Surahs and verses and nothing else.
c
12:77.
435
这节经文确切解决了这样的一个问题: 伊布拉欣是把一个一个天体当作他的养主, 逐渐开始相信安拉的呢, 还是他竭力想用熟练的分段的论证来显示给他的民族看他们把天体作为神来崇拜是错误的呢。这节经文说明伊布拉欣从一开始就明确而坚定地相信安拉的独一性, 并且说明他说的有关太阳与月亮等等的话, 是安拉教导他的一部分。
1
معلوم ہوا ابراہیمؑ نے تردد سے کام نہیں لیا بلکہ جو اوپر بیان ہوا ہے وہ خداتعالیٰ کا سکھایا ہوا تھا‘ اور خداتعالیٰ شرکیہ تعلیم نہیں دیتا۔
b
12:77.
827
Commentary:
This verse forms the concluding portion of the passage (beginning with 6:77 above) containing Abraham’s argument with his people. It definitely settles the question whether Abraham gradually came to have faith in God by taking one heavenly body after another for his Lord or whether it was a skilfully graduated argument by means of which he sought to demonstrate the error of his people in worshipping these heavenly bodies as gods. Says God, That is our argument which We gave to Abraham against his people. Thus, the Quran refers to what has gone above as an "argument" which God Himself taught Abraham and which Abraham used with such great effect against his people. This declaration by the Quran leaves not the slightest doubt that Abraham was not wandering about after false gods, but was trying to convince his people of their error by means of a very effective process of reasoning. This is why it is referred to in the present verse in the light of a favour by the Wise and All-Knowing God.
This verse, though put in Ruku‘ 10, really forms part of the preceding passage. It must be remembered that the division of the Quran into 30 Paras (parts) and the division of the Surahs (chapters) into Ruku‘s (sections) was not made by the Holy Prophet nor by his Companions, but was effected long afterwards by Muslim scribes for providing facility in reading, and for the convenience of reference. In the time of the Holy Prophet there were only Surahs and verses and nothing else.
c
12:77.
868
This verse definitely settles the question whether Abraham gradually came to have faith in God by taking one heavenly body after another for his Lord or whether it was a skilfully graduated argument by means of which he sought to demonstrate the error of his people in worshipping these heavenly bodies as gods. The verse shows that Abraham had, from the beginning, been clear and firm in his faith in the Unity of God and that what he said concerning the sun and the moon, etc. was part of the argument which God had taught him.
وَتِلۡکَ عَادٌ ۖ جَحَدُوۡا بِاٰیٰتِ رَبِّہِمۡ وَعَصَوۡا رُسُلَہٗ وَاتَّبَعُوۡۤا اَمۡرَ کُلِّ جَبَّارٍ عَنِیۡدٍ
Commentary:
The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.
1440
Commentary:
The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.
وَتِلۡکَ الۡقُرٰۤی اَہۡلَکۡنٰہُمۡ لَمَّا ظَلَمُوۡا وَجَعَلۡنَا لِمَہۡلِکِہِمۡ مَّوۡعِدًا
11:101.
11:101.
11:101.
Commentary:
The verse means to say that it is not the nations of the west who alone have attained to great power and influence. There have been other nations in the past who also rose to great power. The Prophets of God came to them and invited them to truth and warned them against their wicked ways. But in their conceit and arrogance they refused to see reason and paid no heed to the voice of their Prophets. So Divine punishment descended upon them and destroyed them. The nations of the West are the most powerful nations in the world today. In the intoxication of their might and material resources, their wealth and prestige, they have cast the warning of nature to the winds and have given themselves up wholly to the acquisition of material wealth and the pursuit of sexual pleasures and physical comforts. The whole Surah constitutes a warning to these people to mend their ways and to desist from their present evil course for the day of their reckoning is fast approaching; and they should remember that when Divine punishment descends upon a people they are destroyed.
d
11:101.
a
11:101.
2100
Commentary:
The verse means to say that it is not the nations of the west who alone have attained to great power and influence. There have been other nations in the past who also rose to great power. The Prophets of God came to them and invited them to truth and warned them against their wicked ways. But in their conceit and arrogance they refused to see reason and paid no heed to the voice of their Prophets. So Divine punishment descended upon them and destroyed them. The nations of the West are the most powerful nations in the world today. In the intoxication of their might and material resources, their wealth and prestige, they have cast the warning of nature to the winds and have given themselves up wholly to the acquisition of material wealth and the pursuit of sexual pleasures and physical comforts. The whole Surah constitutes a warning to these people to mend their ways and to desist from their present evil course for the day of their reckoning is fast approaching; and they should remember that when Divine punishment descends upon a people they are destroyed.
e
11:101.
وَتِلۡکَ نِعۡمَۃٌ تَمُنُّہَا عَلَیَّ اَنۡ عَبَّدتَّ بَنِیۡۤ اِسۡرٰٓءِیۡلَ
To Pharaoh’s impudent remark, Moses is described as saying to him that he himself should be ashamed of referring to any good that he thinks he had done to his (Moses’s) people as he (Pharaoh) had kept them for generations under the most debasing and degrading form of bondage which had killed in them all sense of dignity, initiative and ambition to rise to their full stature.
Commentary:
When Moses presented to Pharaoh the Divine Message and called upon him to accept it, Pharaoh began to recount the supposed evil deeds of Moses and accused him of ingratitude for the manifold favours which, he said, he had done to his people. The present verse constitutes a crushing reply from Moses’ mouth to Pharaoh’s impudent remark. Moses is described as saying to Pharaoh that he should be ashamed of referring to any good that he thinks he had done to his people as he (Pharaoh) had kept them for generations under the most debasing and degrading form of bondage which had killed in them all sense of dignity, initiative and ambition to rise to their full stature.
2720
Commentary:
When Moses presented to Pharaoh the Divine Message and called upon him to accept it, Pharaoh began to recount the supposed evil deeds of Moses and accused him of ingratitude for the manifold favours which, he said, he had done to his people. The present verse constitutes a crushing reply from Moses’ mouth to Pharaoh’s impudent remark. Moses is described as saying to Pharaoh that he should be ashamed of referring to any good that he thinks he had done to his people as he (Pharaoh) had kept them for generations under the most debasing and degrading form of bondage which had killed in them all sense of dignity, initiative and ambition to rise to their full stature.
2104
To Pharaoh’s impudent remark, Moses is described as saying to him that he himself should be ashamed of referring to any good that he thinks he had done to his (Moses’s) people as he (Pharaoh) had kept them for generations under the most debasing and degrading form of bondage which had killed in them all sense of dignity, initiative and ambition to rise to their full stature.
وَتِلۡکَ الۡاَمۡثٰلُ نَضۡرِبُہَا لِلنَّاسِ ۖ وَمَا یَعۡقِلُہَاۤ اِلَّا الۡعٰلِمُوۡنَ
13:18; 14:26.
13:18; 14:26.
6:74; 16:4; 39:6.
a
13:18; 14:26.
a
6:74; 16:4; 39:6.
a
13:18; 14:26.
وَتِلۡکَ الۡجَنَّۃُ الَّتِیۡۤ اُوۡرِثۡتُمُوۡہَا بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
7:44; 19:64.
7:44; 19:64.
7:44; 19:64; 52:18-20.
f
7:44; 19:64.
b
7:44; 19:64; 52:18-20.
g
7:44; 19:64.
لَوۡ اَنۡزَلۡنَا ہٰذَا الۡقُرۡاٰنَ عَلٰی جَبَلٍ لَّرَاَیۡتَہٗ خٰشِعًا مُّتَصَدِّعًا مِّنۡ خَشۡیَۃِ اللّٰہِ ۚ وَتِلۡکَ الۡاَمۡثٰلُ نَضۡرِبُہَا لِلنَّاسِ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
13:32.
اس آیت میں جو پہاڑ کا لفظ آتا ہے‘ اس سے مراد درحقیقت ایسے لوگ ہیں جو اپنی قوم میں پہاڑ کی حیثیت رکھتے ہیں۔ پس پہاڑ سے مراد پتھروں کے پہاڑ نہیں۔ بلکہ فرماتا ہے کہ قرآن کریم کے اندر جو خشیۃ اللہ کی تعلیم ہے اگر یہ ایک بڑی سے بڑی وجاہت والے آدمی پر بھی نازل ہوتی تو وہ شخص بھی خداتعالیٰ کے سامنے ٹکڑے ہو کر گر جاتا۔
13:32.
The verse may signify that the proud pagan Arabs whom no pre- Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who, like a strong rock, remained unmoved and firmly wedded to their Bedouin usages, unaffected by the corrosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before the sublime and powerful Message of Islam, and from their erstwhile stony hearts would gush forth fountains of light and learning.
13:32.
Commentary:
Metaphorically, the word جبل signifies a big and proud man; the chief or leader of a people. In this sense of the word the verse would mean that the Quran contains such a sublime and powerful Message that it would make the heart of even a proud man melt. Or the verse may signify that the proud pagan Arabs whom no pre-Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who like a strong rock remained unmoved and firmly wedded to their Bedouin usages unaffected by the erosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before its sublime and powerful Message, and from their stony hearts would gush forth fountains of light and learning.
c
13:32.
2
اس آیت میں جو پہاڑ کا لفظ آتا ہے‘ اس سے مراد درحقیقت ایسے لوگ ہیں جو اپنی قوم میں پہاڑ کی حیثیت رکھتے ہیں۔ پس پہاڑ سے مراد پتھروں کے پہاڑ نہیں۔ بلکہ فرماتا ہے کہ قرآن کریم کے اندر جو خشیۃ اللہ کی تعلیم ہے اگر یہ ایک بڑی سے بڑی وجاہت والے آدمی پر بھی نازل ہوتی تو وہ شخص بھی خداتعالیٰ کے سامنے ٹکڑے ہو کر گر جاتا۔
c
13:32.
4206
Commentary:
Metaphorically, the word جبل signifies a big and proud man; the chief or leader of a people. In this sense of the word the verse would mean that the Quran contains such a sublime and powerful Message that it would make the heart of even a proud man melt. Or the verse may signify that the proud pagan Arabs whom no pre-Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who like a strong rock remained unmoved and firmly wedded to their Bedouin usages unaffected by the erosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before its sublime and powerful Message, and from their stony hearts would gush forth fountains of light and learning.
b
13:32.
3027A
The verse may signify that the proud pagan Arabs whom no pre- Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who, like a strong rock, remained unmoved and firmly wedded to their Bedouin usages, unaffected by the corrosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before the sublime and powerful Message of Islam, and from their erstwhile stony hearts would gush forth fountains of light and learning.
فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ شَہۡرَیۡنِ مُتَتَابِعَیۡنِ مِنۡ قَبۡلِ اَنۡ یَّتَمَآسَّا ۖ فَمَنۡ لَّمۡ یَسۡتَطِعۡ فَاِطۡعَامُ سِتِّیۡنَ مِسۡکِیۡنًا ۚ ذٰلِکَ لِتُؤۡمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ ۚ وَتِلۡکَ حُدُوۡدُ اللّٰہِ ۗ وَلِلۡکٰفِرِیۡنَ عَذَابٌ اَلِیۡمٌ
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with.
Commentary:
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with. The expression لتؤمنوا باللّٰه و رسوله means, you may learn to obey the commandments of Allah and his Messenger.
4175
Commentary:
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with. The expression لتؤمنوا باللّٰه و رسوله means, you may learn to obey the commandments of Allah and his Messenger.
3003
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with.
یٰۤاَیُّہَا النَّبِیُّ اِذَا طَلَّقۡتُمُ النِّسَآءَ فَطَلِّقُوۡہُنَّ لِعِدَّتِہِنَّ وَاَحۡصُوا الۡعِدَّۃَ ۖ وَاتَّقُوا اللّٰہَ رَبَّکُمۡ ۖ لَا تُخۡرِجُوۡہُنَّ مِنۡۢ بُیُوۡتِہِنَّ وَلَا یَخۡرُجۡنَ اِلَّاۤ اَنۡ یَّاۡتِیۡنَ بِفٰحِشَۃٍ مُّبَیِّنَۃٍ ۚ وَتِلۡکَ حُدُوۡدُ اللّٰہِ ۚ وَمَنۡ یَّتَعَدَّ حُدُوۡدَ اللّٰہِ فَقَدۡ ظَلَمَ نَفۡسَہٗ ۚ لَا تَدۡرِیۡ لَعَلَّ اللّٰہَ یُحۡدِثُ بَعۡدَ ذٰلِکَ اَمۡرًا
2:232, 233.
2:230.
声明离婚不得在两次月经之间的时期内, 在这同时夫妻不得同房。这就保证了离婚的决定不是一时生气仓促做出的, 也不是由于其受瞬间冲动的影响, 而是经过冷静而仔细考虑做出的。此外, 离了婚的妻子在家里一直要住到待婚期 (عِدَّة, ‘Iddah) 结束为止。这个离婚程序是有法律规定的, 因为在待婚期, 不和的原因有可能消失, 隔阂的双方可能言归于好。
اَمْر (Amr) 在这里指隔阂的夫妻和解。
خطاب میں لفظ نبی ہے‘ مگر مراد ان کے ماننے والے ہیں۔ کیونکہ اَتباع نبی کے ماتحت ہوتے ہیں۔
یعنی غصّہ کی حالت میں طلاق نہ دو۔ بلکہ ایسے طُہر میں طلاق دو جس سے پہلے صحبت نہ کی ہو۔ تاکہ سب غصہ دور ہو چکا ہو اور شہوت نے بھڑک کر محبت پیدا کر دی ہو۔ اور طلاق کی نوبت ہی نہ آئے۔
مطلب یہ کہ اگر وہ نکلیں گی تو وہ ایک کھلے گناہ کی مرتکب ہوں گی۔
2:232, 233.
2:230.
This is one of those verses of the Qur’an in which the address made to the Holy Prophet is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The pronouncement of divorce should be made in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘Iddah (period of waiting). This procedure of divorce is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
Amr here signifies reconciliation between the estranged husband and wife.
2:232-233.
2:230.
Commentary:
This is one of those verses of the Quran in which the address made to the Holy Prophet, is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The procedure of divorce given in this Surah is as follows:
The first pronouncement of divorce should be in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘iddah (the period of waiting) which extends over three courses.
The words "it may be that thereafter Allah will bring about something new to pass," signify that the above-mentioned procedure is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
b
2:232, 233.
c
2:230.
1436
声明离婚不得在两次月经之间的时期内, 在这同时夫妻不得同房。这就保证了离婚的决定不是一时生气仓促做出的, 也不是由于其受瞬间冲动的影响, 而是经过冷静而仔细考虑做出的。此外, 离了婚的妻子在家里一直要住到待婚期 (عِدَّة, ‘Iddah) 结束为止。这个离婚程序是有法律规定的, 因为在待婚期, 不和的原因有可能消失, 隔阂的双方可能言归于好。
1437
اَمْر (Amr) 在这里指隔阂的夫妻和解。
1
خطاب میں لفظ نبی ہے‘ مگر مراد ان کے ماننے والے ہیں۔ کیونکہ اَتباع نبی کے ماتحت ہوتے ہیں۔
2
یعنی غصّہ کی حالت میں طلاق نہ دو۔ بلکہ ایسے طُہر میں طلاق دو جس سے پہلے صحبت نہ کی ہو۔ تاکہ سب غصہ دور ہو چکا ہو اور شہوت نے بھڑک کر محبت پیدا کر دی ہو۔ اور طلاق کی نوبت ہی نہ آئے۔
3
مطلب یہ کہ اگر وہ نکلیں گی تو وہ ایک کھلے گناہ کی مرتکب ہوں گی۔
b
2:232-233.
c
2:230.
4268
Commentary:
This is one of those verses of the Quran in which the address made to the Holy Prophet, is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The procedure of divorce given in this Surah is as follows:
The first pronouncement of divorce should be in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘iddah (the period of waiting) which extends over three courses.
The words "it may be that thereafter Allah will bring about something new to pass," signify that the above-mentioned procedure is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
b
2:232, 233.
c
2:230.
3064
This is one of those verses of the Qur’an in which the address made to the Holy Prophet is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
3064A
The pronouncement of divorce should be made in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘Iddah (period of waiting). This procedure of divorce is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
3065
Amr here signifies reconciliation between the estranged husband and wife.