وَّمَنٰفِعُ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَّمَنٰفِعُ".
۞ یَسۡـَٔلُوۡنَکَ عَنِ الۡخَمۡرِ وَالۡمَیۡسِرِ ۖ قُلۡ فِیۡہِمَاۤ اِثۡمٌ کَبِیۡرٌ وَّمَنٰفِعُ لِلنَّاسِ وَاِثۡمُہُمَاۤ اَکۡبَرُ مِنۡ نَّفۡعِہِمَا ۗ وَیَسۡـَٔلُوۡنَکَ مَاذَا یُنۡفِقُوۡنَ قُلِ الۡعَفۡوَ ۗ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ تَتَفَکَّرُوۡنَ
5:91, 92.
خَمَرَالشَّیْءَ (Khamarash-Shai’a) 意指, 他掩藏或遮盖或隐瞒了这事情。酒被称为 خَمْر (Khamr) 因为它遮盖、隐藏或影响才智或理性, 或因为它搅昏和刺激头脑, 以致使它失去了控制能力。这词特别用来指由葡萄配制的酒, 也指一切麻醉品 (Lane)。 “酒精中毒是导致疾病的一个重要因素; 而在所有的疾病中, 饮酒过度的人是糟糕的病人。在流行病中, 饮酒人中间的死亡率特别高, 而对疾病、损伤和疲劳的一般的抵抗能力也被减少……。酒精中毒还减少长寿的可能性; 英国人寿保险公司发现, 据调查, 不饮酒者的寿命大约比饮酒的人长一倍。酒精中毒和犯罪的密切联系是众所周知的; 而贝尔 (Baer)、库雷拉 (Kurella) 和加拉符尔丁 (Gallavardin) 及锡卡尔特 (Sichart) 的统计资料表明, 所有犯罪分子中有25%到85%是酒鬼。……酒精中毒的不良后果在酒鬼的后代中是明显的……羊痫疯、精神病、白痴以及各种形式的肉体的、精神的和道德的衰退, 很不均衡地流行于过量饮酒者的后代中。” (Jew. Enc.) “饮酒所造成的影响几乎完全来自它对神经系统的干扰作用, 当进入酗酒的严重状况时, 将出现理性与判断力中止的现象。” (Enc. Brit.)。“至于过量饮酒者与违反道德规范及国家法律之间的密切联系则受到普遍的证明。这是理智的和道德的高级官能机构瘫痪的直接后果, 从而使各种低级的爱好得到放任。” (Enc. Rel. Eth.)
اَيْسَرَالرَّجُلُ (Aisarar-Rajulu) 的意思是, 人变得富裕。مَيْسَرْ (Maisar) 之所以如此称谓是因为赌徒力求迅速而容易地致富而不想操一操心, 以艰苦的劳动来获得财富; “赌博的这种邪恶的倾向从来没有受到怀疑。实质上, 这是对社会有害的: 它使同情心凋谢, 助长自私自利因而产生在品格上的全面坠落。这是一种内在的野蛮的习性……。其动机是仔细掩盖起来的贪婪。这是一种妄想得到财富而付出代价的企图。这是违背对称规律的。这是一种双方合同的掠夺, 正像双方的决斗, 是互相协定的彼此凶杀。它由贪婪而引起, 导致懒散。此外它还向运气求援。为了碰运气, 行为的主宰准备破坏道德秩序和生活的稳定。它全神贯注于钱财上, 而由此失去对人生目的更有价值的注意力” (Enc. Rel. Eth.)。
伊斯兰教的特点是决不全面谴责一件事, 但大方而直率地承认哪怕在这件事内可能发现的最小的善举。伊斯兰教禁止某些事情并不是认为它们一无是处, 而是它们的损害要超过它们的益处, 因为世界上不存在完全无益的东西。由于麻醉物和投机这种玩艺儿有极大的危害而加以禁止, 另一方面并没有不承认它们具有少量益处。
عَفْو (‘Afw) 的意思是, (a) 超出或高于所需要的; 而所花费的不致使给予的人发生困苦; (b) 一件东西中的最好部分; (c) 不被要求的给予 (اَقْرَبْ)。一般信者必须花费他们自己的合理需要满足之后的剩余部分, 而期望那些高级的信者花费他们的财产的最好部份。可是, 假如这款项是为了全体信者集体使用的, 那就意味着在战争时期他们只应当给自己保留一分还可勉强满足生活之需的财产。
اِثْمٌ کے معنے گناہ کے ہیں اور کبھی گناہ کی سزا کے معنوں میں بھی استعمال ہوتا ہے۔ قرآن کریم میں ہے۔ وَمَنْ یَّفْعَلْ ذٰلِکَ یَلْقَ اَثَامًا (فرقان: ۶۹) یعنی اپنے گناہ کی سزا بھگتے گا۔ ان معنوں کو مدِّنظر رکھتے ہوئے گناہ اور نقصان کے معنے کیے گئے ہیں۔ لیکن ’’اور نقصان‘‘ کے لفظوں کو خطوط وحدانی میں لکھ دیا گیا ہے۔
اسی طرح اِثْمٌ کے معنے نیکیوں سے روکنے کے ہیں (مفردات) پس اس کے یہ معنے بھی ہو سکتے ہیں کہ ان افعال کے نتیجہ میں نیکیوں سے محرومی ان کے منافع سے زیادہ ہے۔ یہ معنے گو ترجمہ کے لحاظ سے مشکل ہیں لیکن تفسیر کے لحاظ سے بہت اعلیٰ ہیں کیونکہ حقیقت
عَفْو کے تین معنے ہوتے ہیں۔ (۱) خِیَارُ الشَّیْئِ وَاَطْیَبُہٗ یعنی سب سے اچھی اور پاکیزہ شے (۲) مَایَفْضُلُ عَنِ النَّفَقَۃِ وَلَاعُسْرَ عَلٰی صَاحِبِہٖ فِیْ اِعْطَآئِہٖ جو اپنے ضروری خرچ سے بچ جائے اور دینے والے کو اس کے دینے سے تکلیف نہ پہنچے (۳) یُقَالُ اَعْطَیْتُہٗ عَفْوَ الْمَالِ اَیْ بِغَیْرِ مَسْأَلَۃٍ یعنی عفو کے معنے بغیر مانگے دینے کے بھی ہوتے ہیں (اقرب) پہلے بھی ایسا ہی سوال گزر چکا ہے اور وہاں جواب دیا تھا کہ جو بھی حلال و طیب مال خرچ کرو مناسب ہے۔ وہاں اقسام صدقہ کے متعلق سوال تھا۔ یہاں کَمیّت کے متعلق سوال ہے یعنی کتنا دے؟ سو اس
5:91, 92.
Khamarush-Shai’a means, he veiled or covered up or concealed the thing. Wine is called Khamr because it covers or obscures or affects the intellect or the senses, or because it agitates and excites the brain so as to make it lose its power of control. The word is specifically used for wine prepared from grapes but signifies all intoxicants (Lane). "Alcoholism is an important factor in the causation of disease; and in all diseases alcoholics are bad patients. In epidemics the mortality among drinkers is excessive; and the general power of resistance to disease, injury, and fatigue is diminished.....Alcoholism lessens the chance of life; the English life-insurance companies found that the presumptive length of life of non-drinkers was about twice that of drinkers. The close relationship of alcoholism and crime is well- known; and the statistics of Baer, Kurella and Gallavardin and Sichart show that from 25 to 85 per cent of all malefactors are drunkards... "The evil effects of alcoholism are
Aisarar-Rajulu means, man became well off. Maisar is so called because the gambler seeks to become rich quickly and easily without undergoing the trouble of earning wealth by hard work. "The vicious tendency of gambling has never been called in question. It is essentially anti-social; it sears the sympathies, cultivates hard egoism and so produces a general deterioration of character. It is a habit intrinsically savage....Its motive is carefully disguised covetousness. It is an attempt to get property without paying the price for it. It is a violation of the law of equivalents. It is a kind of robbery by mutual agreement just as duelling which is murder by mutual agreement. It is begotten of covetousness; it leads to idleness. It is, moreover, an appeal to chance. To make chance the arbiter of conduct is to subvert the moral order and stability of life. It concentrates attention upon lucre and thereby withdraws attention from worthier objects of life" (Enc. Rel. Eth.).
Ithm means, sin; punishment of sin; the harm that might result from sin (Lane).
It is characteristic of Islam that it never condemns a thing wholesale but freely and frankly admits even the smallest good that may be found in it. Islam prohibits certain things not because it considers them to be devoid of all good, for there is nothing in the world, which is wholly bad, but because their evil outweighs their good. While prohibiting the use of intoxicants and games of chance because of their great harm, Islam has not failed to acknowledge the few advantages they possess.
‘Afw means, (a) what exceeds or remains over and above one’s requirements, and the spending of what does not cause hardship to the giver; (b) the best portion of a thing; (c) giving without being asked (Aqrab). Ordinary believers are required to spend what remains after their own legitimate needs have been met, and the higher class of believers are expected to spend the best portion of their possessions. If, however, the clause be applied collectively to all believers, it would mean that in times of war they should retain for themselves only such portion of their possessions as may suffice to meet their bare necessities of life.
5:91, 92.
Important Words:
الخمر (wine) is the noun-infinitive from خمر. They say خمر الشیء meaning, he veiled or covered up the thing. خمرالشھادة means, he concealed the evidence. خمرالعجین means, he leavened the dough and left it till it became well fermented. خامره means, it became mixed or blended with it; it infected or pervaded it. A veil worn by a woman is called خمار because it screens or covers her face and head. Wine is called خمر because it covers or obscures or infects the intellect or the senses, or because it agitates and excites the brain so as to make it uncontrolled. The word is specific for wine prepared from grapes but is also used generally (Aqrab & Lane).
المیسر (game of hazard) is derived from یسر i.e. he became docile and submissive. یسرت المرأة means, the woman was easily delivered of the child. ایسرالرجل means, the man became well off. یسرفلان means, such a one played a game of hazard or a game of chance, i.e. he gambled. Thus the primary meaning of the word is to get a thing easily and thereby become well off. A game of chance or a game of hazard is called میسر because by means of such games people seek to become rich easily and quickly without undergoing the trouble of earning with work and labour. The word المیسر is used to indicate (1) any game of hazard or game of chance; (2) a game of hazard played by the Arabs with headless arrows; (3) play for stakes and wages (Lisan & Mufradat).
اثم (sin) is the noun-infinitive from اثم meaning, he did what was unlawful. اثم means: (1) that which is unlawful (Aqrab); (2) that which keeps back a person from what is good (Mufradat); (3) punishment of sins and evil actions (Lane).
عفو (spare) is derived from عفا. They say عفا الشیء i.e. the thing became long and abundant. عفو means: (1) what exceeds or remains over and above one’s requirements. (2) the best portion of a thing (Aqrab).
Commentary:
While dealing with the subject of war, the Quran fittingly turns to the subject of wine and gambling which are directly related to war.
It was customary among Arabs in times of war to cast lots in the name of a few wealthy persons, and those in whose name the lots were drawn were bound to feed the army and supply it with wine. This is how the Arabs defrayed the expenses of war. So when Muslims were called upon to take arms, they naturally enquired of the Holy Prophet about the legality of this peculiar way of meeting the expenses of war and about the use of wine also, which was considered essential to produce a state of reckless courage in the fighters so as to make them blind to all consequences. Islam declared both these practices unlawful because their harm was greater than their advantage. The conviction of faith hadinfused into the hearts of believers far greater and nobler courage than the blind daring engendered by drinking. Similarly, the expenses of war were to be met in a fairer and more respectable manner than the casting of lots. The burden must fall on all according to their means and must come through willing and eager contributions by the faithful.
The clause, their sin is greater than their advantage, embodies a very important principle. A thing should not be adopted simply because it contains some advantage nor should a thing be condemned simply because it is harmful in certain respects. On the contrary, both sides should be carefully weighed and a thing should be condemned only if its harm outweighs its advantage. It is in fact a great characteristic of Islam that it never condemns a thing wholesale but frankly and freely admits even the smallest good that may be found in it. Islam prohibits certain things not because it considers them to be devoid of all good, for there is nothing in the world which is wholly bad, but because their evil outweighs their good. This is why, while prohibiting the use of intoxicants and games of chance because of their great harm, Islam has not failed to acknowledge the few advantages they possess.
It is worthy of note that of all religions, Islam alone has forbidden the use of wine. In Hinduism, drinking forms an essential part of certain religious ceremonies. Judaism does not seem to prohibit drinking, because nowhere has the Bible declared it to be unlawful; while according to the New Testament, the very first miracle which Jesus showed was that he turned water into wine for the use of a marriage party (John 2:7-9).
Attempts have been made during the ages by social reformers, and even the help of legislation has been enlisted in some countries, to put an end to wine-drinking. But all such attempts have so far failed. The only experiment on record which met with complete success in this direction was that made in Arabia more than thirteen hundred years ago. A whole people steeped in drinking became absolute teetotallers by the mere declaration by the Prophet that God had forbidden drinking. This constitutes no small testimony to the great hold that Islam had come to possess on the minds of the unlettered and unruly Arabs, and to the wonderful transformation it had brought about in their lives.
From the meaning of the word خمر (wine) as given above under Important Words it should not be understood that Islam prohibits the use of only such quantity of wine as may make one drunk. The Holy Prophet has made it definitely clear that even small doses of such things as may intoxicate one when used in larger doses are unlawful (Tirmidhi).
When the principal means hitherto employed in Arabia for meeting the expenses of war, i.e. by casting lots, was prohibited, the question naturally arose as to how the expenses of war were to be met. Believers, realizing that they would themselves have to meet these expenses, hastened to inquire of the Holy Prophet as to how much they would have to contribute towards the expenses of war. In reply to their query they were told that they should spend عفو i.e. what may be spared after meeting the necessities of life. The word عفو by virtue of its twofold connotation, given under Important Words above, applies to two different classes of persons. Ordinary believers are required to spend what remains after their needs have been met, i.e. what they can spare; and the higher class of believers are expected to go ahead and spend the best portion of their possessions. If, however, the clause be applied collectively to all believers, it would mean, that in times of war, they should retain for themselves only such portion of their possessions as may suffice to meet their bare necessities of life. The balance should be spent in the cause of God. This is what God wanted them to do. Actually, however, some of the Companions spent even more than that. For instance, when the Holy Prophet appealed for funds for the campaign of Tabuk, Abu Bakr brought his entire possessions and laid them at the feet of his Master. When asked how much he had retained for himself and his family and how much he had brought to be spent in Allah’s cause, Abu Bakr replied that he had brought all that he possessed and that nothing remained in his house except the name of Allah (Tirmidhi, ch. on Manaqib & Zurqani).
Finally, a word about the sin or harm of wine and gambling, as mentioned in the verse under comment, appears to be called for. Though Islam was the first to prohibit the use of intoxicants and games of chance, the world now appears to be agreed on condemning these two evils which so deeply affect not only the physical but also the moral and spiritual condition of man. Here are some quotations in which non-Muslim writers have forcefully pointed out the harmful effects of wine:
(1) "Alcoholism is an important factor in the causation of disease; and in all diseases alcoholics are bad patients. In epidemics the mortality among drinkers is excessive; and the general power of resistance to disease, injury, and fatigue is diminished…Alcoholism lessens the chance of life; the English life-insurance companies found that the presumptive length of life of non-drinkers was about twice that of drinkers…The close relationship of alcoholism and crime is well known and the statistics of Baer, Kurella, Gallavardin and Sichart show that from 25 to 85 per cent of all malefactors are drunkards. The rate of suicide varies with the general rate of consumption of alcohol in different countries…
"The evil effects of alcoholism are evident in the drunkard’s posterity…Epilepsy, insanity, idiocy and various forms of physical, mental, and moral degeneracy are very disproportionately prevalent among the offsprings of alcoholics" (Jew. Enc. i. 333-334).
(2) "The effects of consumption of alcohol are almost all due to its action upon the nervous system. Thus the immediate sensation of well-being is due to the flushing of the skin, suppressing temporarily the sense of chill, and to the fact that the sensibility to minor pains and inconveniences becomes blunted; whilst with larger doses the diminution of the power of self-control and sense of personal responsibility gives rise to excitability. In the secondary stage the fineness of the senses (hearing, touch, taste and vision) is affected, and this gives rise to an inability to control bodily movements such as facial expression. In the advanced stage of drunkenness, the intellectual processes of judgement and control are suspended." (Enc. Brit. 14th Edition, i. 540).
(3) "Alcohol is a poison for protoplasm, that is, for the soft plastic material which is the essential constituent of every one of the minute cells that make up living organisms, whether animal or vegetable. Its poisonous effect in very dilute solution is easily shown on lowly organisms…
"The nerve cells of the brain, the most highly organised and delicate of the tissues, very early show the effect of alcohol. Many of the test observers of their own mental processes, such as Helmholtz and Huxley, have expressed themselves strongly as to the harmful effect of minute doses of alcohol on brain work. It would seem that the 'stimulating' effect is really due to the paralysis of the very highest nerve-centres, so that cheerfulness, wit, and recklessness have free play. Large numbers of psychometric experiments under conditions of the greatest accuracy prove that alcohol, in small dietetic doses, exercises a distinctly paralysing effect on the working of the brain. Some mental processes are quickened for a short time, and then a retarding effect shows itself, which is prolonged and much more than cancels the apparent beneficial result…
"There is universal testimony as to the close relationship between excessive drinking and breaches of the moral law and the law of the State. This is a direct consequence of the paralysis of the higher faculties, intellectual and moral, and the resulting free play given to the lower inclinations" (Enc. Rel. Eth, i. 299-301).
As to the harm caused by gambling the following quotation would suffice:
"The vicious tendency of gambling has never been called in question. Lord Beaconsfield spoke of it as 'a vast engine of national demoralization'…In 12 years (1895-6 to 1906-7) there were 156 suicides or attempted suicides in England assigned to this cause, as well as 719 cases of theft or embezzlement and 442 bankruptcies. In view of these facts, it is not surprising that, in all civilized countries, gambling is subjected to definite legislative restraints…It is, as Herbert Spencer says, a kind of action by which pleasure is obtained at the cost of pain to another. The happiness of the winner implies the misery of the loser. This kind of action, therefore, is essentially anti-social; it sears the sympathies, cultivates a hard egoism, and so produces a general deterioration of character. It is a habit intrinsically savage…In an atmosphere of brotherhood no form of gambling could exist…But the immorality of gambling may be argued on higher grounds than a calculation of pleasure.
"(a) Every gambling transaction involves a transfer of property in one shape or another. When the gambler is asked why he stakes his money on a game or a race, his reply is, 'To add an interest to the game'. The interest thus added is, simply stated, the interest of acquisition. If the real object were, as is claimed, merely the sport and the excitement, then men might just as well wager counters, or, for the matter of that, agree to hand over all winnings to public charities. But this is not done. The transfer of property, in one shape or another, is essential to the act. There are only three ways in which property can be legitimately acquired—by gift, by labour, and by exchange. Gambling stands outside all of these.
"(b) Its motive is, however, carefully disguised covetousness. It is an attempt to get property without paying the price for it. It is a violation of the law of equivalents. It is a kind of robbery by mutual agreement; but it is still robbery, just as duelling, which is murder by mutual agreement, is still treated as murder. It is begotten of covetousness; it leads to idleness.
"(c) It is, moreover, an appeal to chance. If in any contest skill comes in, odds are given or handicaps arranged so as to equalize the chances as far as possible. To make chance the arbiter of conduct is to subvert the moral order and stability of life.
"(d) It concentrates attention upon lucre, and thereby withdraws attention from worthier objects of life" (Enc. Rel. Eth. vi. pp. 165-166).
b
5:91, 92.
160
خَمَرَالشَّیْءَ (Khamarash-Shai’a) 意指, 他掩藏或遮盖或隐瞒了这事情。酒被称为 خَمْر (Khamr) 因为它遮盖、隐藏或影响才智或理性, 或因为它搅昏和刺激头脑, 以致使它失去了控制能力。这词特别用来指由葡萄配制的酒, 也指一切麻醉品 (Lane)。 “酒精中毒是导致疾病的一个重要因素; 而在所有的疾病中, 饮酒过度的人是糟糕的病人。在流行病中, 饮酒人中间的死亡率特别高, 而对疾病、损伤和疲劳的一般的抵抗能力也被减少……。酒精中毒还减少长寿的可能性; 英国人寿保险公司发现, 据调查, 不饮酒者的寿命大约比饮酒的人长一倍。酒精中毒和犯罪的密切联系是众所周知的; 而贝尔 (Baer)、库雷拉 (Kurella) 和加拉符尔丁 (Gallavardin) 及锡卡尔特 (Sichart) 的统计资料表明, 所有犯罪分子中有25%到85%是酒鬼。……酒精中毒的不良后果在酒鬼的后代中是明显的……羊痫疯、精神病、白痴以及各种形式的肉体的、精神的和道德的衰退, 很不均衡地流行于过量饮酒者的后代中。” (Jew. Enc.) “饮酒所造成的影响几乎完全来自它对神经系统的干扰作用, 当进入酗酒的严重状况时, 将出现理性与判断力中止的现象。” (Enc. Brit.)。“至于过量饮酒者与违反道德规范及国家法律之间的密切联系则受到普遍的证明。这是理智的和道德的高级官能机构瘫痪的直接后果, 从而使各种低级的爱好得到放任。” (Enc. Rel. Eth.)
161
اَيْسَرَالرَّجُلُ (Aisarar-Rajulu) 的意思是, 人变得富裕。مَيْسَرْ (Maisar) 之所以如此称谓是因为赌徒力求迅速而容易地致富而不想操一操心, 以艰苦的劳动来获得财富; “赌博的这种邪恶的倾向从来没有受到怀疑。实质上, 这是对社会有害的: 它使同情心凋谢, 助长自私自利因而产生在品格上的全面坠落。这是一种内在的野蛮的习性……。其动机是仔细掩盖起来的贪婪。这是一种妄想得到财富而付出代价的企图。这是违背对称规律的。这是一种双方合同的掠夺, 正像双方的决斗, 是互相协定的彼此凶杀。它由贪婪而引起, 导致懒散。此外它还向运气求援。为了碰运气, 行为的主宰准备破坏道德秩序和生活的稳定。它全神贯注于钱财上, 而由此失去对人生目的更有价值的注意力” (Enc. Rel. Eth.)。
162
伊斯兰教的特点是决不全面谴责一件事, 但大方而直率地承认哪怕在这件事内可能发现的最小的善举。伊斯兰教禁止某些事情并不是认为它们一无是处, 而是它们的损害要超过它们的益处, 因为世界上不存在完全无益的东西。由于麻醉物和投机这种玩艺儿有极大的危害而加以禁止, 另一方面并没有不承认它们具有少量益处。
163
عَفْو (‘Afw) 的意思是, (a) 超出或高于所需要的; 而所花费的不致使给予的人发生困苦; (b) 一件东西中的最好部分; (c) 不被要求的给予 (اَقْرَبْ)。一般信者必须花费他们自己的合理需要满足之后的剩余部分, 而期望那些高级的信者花费他们的财产的最好部份。可是, 假如这款项是为了全体信者集体使用的, 那就意味着在战争时期他们只应当给自己保留一分还可勉强满足生活之需的财产。
3
اِثْمٌ کے معنے گناہ کے ہیں اور کبھی گناہ کی سزا کے معنوں میں بھی استعمال ہوتا ہے۔ قرآن کریم میں ہے۔ وَمَنْ یَّفْعَلْ ذٰلِکَ یَلْقَ اَثَامًا (فرقان: ۶۹) یعنی اپنے گناہ کی سزا بھگتے گا۔ ان معنوں کو مدِّنظر رکھتے ہوئے گناہ اور نقصان کے معنے کیے گئے ہیں۔ لیکن ’’اور نقصان‘‘ کے لفظوں کو خطوط وحدانی میں لکھ دیا گیا ہے۔
اسی طرح اِثْمٌ کے معنے نیکیوں سے روکنے کے ہیں (مفردات) پس اس کے یہ معنے بھی ہو سکتے ہیں کہ ان افعال کے نتیجہ میں نیکیوں سے محرومی ان کے منافع سے زیادہ ہے۔ یہ معنے گو ترجمہ کے لحاظ سے مشکل ہیں لیکن تفسیر کے لحاظ سے بہت اعلیٰ ہیں کیونکہ حقیقت
4
عَفْو کے تین معنے ہوتے ہیں۔ (۱) خِیَارُ الشَّیْئِ وَاَطْیَبُہٗ یعنی سب سے اچھی اور پاکیزہ شے (۲) مَایَفْضُلُ عَنِ النَّفَقَۃِ وَلَاعُسْرَ عَلٰی صَاحِبِہٖ فِیْ اِعْطَآئِہٖ جو اپنے ضروری خرچ سے بچ جائے اور دینے والے کو اس کے دینے سے تکلیف نہ پہنچے (۳) یُقَالُ اَعْطَیْتُہٗ عَفْوَ الْمَالِ اَیْ بِغَیْرِ مَسْأَلَۃٍ یعنی عفو کے معنے بغیر مانگے دینے کے بھی ہوتے ہیں (اقرب) پہلے بھی ایسا ہی سوال گزر چکا ہے اور وہاں جواب دیا تھا کہ جو بھی حلال و طیب مال خرچ کرو مناسب ہے۔ وہاں اقسام صدقہ کے متعلق سوال تھا۔ یہاں کَمیّت کے متعلق سوال ہے یعنی کتنا دے؟ سو اس
a
5:91, 92.
226
Important Words:
الخمر (wine) is the noun-infinitive from خمر. They say خمر الشیء meaning, he veiled or covered up the thing. خمرالشھادة means, he concealed the evidence. خمرالعجین means, he leavened the dough and left it till it became well fermented. خامره means, it became mixed or blended with it; it infected or pervaded it. A veil worn by a woman is called خمار because it screens or covers her face and head. Wine is called خمر because it covers or obscures or infects the intellect or the senses, or because it agitates and excites the brain so as to make it uncontrolled. The word is specific for wine prepared from grapes but is also used generally (Aqrab & Lane).
المیسر (game of hazard) is derived from یسر i.e. he became docile and submissive. یسرت المرأة means, the woman was easily delivered of the child. ایسرالرجل means, the man became well off. یسرفلان means, such a one played a game of hazard or a game of chance, i.e. he gambled. Thus the primary meaning of the word is to get a thing easily and thereby become well off. A game of chance or a game of hazard is called میسر because by means of such games people seek to become rich easily and quickly without undergoing the trouble of earning with work and labour. The word المیسر is used to indicate (1) any game of hazard or game of chance; (2) a game of hazard played by the Arabs with headless arrows; (3) play for stakes and wages (Lisan & Mufradat).
اثم (sin) is the noun-infinitive from اثم meaning, he did what was unlawful. اثم means: (1) that which is unlawful (Aqrab); (2) that which keeps back a person from what is good (Mufradat); (3) punishment of sins and evil actions (Lane).
عفو (spare) is derived from عفا. They say عفا الشیء i.e. the thing became long and abundant. عفو means: (1) what exceeds or remains over and above one’s requirements. (2) the best portion of a thing (Aqrab).
Commentary:
While dealing with the subject of war, the Quran fittingly turns to the subject of wine and gambling which are directly related to war.
It was customary among Arabs in times of war to cast lots in the name of a few wealthy persons, and those in whose name the lots were drawn were bound to feed the army and supply it with wine. This is how the Arabs defrayed the expenses of war. So when Muslims were called upon to take arms, they naturally enquired of the Holy Prophet about the legality of this peculiar way of meeting the expenses of war and about the use of wine also, which was considered essential to produce a state of reckless courage in the fighters so as to make them blind to all consequences. Islam declared both these practices unlawful because their harm was greater than their advantage. The conviction of faith hadinfused into the hearts of believers far greater and nobler courage than the blind daring engendered by drinking. Similarly, the expenses of war were to be met in a fairer and more respectable manner than the casting of lots. The burden must fall on all according to their means and must come through willing and eager contributions by the faithful.
The clause, their sin is greater than their advantage, embodies a very important principle. A thing should not be adopted simply because it contains some advantage nor should a thing be condemned simply because it is harmful in certain respects. On the contrary, both sides should be carefully weighed and a thing should be condemned only if its harm outweighs its advantage. It is in fact a great characteristic of Islam that it never condemns a thing wholesale but frankly and freely admits even the smallest good that may be found in it. Islam prohibits certain things not because it considers them to be devoid of all good, for there is nothing in the world which is wholly bad, but because their evil outweighs their good. This is why, while prohibiting the use of intoxicants and games of chance because of their great harm, Islam has not failed to acknowledge the few advantages they possess.
It is worthy of note that of all religions, Islam alone has forbidden the use of wine. In Hinduism, drinking forms an essential part of certain religious ceremonies. Judaism does not seem to prohibit drinking, because nowhere has the Bible declared it to be unlawful; while according to the New Testament, the very first miracle which Jesus showed was that he turned water into wine for the use of a marriage party (John 2:7-9).
Attempts have been made during the ages by social reformers, and even the help of legislation has been enlisted in some countries, to put an end to wine-drinking. But all such attempts have so far failed. The only experiment on record which met with complete success in this direction was that made in Arabia more than thirteen hundred years ago. A whole people steeped in drinking became absolute teetotallers by the mere declaration by the Prophet that God had forbidden drinking. This constitutes no small testimony to the great hold that Islam had come to possess on the minds of the unlettered and unruly Arabs, and to the wonderful transformation it had brought about in their lives.
From the meaning of the word خمر (wine) as given above under Important Words it should not be understood that Islam prohibits the use of only such quantity of wine as may make one drunk. The Holy Prophet has made it definitely clear that even small doses of such things as may intoxicate one when used in larger doses are unlawful (Tirmidhi).
When the principal means hitherto employed in Arabia for meeting the expenses of war, i.e. by casting lots, was prohibited, the question naturally arose as to how the expenses of war were to be met. Believers, realizing that they would themselves have to meet these expenses, hastened to inquire of the Holy Prophet as to how much they would have to contribute towards the expenses of war. In reply to their query they were told that they should spend عفو i.e. what may be spared after meeting the necessities of life. The word عفو by virtue of its twofold connotation, given under Important Words above, applies to two different classes of persons. Ordinary believers are required to spend what remains after their needs have been met, i.e. what they can spare; and the higher class of believers are expected to go ahead and spend the best portion of their possessions. If, however, the clause be applied collectively to all believers, it would mean, that in times of war, they should retain for themselves only such portion of their possessions as may suffice to meet their bare necessities of life. The balance should be spent in the cause of God. This is what God wanted them to do. Actually, however, some of the Companions spent even more than that. For instance, when the Holy Prophet appealed for funds for the campaign of Tabuk, Abu Bakr brought his entire possessions and laid them at the feet of his Master. When asked how much he had retained for himself and his family and how much he had brought to be spent in Allah’s cause, Abu Bakr replied that he had brought all that he possessed and that nothing remained in his house except the name of Allah (Tirmidhi, ch. on Manaqib & Zurqani).
Finally, a word about the sin or harm of wine and gambling, as mentioned in the verse under comment, appears to be called for. Though Islam was the first to prohibit the use of intoxicants and games of chance, the world now appears to be agreed on condemning these two evils which so deeply affect not only the physical but also the moral and spiritual condition of man. Here are some quotations in which non-Muslim writers have forcefully pointed out the harmful effects of wine:
(1) "Alcoholism is an important factor in the causation of disease; and in all diseases alcoholics are bad patients. In epidemics the mortality among drinkers is excessive; and the general power of resistance to disease, injury, and fatigue is diminished…Alcoholism lessens the chance of life; the English life-insurance companies found that the presumptive length of life of non-drinkers was about twice that of drinkers…The close relationship of alcoholism and crime is well known and the statistics of Baer, Kurella, Gallavardin and Sichart show that from 25 to 85 per cent of all malefactors are drunkards. The rate of suicide varies with the general rate of consumption of alcohol in different countries…
"The evil effects of alcoholism are evident in the drunkard’s posterity…Epilepsy, insanity, idiocy and various forms of physical, mental, and moral degeneracy are very disproportionately prevalent among the offsprings of alcoholics" (Jew. Enc. i. 333-334).
(2) "The effects of consumption of alcohol are almost all due to its action upon the nervous system. Thus the immediate sensation of well-being is due to the flushing of the skin, suppressing temporarily the sense of chill, and to the fact that the sensibility to minor pains and inconveniences becomes blunted; whilst with larger doses the diminution of the power of self-control and sense of personal responsibility gives rise to excitability. In the secondary stage the fineness of the senses (hearing, touch, taste and vision) is affected, and this gives rise to an inability to control bodily movements such as facial expression. In the advanced stage of drunkenness, the intellectual processes of judgement and control are suspended." (Enc. Brit. 14th Edition, i. 540).
(3) "Alcohol is a poison for protoplasm, that is, for the soft plastic material which is the essential constituent of every one of the minute cells that make up living organisms, whether animal or vegetable. Its poisonous effect in very dilute solution is easily shown on lowly organisms…
"The nerve cells of the brain, the most highly organised and delicate of the tissues, very early show the effect of alcohol. Many of the test observers of their own mental processes, such as Helmholtz and Huxley, have expressed themselves strongly as to the harmful effect of minute doses of alcohol on brain work. It would seem that the 'stimulating' effect is really due to the paralysis of the very highest nerve-centres, so that cheerfulness, wit, and recklessness have free play. Large numbers of psychometric experiments under conditions of the greatest accuracy prove that alcohol, in small dietetic doses, exercises a distinctly paralysing effect on the working of the brain. Some mental processes are quickened for a short time, and then a retarding effect shows itself, which is prolonged and much more than cancels the apparent beneficial result…
"There is universal testimony as to the close relationship between excessive drinking and breaches of the moral law and the law of the State. This is a direct consequence of the paralysis of the higher faculties, intellectual and moral, and the resulting free play given to the lower inclinations" (Enc. Rel. Eth, i. 299-301).
As to the harm caused by gambling the following quotation would suffice:
"The vicious tendency of gambling has never been called in question. Lord Beaconsfield spoke of it as 'a vast engine of national demoralization'…In 12 years (1895-6 to 1906-7) there were 156 suicides or attempted suicides in England assigned to this cause, as well as 719 cases of theft or embezzlement and 442 bankruptcies. In view of these facts, it is not surprising that, in all civilized countries, gambling is subjected to definite legislative restraints…It is, as Herbert Spencer says, a kind of action by which pleasure is obtained at the cost of pain to another. The happiness of the winner implies the misery of the loser. This kind of action, therefore, is essentially anti-social; it sears the sympathies, cultivates a hard egoism, and so produces a general deterioration of character. It is a habit intrinsically savage…In an atmosphere of brotherhood no form of gambling could exist…But the immorality of gambling may be argued on higher grounds than a calculation of pleasure.
"(a) Every gambling transaction involves a transfer of property in one shape or another. When the gambler is asked why he stakes his money on a game or a race, his reply is, 'To add an interest to the game'. The interest thus added is, simply stated, the interest of acquisition. If the real object were, as is claimed, merely the sport and the excitement, then men might just as well wager counters, or, for the matter of that, agree to hand over all winnings to public charities. But this is not done. The transfer of property, in one shape or another, is essential to the act. There are only three ways in which property can be legitimately acquired—by gift, by labour, and by exchange. Gambling stands outside all of these.
"(b) Its motive is, however, carefully disguised covetousness. It is an attempt to get property without paying the price for it. It is a violation of the law of equivalents. It is a kind of robbery by mutual agreement; but it is still robbery, just as duelling, which is murder by mutual agreement, is still treated as murder. It is begotten of covetousness; it leads to idleness.
"(c) It is, moreover, an appeal to chance. If in any contest skill comes in, odds are given or handicaps arranged so as to equalize the chances as far as possible. To make chance the arbiter of conduct is to subvert the moral order and stability of life.
"(d) It concentrates attention upon lucre, and thereby withdraws attention from worthier objects of life" (Enc. Rel. Eth. vi. pp. 165-166).
e
5:91, 92.
261
Khamarush-Shai’a means, he veiled or covered up or concealed the thing. Wine is called Khamr because it covers or obscures or affects the intellect or the senses, or because it agitates and excites the brain so as to make it lose its power of control. The word is specifically used for wine prepared from grapes but signifies all intoxicants (Lane). "Alcoholism is an important factor in the causation of disease; and in all diseases alcoholics are bad patients. In epidemics the mortality among drinkers is excessive; and the general power of resistance to disease, injury, and fatigue is diminished.....Alcoholism lessens the chance of life; the English life-insurance companies found that the presumptive length of life of non-drinkers was about twice that of drinkers. The close relationship of alcoholism and crime is well- known; and the statistics of Baer, Kurella and Gallavardin and Sichart show that from 25 to 85 per cent of all malefactors are drunkards... "The evil effects of alcoholism are
262
Aisarar-Rajulu means, man became well off. Maisar is so called because the gambler seeks to become rich quickly and easily without undergoing the trouble of earning wealth by hard work. "The vicious tendency of gambling has never been called in question. It is essentially anti-social; it sears the sympathies, cultivates hard egoism and so produces a general deterioration of character. It is a habit intrinsically savage....Its motive is carefully disguised covetousness. It is an attempt to get property without paying the price for it. It is a violation of the law of equivalents. It is a kind of robbery by mutual agreement just as duelling which is murder by mutual agreement. It is begotten of covetousness; it leads to idleness. It is, moreover, an appeal to chance. To make chance the arbiter of conduct is to subvert the moral order and stability of life. It concentrates attention upon lucre and thereby withdraws attention from worthier objects of life" (Enc. Rel. Eth.).
263
Ithm means, sin; punishment of sin; the harm that might result from sin (Lane).
264
It is characteristic of Islam that it never condemns a thing wholesale but freely and frankly admits even the smallest good that may be found in it. Islam prohibits certain things not because it considers them to be devoid of all good, for there is nothing in the world, which is wholly bad, but because their evil outweighs their good. While prohibiting the use of intoxicants and games of chance because of their great harm, Islam has not failed to acknowledge the few advantages they possess.
265
‘Afw means, (a) what exceeds or remains over and above one’s requirements, and the spending of what does not cause hardship to the giver; (b) the best portion of a thing; (c) giving without being asked (Aqrab). Ordinary believers are required to spend what remains after their own legitimate needs have been met, and the higher class of believers are expected to spend the best portion of their possessions. If, however, the clause be applied collectively to all believers, it would mean that in times of war they should retain for themselves only such portion of their possessions as may suffice to meet their bare necessities of life.
وَالۡاَنۡعٰمَ خَلَقَہَا ۗ لَکُمۡ فِیۡہَا دِفۡءٌ وَّمَنٰفِعُ وَمِنۡہَا تَاۡکُلُوۡنَ
6:143; 23:22; 36:72, 74; 40:80, 81.
6:143; 23:22; 36:72, 74; 40:80, 81.
6:143; 23:22; 36:72-74; 40:80-81.
Commentary:
This verse contains a crushing reply to man’s arrogance referred to in the previous verse. It purports to say that though he has been created by God, yet he claims to be independent of Him. As regards himself, however, he exercises control over things which he has not created and freely subjects them to his service. Nay, he does not even hesitate to take their life, asserting that, as he is superior to all creation, it is permissible for him to slaughter animals for his own use. If it is true that lower life can be sacrificed for the higher one and if it is permissible for man to exact service from animals, then with what justification can he object to God’s rule over him or to the authority of His Messenger? Why does he cavil and carp when he sees in his own case the same law enforced which he himself enforces in the case of others?
The verse may have another interpretation. In the previous verse the objections of those who found fault with God for His sending down the angels with His word upon whomsoever of His servants He pleases were answered. Disbelievers objected to God’s selection of a person of humble origin for His revelation. The answer given was that when God had bestowed His favours upon them, although they had been created from such humble and paltry matter as seminal fluid, they could not possibly object to His bestowing His favours upon a Prophet whom they regarded as humble.
e
6:143; 23:22; 36:72, 74; 40:80, 81.
a
6:143; 23:22; 36:72-74; 40:80-81.
1807
Commentary:
This verse contains a crushing reply to man’s arrogance referred to in the previous verse. It purports to say that though he has been created by God, yet he claims to be independent of Him. As regards himself, however, he exercises control over things which he has not created and freely subjects them to his service. Nay, he does not even hesitate to take their life, asserting that, as he is superior to all creation, it is permissible for him to slaughter animals for his own use. If it is true that lower life can be sacrificed for the higher one and if it is permissible for man to exact service from animals, then with what justification can he object to God’s rule over him or to the authority of His Messenger? Why does he cavil and carp when he sees in his own case the same law enforced which he himself enforces in the case of others?
The verse may have another interpretation. In the previous verse the objections of those who found fault with God for His sending down the angels with His word upon whomsoever of His servants He pleases were answered. Disbelievers objected to God’s selection of a person of humble origin for His revelation. The answer given was that when God had bestowed His favours upon them, although they had been created from such humble and paltry matter as seminal fluid, they could not possibly object to His bestowing His favours upon a Prophet whom they regarded as humble.
b
6:143; 23:22; 36:72, 74; 40:80, 81.
لَقَدۡ اَرۡسَلۡنَا رُسُلَنَا بِالۡبَیِّنٰتِ وَاَنۡزَلۡنَا مَعَہُمُ الۡکِتٰبَ وَالۡمِیۡزَانَ لِیَقُوۡمَ النَّاسُ بِالۡقِسۡطِ ۖ وَاَنۡزَلۡنَا الۡحَدِیۡدَ فِیۡہِ بَاۡسٌ شَدِیۡدٌ وَّمَنٰفِعُ لِلنَّاسِ وَلِیَعۡلَمَ اللّٰہُ مَنۡ یَّنۡصُرُہٗ وَرُسُلَہٗ بِالۡغَیۡبِ ۚ اِنَّ اللّٰہَ قَوِیٌّ عَزِیۡزٌ
7:102; 14:10; 35:26.
42:18; 55:8.
مِيْزَان (Mizan) 的意思可以是: (a) 与别人相处所应该遵循的公平交易原则; (b) 衡量、估计、评价和判断人的行为的标准; (c) 全宇宙无所不在的、保持万物公正平衡的天平; (d) 穆圣的实践和 «古兰经» 的正确运用; (e) 遵循中庸之道, 避免极端; (f) 以观察和经历为基础的理智和理论。
7:102; 14:10; 35:26.
42:18; 55:8.
Mizan may mean, (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium among all things. (d) Practice of the Holy Prophet and right use of the Book of God. Following the golden mean and avoiding extremes. (f) Reasons and arguments based on observation and experience.
Al-Hadid (iron) is the metal which perhaps has played the greatest and most useful part in the growth and development of human civilization. The word may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things: (a) Divine Laws; (b) the system which maintains just equilibrium in human social relations and (c) political power which compels obedience to Divine Laws.
7:102; 14:10; 35:26.
42:18; 55:8.
Commentary:
الکتاب signifies the eternal divine laws. المیزان has different senses with different scholars. Some of these are: (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium between all things. (d) Practice or example of the Holy Prophet and right use of the Book of God. (e) The capacity for leadership by means of which the Holy Prophet, in conformity with the Book of Allah, established a system of justice between the State, the society and the individual. (f) Following the golden means and avoiding extremes in the discharge of one’s obligations towards God and men. (g) Reasons and arguments based on observation and experience. See also 42:18 and 55:10.
الحدید (iron) is the metal which has perhaps played the greatest and most useful part in the growth and development of human civilization. It may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things, viz. (a) divine laws; (b) the system which maintains just equilibrium in human social relations and (c) the power to compel obedience to divine laws.
c
7:102; 14:10; 35:26.
d
42:18; 55:8.
1403
مِيْزَان (Mizan) 的意思可以是: (a) 与别人相处所应该遵循的公平交易原则; (b) 衡量、估计、评价和判断人的行为的标准; (c) 全宇宙无所不在的、保持万物公正平衡的天平; (d) 穆圣的实践和 «古兰经» 的正确运用; (e) 遵循中庸之道, 避免极端; (f) 以观察和经历为基础的理智和理论。
a
7:102; 14:10; 35:26.
b
42:18; 55:8.
4166
Commentary:
الکتاب signifies the eternal divine laws. المیزان has different senses with different scholars. Some of these are: (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium between all things. (d) Practice or example of the Holy Prophet and right use of the Book of God. (e) The capacity for leadership by means of which the Holy Prophet, in conformity with the Book of Allah, established a system of justice between the State, the society and the individual. (f) Following the golden means and avoiding extremes in the discharge of one’s obligations towards God and men. (g) Reasons and arguments based on observation and experience. See also 42:18 and 55:10.
الحدید (iron) is the metal which has perhaps played the greatest and most useful part in the growth and development of human civilization. It may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things, viz. (a) divine laws; (b) the system which maintains just equilibrium in human social relations and (c) the power to compel obedience to divine laws.
c
7:102; 14:10; 35:26.
d
42:18; 55:8.
2997
Mizan may mean, (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium among all things. (d) Practice of the Holy Prophet and right use of the Book of God. Following the golden mean and avoiding extremes. (f) Reasons and arguments based on observation and experience.
2998
Al-Hadid (iron) is the metal which perhaps has played the greatest and most useful part in the growth and development of human civilization. The word may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things: (a) Divine Laws; (b) the system which maintains just equilibrium in human social relations and (c) political power which compels obedience to Divine Laws.