يُتِمَّ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "يُتِمَّ".
- and to complete
- He will perfect
- and that He may complete
- this is for those who desire to complete the suckling
Occurrences in Quran
Found 4 verses containing "يُتِمَّ".
۞ وَٱلْوَٰلِدَٰتُ يُرْضِعْنَ أَوْلَٰدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَ ۚ وَعَلَى ٱلْمَوْلُودِ لَهُۥ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِٱلْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَآرَّ وَٰلِدَةٌۢ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُۥ بِوَلَدِهِۦ ۚ وَعَلَى ٱلْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوٓا۟ أَوْلَٰدَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِٱلْمَعْرُوفِ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
176
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
177
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
178
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
179
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
1
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
2
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
3
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
4
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
5
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
6
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
240
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
286
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
287
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
288
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
288A
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى ٱلْمَرَافِقِ وَٱمْسَحُوا۟ بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى ٱلْكَعْبَيْنِ ۚ وَإِن كُنتُمْ جُنُبًا فَٱطَّهَّرُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ ۚ مَا يُرِيدُ ٱللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ
2:186; 2:287.
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
2:186; 2:287.
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
See {610} - {612}.
2:186.
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
3
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
a
2:186.
646
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
725
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
725A
See {610} - {612}.
يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ
61:9.
61:9.
Christians living in Arabia had incited their powerful co-religionists in Syria, and, by their help, had sought to extinguish the light of Islam that God had kindled in Arabia. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet.
61:9.
Commentary:
The words, They desire to extinguish the light of Allah with their mouths, signify that they seek to injure the cause of Islam by making false propaganda against it and by inciting others to harm it. As borne out by history, the Christians of Arabia incited their powerful co-religionists in Syria and, by their help, sought to extinguish the light of Islam that God had kindled in Arabia. They are told in this verse that their plots and machinations would in no way succeed in injuring the cause of Islam. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet. See under 2:103.
a
61:9.
a
61:9.
1192
Commentary:
The words, They desire to extinguish the light of Allah with their mouths, signify that they seek to injure the cause of Islam by making false propaganda against it and by inciting others to harm it. As borne out by history, the Christians of Arabia incited their powerful co-religionists in Syria and, by their help, sought to extinguish the light of Islam that God had kindled in Arabia. They are told in this verse that their plots and machinations would in no way succeed in injuring the cause of Islam. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet. See under 2:103.
b
61:9.
1178
Christians living in Arabia had incited their powerful co-religionists in Syria, and, by their help, had sought to extinguish the light of Islam that God had kindled in Arabia. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet.
لِّيَغْفِرَ لَكَ ٱللَّهُ مَا تَقَدَّمَ مِن ذَنۢبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُۥ عَلَيْكَ وَيَهْدِيَكَ صِرَٰطًا مُّسْتَقِيمًا
یہ سورۃ صلح حدیبیہ کے متعلق ہے اور اس میں کہا گیا ہے کہ فتح مکہ سے پہلے ایک اور فتح آنے والی ہے یعنی حدیبیہ کی صلح۔ جس میں عرب کے بہت سے قبیلے رسول کریم صلی اللہ علیہ وسلم سے معاہدہ کریں گے۔ محمد رسول اللہ صلی اللہ علیہ وسلم کو چاہیے اس وقت عفو سے کام لیں اور جو خطائیں عرب پہلے کر چکے ہیں ان کے لئے بھی مغفرت چاہیں اور ان کے لئے بھی جو صلح حدیبیہ اور فتح مکہ کے زمانہ کے درمیان ہونے والی ہیں۔ ورنہ یہ مرادنہیں کہ رسول کریم صلی اللہ علیہ وسلم نے کوئی گناہ کیا تھا۔ چنانچہ ہر شخص سمجھ سکتا ہے کہ جہاں بھی ذَنْب کا ذکر آتا ہے فتح کے موقعہ پر آتا ہے۔ پس ذَنْبسے مراد آپ کا کیا ہو
The verse has been deliberately misrepresented, or, through lack of knowledge of Arabic idiom and phrase, misinterpreted by some Christian writers as signifying that the Holy Prophet was guilty of moral lapses. It is an article of faith with Muslims, as enjoined by the Qur’an, that God’s Prophets are born sinless and they remain sinless throughout their lives. They do not say or do anything contrary to Divine commandments (21:28). As they are commissioned by God to purge men of sins, so they cannot possibly commit sins themselves. And of Divine Messengers the Holy Prophet was the noblest and the purest. The Qur’an abounds in verses which speak in glowing terms of the purity and spotlessness of his life (2:130; 3:32; 3:165; 6:163; 7:158; 8:25; 33:22; 48:11; 53:3, 4; 68:5 & 81:20-22). For the expression li-Yaghfira, see {2612}.
A man of such high moral stature as the Holy Prophet, who raised a whole people, sunk into the lowest depths of moral turpitude, to the highest pinnacle of spiritual eminence, could not possibly be guilty of such moral lapses as his detractors have vainly sought to impute to him. A quite simple and harmless word, Dhanb, has been taken advantage of to malign him. The word signifies such frailties as adhere to human nature, and to errors as are calculated to bring about harmful results. The verse signifies that God would protect the Holy Prophet from the harmful results that would follow in the wake of the promised victory referred to in the preceding verse, inasmuch as large masses of people would enter the fold of Islam, and naturally their moral and spiritual training and upbringing would not be of the desired standard. That is why wherever in the Qur’an success and victories are promised to the Holy Prophet, he is enjoined to seek protection of God from his Dhanb, i.e. human weaknesses wh
The words 'past and present' signify that the charges, that were levelled against the Holy Prophet in the past by the Quraish, and those that will be levelled against him in future by his enemies, will all be dispelled and he will stand completely vindicated.
Important Words:
لیغفر (that He may cover up). They say غفر المتاع i.e. he put the goods into the bag and covered and protected them. غفرانand مغفرة both infinitive nouns mean, protection and preservation. مغفر means, helmet and غفارة means, cloth worn beneath the veil to keep it clean (Lane, Mufradat & Aqrab). See also 2:59; 14:42 & 40:56.
ذنبک (thy shortcomings).ذنبه means, he followed his trail, not quitting his track. ذنب therefore, signifies such natural failings or frailties as adhere to human nature. أذنب means, he committed a sin, a crime, a misdemeanour, fault, etc. According to Imam Raghib ذنب means, such errors and mistakes as bring about a harmful result. It differs from اثم in being either intentional or committed through inadvertence while اثم is peculiarly intentional (Lane). See also 3:17.
Commentary:
The verse has been deliberately misrepresented, or, through lack of knowledge of Arabic idiom and phrase, misinterpreted, by Christian missionaries as signifying that the Holy Prophet was guilty of some moral lapses. But it bears no such construction. It is an article of faith with Muslims, as enjoined by the Quran that God’s Prophets are born sinless and they remain sinless throughout their lives. They are incapable of saying or doing anything contrary to Divine commandments (21:28). As they are commissioned by God to purge men of sins, they cannot themselves commit sins. And of Divine Messengers the Holy Prophet was the noblest and the purest. The Quran abounds in verses which speak in glowing terms of the purity and spotlessness of his life. Here are a few of them:
(a) Say, if you love Allah, follow me; then will Allah love you (3:32). (b) Verily, Allah has conferred a favour on the believers by raising among them a Messenger from among themselves, who recites to them His signs, and purifies them and teaches them the Book and wisdom (3:165). (c) Say, my Prayer and my sacrifice and my life and my death are all for Allah, the Lord of all the worlds (6:163). (d) Those who follow the Messenger, the Prophet, the Immaculate (sinless) One…(7:158). (e) O ye who believe! respond to Allah, and the Messenger when he (the Messenger) calls you that he may give you life (8:25). (f) Verily, you have in the Prophet of Allah an excellent model (33:22). (g) Verily, those who swear allegiance to thee, indeed, swear allegiance to Allah (48:11). (h) Your Companion has neither erred, nor has he gone astray, nor does he speak out of his own desire (53:3-4). (i) And thou dost surely possess very high moral excellences (68:5). (j) A noble Messenger, possessor of power, established in the presence of the Lord of the Throne, one who should be obeyed and who is faithful to his trust (81:20-22).
A man of such high moral stature, as the Holy Prophet, who raised a whole people sunk into the lowest depths of moral turpitude to the highest pinnacles of spiritual eminence, could not possibly be guilty of such moral lapses as his detractors seek to impute to him.
A quite simple and harmless word— ذنب —is taken advantage of to malign him. The word, among other things, signifies such frailties as adhere to human nature, and errors as are calculated to bring about harmful results. In this sense of the word the verse signifies that God would protect the Holy Prophet from the harmful results that would follow in the wake of the promised victory referred to in the preceding verse, inasmuch as, large masses of people would enter the fold of Islam, and naturally their moral and spiritual training and upbringing would not be of the desired standard. That is why wherever in the Quran success and victories are promised to the Holy Prophet, he is enjoined to seek protection of God from his ذنب i.e. human weakness which might stand in the way of the realization of his great mission which is the spread and expansion of Islam and the creation of a disciplined community of high morals. The fact that of the four words جناح and جرم and اثم and ذنب, which possess almost similar connotations, the first three have not been used in the Quran with regard to Prophets of God, shows that ذنب does not possess the sinister meaning which the other three words possess. Besides, according to the Quranic idiom, the expression ذنبک, if at all ذنبbe taken to signify a sin or crime, would mean "the sins attributed to thee or alleged to have been committed by thee or the sins committed against thee." Elsewhere in the Quran (5:30) a similar expression اثمی (my sin) means, the sin committed against me. Thus the verse under comment means that as a result of the great victory, i.e. the Treaty of Hudaibiyyah, all the sins and crimes and faults which his enemies imputed to the Holy Prophet, viz. that he was a cheat, an impostor or forger of lies against God and man, etc., would prove to be false, inasmuch as all sorts of people by coming into contact with Muslims would find out the truth about him. Moreover, the context also supports this meaning because grant of a clear victory and the completion of Divine favour upon the Holy Prophet, referred to in this and the preceding verse do not seem to possess any relevance to the forgiveness of sins, if ذنب be taken to mean a sin. And theexpression لک may also mean "for thy sake".
The words "past and present" signify that the charges that have been levelled against the Holy Prophet in the past by the Quraish and those that will be levelled against him in future by his enemies, will all be dispelled and he will stand completely vindicated. The words seem to embody a great prophecy that in some future time the Holy Prophet will be misrepresented and misunderstood but that all misunderstandings will eventually be dissipated and Islam will shine forth in full glory, and its superiority will be established over all rival Faiths.
1
یہ سورۃ صلح حدیبیہ کے متعلق ہے اور اس میں کہا گیا ہے کہ فتح مکہ سے پہلے ایک اور فتح آنے والی ہے یعنی حدیبیہ کی صلح۔ جس میں عرب کے بہت سے قبیلے رسول کریم صلی اللہ علیہ وسلم سے معاہدہ کریں گے۔ محمد رسول اللہ صلی اللہ علیہ وسلم کو چاہیے اس وقت عفو سے کام لیں اور جو خطائیں عرب پہلے کر چکے ہیں ان کے لئے بھی مغفرت چاہیں اور ان کے لئے بھی جو صلح حدیبیہ اور فتح مکہ کے زمانہ کے درمیان ہونے والی ہیں۔ ورنہ یہ مرادنہیں کہ رسول کریم صلی اللہ علیہ وسلم نے کوئی گناہ کیا تھا۔ چنانچہ ہر شخص سمجھ سکتا ہے کہ جہاں بھی ذَنْب کا ذکر آتا ہے فتح کے موقعہ پر آتا ہے۔ پس ذَنْبسے مراد آپ کا کیا ہو
3818
Important Words:
لیغفر (that He may cover up). They say غفر المتاع i.e. he put the goods into the bag and covered and protected them. غفرانand مغفرة both infinitive nouns mean, protection and preservation. مغفر means, helmet and غفارة means, cloth worn beneath the veil to keep it clean (Lane, Mufradat & Aqrab). See also 2:59; 14:42 & 40:56.
ذنبک (thy shortcomings).ذنبه means, he followed his trail, not quitting his track. ذنب therefore, signifies such natural failings or frailties as adhere to human nature. أذنب means, he committed a sin, a crime, a misdemeanour, fault, etc. According to Imam Raghib ذنب means, such errors and mistakes as bring about a harmful result. It differs from اثم in being either intentional or committed through inadvertence while اثم is peculiarly intentional (Lane). See also 3:17.
Commentary:
The verse has been deliberately misrepresented, or, through lack of knowledge of Arabic idiom and phrase, misinterpreted, by Christian missionaries as signifying that the Holy Prophet was guilty of some moral lapses. But it bears no such construction. It is an article of faith with Muslims, as enjoined by the Quran that God’s Prophets are born sinless and they remain sinless throughout their lives. They are incapable of saying or doing anything contrary to Divine commandments (21:28). As they are commissioned by God to purge men of sins, they cannot themselves commit sins. And of Divine Messengers the Holy Prophet was the noblest and the purest. The Quran abounds in verses which speak in glowing terms of the purity and spotlessness of his life. Here are a few of them:
(a) Say, if you love Allah, follow me; then will Allah love you (3:32). (b) Verily, Allah has conferred a favour on the believers by raising among them a Messenger from among themselves, who recites to them His signs, and purifies them and teaches them the Book and wisdom (3:165). (c) Say, my Prayer and my sacrifice and my life and my death are all for Allah, the Lord of all the worlds (6:163). (d) Those who follow the Messenger, the Prophet, the Immaculate (sinless) One…(7:158). (e) O ye who believe! respond to Allah, and the Messenger when he (the Messenger) calls you that he may give you life (8:25). (f) Verily, you have in the Prophet of Allah an excellent model (33:22). (g) Verily, those who swear allegiance to thee, indeed, swear allegiance to Allah (48:11). (h) Your Companion has neither erred, nor has he gone astray, nor does he speak out of his own desire (53:3-4). (i) And thou dost surely possess very high moral excellences (68:5). (j) A noble Messenger, possessor of power, established in the presence of the Lord of the Throne, one who should be obeyed and who is faithful to his trust (81:20-22).
A man of such high moral stature, as the Holy Prophet, who raised a whole people sunk into the lowest depths of moral turpitude to the highest pinnacles of spiritual eminence, could not possibly be guilty of such moral lapses as his detractors seek to impute to him.
A quite simple and harmless word— ذنب —is taken advantage of to malign him. The word, among other things, signifies such frailties as adhere to human nature, and errors as are calculated to bring about harmful results. In this sense of the word the verse signifies that God would protect the Holy Prophet from the harmful results that would follow in the wake of the promised victory referred to in the preceding verse, inasmuch as, large masses of people would enter the fold of Islam, and naturally their moral and spiritual training and upbringing would not be of the desired standard. That is why wherever in the Quran success and victories are promised to the Holy Prophet, he is enjoined to seek protection of God from his ذنب i.e. human weakness which might stand in the way of the realization of his great mission which is the spread and expansion of Islam and the creation of a disciplined community of high morals. The fact that of the four words جناح and جرم and اثم and ذنب, which possess almost similar connotations, the first three have not been used in the Quran with regard to Prophets of God, shows that ذنب does not possess the sinister meaning which the other three words possess. Besides, according to the Quranic idiom, the expression ذنبک, if at all ذنبbe taken to signify a sin or crime, would mean "the sins attributed to thee or alleged to have been committed by thee or the sins committed against thee." Elsewhere in the Quran (5:30) a similar expression اثمی (my sin) means, the sin committed against me. Thus the verse under comment means that as a result of the great victory, i.e. the Treaty of Hudaibiyyah, all the sins and crimes and faults which his enemies imputed to the Holy Prophet, viz. that he was a cheat, an impostor or forger of lies against God and man, etc., would prove to be false, inasmuch as all sorts of people by coming into contact with Muslims would find out the truth about him. Moreover, the context also supports this meaning because grant of a clear victory and the completion of Divine favour upon the Holy Prophet, referred to in this and the preceding verse do not seem to possess any relevance to the forgiveness of sins, if ذنب be taken to mean a sin. And theexpression لک may also mean "for thy sake".
The words "past and present" signify that the charges that have been levelled against the Holy Prophet in the past by the Quraish and those that will be levelled against him in future by his enemies, will all be dispelled and he will stand completely vindicated. The words seem to embody a great prophecy that in some future time the Holy Prophet will be misrepresented and misunderstood but that all misunderstandings will eventually be dissipated and Islam will shine forth in full glory, and its superiority will be established over all rival Faiths.
2764
The verse has been deliberately misrepresented, or, through lack of knowledge of Arabic idiom and phrase, misinterpreted by some Christian writers as signifying that the Holy Prophet was guilty of moral lapses. It is an article of faith with Muslims, as enjoined by the Qur’an, that God’s Prophets are born sinless and they remain sinless throughout their lives. They do not say or do anything contrary to Divine commandments (21:28). As they are commissioned by God to purge men of sins, so they cannot possibly commit sins themselves. And of Divine Messengers the Holy Prophet was the noblest and the purest. The Qur’an abounds in verses which speak in glowing terms of the purity and spotlessness of his life (2:130; 3:32; 3:165; 6:163; 7:158; 8:25; 33:22; 48:11; 53:3, 4; 68:5 & 81:20-22). For the expression li-Yaghfira, see {2612}.
2765
A man of such high moral stature as the Holy Prophet, who raised a whole people, sunk into the lowest depths of moral turpitude, to the highest pinnacle of spiritual eminence, could not possibly be guilty of such moral lapses as his detractors have vainly sought to impute to him. A quite simple and harmless word, Dhanb, has been taken advantage of to malign him. The word signifies such frailties as adhere to human nature, and to errors as are calculated to bring about harmful results. The verse signifies that God would protect the Holy Prophet from the harmful results that would follow in the wake of the promised victory referred to in the preceding verse, inasmuch as large masses of people would enter the fold of Islam, and naturally their moral and spiritual training and upbringing would not be of the desired standard. That is why wherever in the Qur’an success and victories are promised to the Holy Prophet, he is enjoined to seek protection of God from his Dhanb, i.e. human weaknesses wh
2766
The words 'past and present' signify that the charges, that were levelled against the Holy Prophet in the past by the Quraish, and those that will be levelled against him in future by his enemies, will all be dispelled and he will stand completely vindicated.