یَسۡـَٔلُ
Appears 23 times in Quran
Derived Words (9)
Words derived from the stem "یَسۡـَٔلُ".
- they do not beg
- and let the disbelievers demand
- And they ask thee
- ask of you
- He asks
- inquire
- Of Him do beg
- asking
- They ask
- They ask thee
- ask thee
Occurrences in Quran
Found 23 verses containing "یَسۡـَٔلُ".
۞ یَسۡـَٔلُوۡنَکَ عَنِ الۡاَہِلَّۃِ ۖ قُلۡ ہِیَ مَوٰقِیۡتُ لِلنَّاسِ وَالۡحَجِّ ۗ وَلَیۡسَ الۡبِرُّ بِاَنۡ تَاۡتُوا الۡبُیُوۡتَ مِنۡ ظُہُوۡرِہَا وَلٰکِنَّ الۡبِرَّ مَنِ اتَّقٰی ۗ وَاۡتُوا الۡبُیُوۡتَ مِنۡ اَبۡوٰبِہَا ۚ وَاتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
2:198; 9:36.
2:178.
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
2:198; 9:36.
2:178.
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
b
2:198; 9:36.
c
2:178.
126
伊斯兰教利用太阴系和太阳系两者计时。礼拜在白天的不同时候举行, 则使用太阳系计时, 如每日五次礼拜, 或每日的斋戒开始和中止; 凡崇拜仪式要在某一特定的月份或该月的某一时间完成者, 则使用太阴系, 如选择斋戒月份或规定朝觐的时间等。这样, 伊斯兰教利用两种体系; 因此就计时来说, 太阳系和太阴系都是伊斯兰教的。
1
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
a
2:198; 9:36.
b
2:178.
196
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
a
2:198; 9:36.
b
2:178.
217
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
218
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
یَسۡـَٔلُوۡنَکَ مَاذَا یُنۡفِقُوۡنَ ۖ قُلۡ مَاۤ اَنۡفَقۡتُمۡ مِّنۡ خَیۡرٍ فَلِلۡوٰلِدَیۡنِ وَالۡاَقۡرَبِیۡنَ وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَابۡنِ السَّبِیۡلِ ۗ وَمَا تَفۡعَلُوۡا مِنۡ خَیۡرٍ فَاِنَّ اللّٰہَ بِہٖ عَلِیۡمٌ
معترض اعتراض کرتے ہیں کہ سوال کچھ ہے اور جواب کچھ ہے۔ پوچھا تو یہ گیا ہے کہ کیا خرچ کریں اور جواب یہ دیا جاتا ہے کہ جو کچھ بھی مال میں سے خرچ کرو وہ فلاں فلاں کو دو۔ اس کا جواب یہ ہے کہ یہ اعتراض قلتِ تدبر کی وجہ سے ہے۔ سوال کا جواب آیت میں موجود ہے۔ جب فرماتا ہے کہ جو کچھ بھی اچھے مال سے خرچ کرو تو اس میں سائل کا جواب مکمل آگیا ہے۔ اول یہ کہ کوئی حد بندی نہیں‘ جتنے کی توفیق ہو اتنا خرچ کرو۔ دوم یہ کہ اس امر کا لحاظ رکھو کہ جو خرچ کرو وہ طیّب مال ہو۔ جو لوگ حرام کماتے ہیں اور اس میں سے خدا کی راہ میں خرچ کرکے سمجھتے ہیں کہ ہم نے گویا اپنے گناہ کا کفار کر دیا وہ غلطی پر ہیں۔ خ
2:178; 4:37.
The verse signifies that whatever is spent should have been honestly acquired. What is spent must be good also in the sense that it should be acceptable to the receiver and should satisfy his need and that the object on which it is spent is also worthy and laudable.
2:178; 4:37.
Important Words:
خیر (good and abundant wealth). See 2:181.
اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).
Commentary:
When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.
In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.
As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.
d
2:178; 4:37.
157
本节经文的意思是, 凡花费掉的, 应被真正得到。所花费掉的, 也必定是有益的。这所谓有益那就是对接受者来说是可接受的、并应满足他的需要, 而所花费的宗旨也要有价值且值得称赞。
3
معترض اعتراض کرتے ہیں کہ سوال کچھ ہے اور جواب کچھ ہے۔ پوچھا تو یہ گیا ہے کہ کیا خرچ کریں اور جواب یہ دیا جاتا ہے کہ جو کچھ بھی مال میں سے خرچ کرو وہ فلاں فلاں کو دو۔ اس کا جواب یہ ہے کہ یہ اعتراض قلتِ تدبر کی وجہ سے ہے۔ سوال کا جواب آیت میں موجود ہے۔ جب فرماتا ہے کہ جو کچھ بھی اچھے مال سے خرچ کرو تو اس میں سائل کا جواب مکمل آگیا ہے۔ اول یہ کہ کوئی حد بندی نہیں‘ جتنے کی توفیق ہو اتنا خرچ کرو۔ دوم یہ کہ اس امر کا لحاظ رکھو کہ جو خرچ کرو وہ طیّب مال ہو۔ جو لوگ حرام کماتے ہیں اور اس میں سے خدا کی راہ میں خرچ کرکے سمجھتے ہیں کہ ہم نے گویا اپنے گناہ کا کفار کر دیا وہ غلطی پر ہیں۔ خ
a
2:178; 4:37.
222
Important Words:
خیر (good and abundant wealth). See 2:181.
اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).
Commentary:
When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.
In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.
As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.
d
2:178; 4:37.
258
The verse signifies that whatever is spent should have been honestly acquired. What is spent must be good also in the sense that it should be acceptable to the receiver and should satisfy his need and that the object on which it is spent is also worthy and laudable.
یَسۡـَٔلُوۡنَکَ عَنِ الشَّہۡرِ الۡحَرَامِ قِتَالٍ فِیۡہِ ۖ قُلۡ قِتَالٌ فِیۡہِ کَبِیۡرٌ ۖ وَّصَدٌّ عَنۡ سَبِیۡلِ اللّٰہِ وَکُفۡرٌۢ بِہٖ وَالۡمَسۡجِدِ الۡحَرَامِ وَاِخۡرَاجُ اَہۡلِہٖ مِنۡہُ اَکۡبَرُ عِنۡدَ اللّٰہِ ۚ وَالۡفِتۡنَۃُ اَکۡبَرُ مِنَ الۡقَتۡلِ ۗ وَلَا یَزَالُوۡنَ یُقٰتِلُوۡنَکُمۡ حَتّٰی یَرُدُّوۡکُمۡ عَنۡ دِیۡنِکُمۡ اِنِ اسۡتَطٰعُوۡا ۚ وَمَنۡ یَّرۡتَدِدۡ مِنۡکُمۡ عَنۡ دِیۡنِہٖ فَیَمُتۡ وَہُوَ کَافِرٌ فَاُولٰٓئِکَ حَبِطَتۡ اَعۡمٰلُہُمۡ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۖ وَاُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
2:192.
3:87, 91; 4:138; 5:55; 47:26.
3:23; 7:148; 18:106.
信者们被告知, 假如不信仰者亵渎了圣月的圣洁, 他们应毫不犹豫地在圣月中惩罚他们, 只有这样, 神圣事物的圣洁性才能得到保障 (2:195)。注释者通常阐述, 而事实上也有这样的传说, 大意是说, 有一次穆圣派遣阿布杜拉•彬•贾希 (عَبْدُالله بِنْ جَحْش, ‘Abdullah bin Jahsh) 去传递有关一伙古来西人出发去麦加的消息。当阿布杜拉 (عَبْدُالله, ‘Abdullah) 和他的同伴到达一个名叫纳赫拉 (نَخْلَة, Nakhla) 的地方时, 他们遇上了一小伙人。阿布杜拉袭击了这伙人, 杀死了其中的一个并俘获了两个。发生这件事的日期是有疑问的, 有的认为它是在圣月中, 而另一些不以为然。消息传到麦加, 古来西人利用关于日期的怀疑而提出抗议, 说是穆斯林亵渎了圣月。加注的本节经文就在当时被启示了。
یعنی ان دونوں کی حرمت کو ضائع کرنے کی کوشش کرنا ہے۔
2:192.
3:87, 91; 4:138; 5:55; 47:26.
3:23; 7:148; 18:106.
The believers were told that if disbelievers violated the sanctity of the Sacred Months, they should not hesitate to punish them in the Sacred Months, for thus alone could the sanctity of a sacred thing be safeguarded (2:195). Commentators generally state, and in fact there are also traditions to this effect, that on one occasion the Holy Prophet sent ‘Abdullah bin Jahsh to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his companions reached a place called Nakhlah, they met a small party. ‘Abdullah attacked the party, killing one of them and capturing two. The date on which this happened was doubtful, some considering it to be one within the Sacred Month and others not. The news reached Mecca, the Quraish took advantage of the doubt and protested that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion.
2:192.
3:84, 91; 4:138; 5:55; 47:26.
3:23; 7:148; 18:106.
Important Words:
کبیر (great transgression) really stands for ذنب کبیر i.e. a great sin or great transgression or great offence. اکبر is in the comparative degree and means, a greater sin, etc.
صد (to hinder) is the infinitive from صد. They say صدہ i.e. he prevented him; he turned him back. صد عنه اومنه means, he kept back from it. Thus the word is both transitive and intransitive. صد, therefore, means: (1) to hinder or to prevent; (2) a hindrance or a barrier; (3) a mountain or a wall, etc., because it serves as a barrier (Aqrab).
یردوکم (turn you back) and یرتدد (turns back) are both derived from رد. They say ردہ i.e. he turned him back; and ارتد i.e.he himself turned back. ارتد عن الاسلام means, he turned back from Islam and reverted to a state of disbelief. مرتد means, one who turns back from his religion, particularly from Islam; one who apostatizes (Taj).
حبطت (shall be in vain). حبط البعیر means, the stomach of the camel became inflated and his belly became bound by eating unwholesome food. حبط عمله means: (1) his work or deed became null and void and went for nothing; (2) his work or deed became evil and corrupt. حبط دمه means, his blood went unavenged. حبط ماء البئر means, the water of the well receded and went down never to return to its original level (Aqrab & Lane).
Commentary:
The words translated as "to be ungrateful to Him and the Sacred Mosque" may also be rendered as "to be ungrateful to Him and to hinder men from the Sacred Mosque".
The Quran has already explained that if disbelievers violate the sanctity of a sacred month, Muslims may also retaliate in a sacred month; for thus only can the sanctity of a sacred thing be safeguarded (2:195).
The present verse provides a further reason for defending Islam, if need be, in a sacred month. Disbelievers, particularly those of Mecca, had violated the sanctity of things far more sacred than a "sacred month"––they were trying forcibly to turn men form the way of God; they were preventing people from approaching the Sacred Mosque and they had forced the Muslim dwellers of Mecca to flee from it. This was a form of persecution which was certainly much more heinous than fighting in a Sacred Month.
Commentators generally state, and in fact there are also traditions to the effect, that once the Holy Prophet sent one of his Companions, named ‘Abdullah bin Jahsh, to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his comrades reached a place called Nakhlah, they met a small party proceeding to Mecca. Guided by his own judgement and without any instruction to that effect from the Prophet, ‘Abdullah attacked the party, killing one of them and capturing two. The date was doubtful, some considering it to be as one of the Sacred Month and others as not. When the news reached Mecca, the Quraish took advantage of the doubt as regards date and clamoured that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion (Tabari, Hisham & Zurqani).
The verse acknowledges the sanctity of the Sacred Months and considers it an act of sin and transgression knowingly to fight in a sacred month, but forcefully points out that the sanctities which disbelievers were violating were far more worthy of safeguarding. Disbelievers were forcibly preventing people from accepting Islam. They did not allow Muslims to approach the Sacred Mosque and they had mercilessly turned the Prophet and his followers out of their homes.
The verse should not be understood to imply that Muslims did start a fight in a sacred month, it only purports to bring home to disbelievers the fact that in view of their persistent violation of highly sacred thing, it does not lie in their mouth to accuse Muslim of violating the sanctity of a sacred month.
The clause it is they whose works shall be vain in this world and the next does not mean that everything that a renegade from Islam, or, for that matter, everything that a disbeliever, does will go for nothing and produce no result. The clause only means that such actions of the renegades as they might do to weaken the cause of Islam in this world as well as those of their actions which they might perform in opposition to the teaching of Islam in order to win the pleasure of God in the world to come, will all be in vain. Thus the clause does not refer to such good actions as a person may perform in the state o unbelief; for, as the Quran expressly states, these must have their reward (99:8) which may either take the form of the acceptance of Islam or that of the lightening of punishment. The Holy Prophet is reported to have said about his uncle Abu Talib that on account of the good treatment the latter extended to him, he is likely to be only lightly punished for his non-acceptance of Islam (Bukhari). On another occasion when Hakim bin Hizam, a nephew of his wife Khadijah, asked the Prophet whether he would get any reward for the good deeds he did before he accepted Islam, the Holy Prophet said, "your very acceptance of Islam is a reward thereof" (Bukhari).
The clause, their works shall be vain in this world and the next, also signifies that if such men as apostatize from Islam had not done so, their deeds would have brought them the great reward promised to Muslims both in this world and the next, but by apostatizing from Islam they had totally deprived themselves of this twofold reward.
Finally, the clause, and they will not cease fighting you until they turn you back from your faith, if they can, throws a flood of light on the attitude of disbelievers towards Muslim. They were not only the first to begin hostilities, but had also vowed not to cease fighting until Islam had been totally wiped out from Arabia and not a soul remained to call himself a Muslim. This clear testimony of the Quran should be an eye-opener for those who accuse Muslims of being aggressors in their early struggle against disbelievers. The words, if they can, are highly eulogistic of the Companions of the Holy Prophet. Do what they could, disbelievers would never be able to turn back Muslims from their faith. Their love for Islam was too deep to be extirpated by persecution however severe and bitter it might be.
b
2:192.
c
3:87, 91; 4:138; 5:55; 47:26.
d
3:23; 7:148; 18:106.
159
信者们被告知, 假如不信仰者亵渎了圣月的圣洁, 他们应毫不犹豫地在圣月中惩罚他们, 只有这样, 神圣事物的圣洁性才能得到保障 (2:195)。注释者通常阐述, 而事实上也有这样的传说, 大意是说, 有一次穆圣派遣阿布杜拉•彬•贾希 (عَبْدُالله بِنْ جَحْش, ‘Abdullah bin Jahsh) 去传递有关一伙古来西人出发去麦加的消息。当阿布杜拉 (عَبْدُالله, ‘Abdullah) 和他的同伴到达一个名叫纳赫拉 (نَخْلَة, Nakhla) 的地方时, 他们遇上了一小伙人。阿布杜拉袭击了这伙人, 杀死了其中的一个并俘获了两个。发生这件事的日期是有疑问的, 有的认为它是在圣月中, 而另一些不以为然。消息传到麦加, 古来西人利用关于日期的怀疑而提出抗议, 说是穆斯林亵渎了圣月。加注的本节经文就在当时被启示了。
2
یعنی ان دونوں کی حرمت کو ضائع کرنے کی کوشش کرنا ہے۔
a
2:192.
b
3:84, 91; 4:138; 5:55; 47:26.
c
3:23; 7:148; 18:106.
224
Important Words:
کبیر (great transgression) really stands for ذنب کبیر i.e. a great sin or great transgression or great offence. اکبر is in the comparative degree and means, a greater sin, etc.
صد (to hinder) is the infinitive from صد. They say صدہ i.e. he prevented him; he turned him back. صد عنه اومنه means, he kept back from it. Thus the word is both transitive and intransitive. صد, therefore, means: (1) to hinder or to prevent; (2) a hindrance or a barrier; (3) a mountain or a wall, etc., because it serves as a barrier (Aqrab).
یردوکم (turn you back) and یرتدد (turns back) are both derived from رد. They say ردہ i.e. he turned him back; and ارتد i.e.he himself turned back. ارتد عن الاسلام means, he turned back from Islam and reverted to a state of disbelief. مرتد means, one who turns back from his religion, particularly from Islam; one who apostatizes (Taj).
حبطت (shall be in vain). حبط البعیر means, the stomach of the camel became inflated and his belly became bound by eating unwholesome food. حبط عمله means: (1) his work or deed became null and void and went for nothing; (2) his work or deed became evil and corrupt. حبط دمه means, his blood went unavenged. حبط ماء البئر means, the water of the well receded and went down never to return to its original level (Aqrab & Lane).
Commentary:
The words translated as "to be ungrateful to Him and the Sacred Mosque" may also be rendered as "to be ungrateful to Him and to hinder men from the Sacred Mosque".
The Quran has already explained that if disbelievers violate the sanctity of a sacred month, Muslims may also retaliate in a sacred month; for thus only can the sanctity of a sacred thing be safeguarded (2:195).
The present verse provides a further reason for defending Islam, if need be, in a sacred month. Disbelievers, particularly those of Mecca, had violated the sanctity of things far more sacred than a "sacred month"––they were trying forcibly to turn men form the way of God; they were preventing people from approaching the Sacred Mosque and they had forced the Muslim dwellers of Mecca to flee from it. This was a form of persecution which was certainly much more heinous than fighting in a Sacred Month.
Commentators generally state, and in fact there are also traditions to the effect, that once the Holy Prophet sent one of his Companions, named ‘Abdullah bin Jahsh, to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his comrades reached a place called Nakhlah, they met a small party proceeding to Mecca. Guided by his own judgement and without any instruction to that effect from the Prophet, ‘Abdullah attacked the party, killing one of them and capturing two. The date was doubtful, some considering it to be as one of the Sacred Month and others as not. When the news reached Mecca, the Quraish took advantage of the doubt as regards date and clamoured that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion (Tabari, Hisham & Zurqani).
The verse acknowledges the sanctity of the Sacred Months and considers it an act of sin and transgression knowingly to fight in a sacred month, but forcefully points out that the sanctities which disbelievers were violating were far more worthy of safeguarding. Disbelievers were forcibly preventing people from accepting Islam. They did not allow Muslims to approach the Sacred Mosque and they had mercilessly turned the Prophet and his followers out of their homes.
The verse should not be understood to imply that Muslims did start a fight in a sacred month, it only purports to bring home to disbelievers the fact that in view of their persistent violation of highly sacred thing, it does not lie in their mouth to accuse Muslim of violating the sanctity of a sacred month.
The clause it is they whose works shall be vain in this world and the next does not mean that everything that a renegade from Islam, or, for that matter, everything that a disbeliever, does will go for nothing and produce no result. The clause only means that such actions of the renegades as they might do to weaken the cause of Islam in this world as well as those of their actions which they might perform in opposition to the teaching of Islam in order to win the pleasure of God in the world to come, will all be in vain. Thus the clause does not refer to such good actions as a person may perform in the state o unbelief; for, as the Quran expressly states, these must have their reward (99:8) which may either take the form of the acceptance of Islam or that of the lightening of punishment. The Holy Prophet is reported to have said about his uncle Abu Talib that on account of the good treatment the latter extended to him, he is likely to be only lightly punished for his non-acceptance of Islam (Bukhari). On another occasion when Hakim bin Hizam, a nephew of his wife Khadijah, asked the Prophet whether he would get any reward for the good deeds he did before he accepted Islam, the Holy Prophet said, "your very acceptance of Islam is a reward thereof" (Bukhari).
The clause, their works shall be vain in this world and the next, also signifies that if such men as apostatize from Islam had not done so, their deeds would have brought them the great reward promised to Muslims both in this world and the next, but by apostatizing from Islam they had totally deprived themselves of this twofold reward.
Finally, the clause, and they will not cease fighting you until they turn you back from your faith, if they can, throws a flood of light on the attitude of disbelievers towards Muslim. They were not only the first to begin hostilities, but had also vowed not to cease fighting until Islam had been totally wiped out from Arabia and not a soul remained to call himself a Muslim. This clear testimony of the Quran should be an eye-opener for those who accuse Muslims of being aggressors in their early struggle against disbelievers. The words, if they can, are highly eulogistic of the Companions of the Holy Prophet. Do what they could, disbelievers would never be able to turn back Muslims from their faith. Their love for Islam was too deep to be extirpated by persecution however severe and bitter it might be.
a
2:192.
b
3:87, 91; 4:138; 5:55; 47:26.
c
3:23; 7:148; 18:106.
260
The believers were told that if disbelievers violated the sanctity of the Sacred Months, they should not hesitate to punish them in the Sacred Months, for thus alone could the sanctity of a sacred thing be safeguarded (2:195). Commentators generally state, and in fact there are also traditions to this effect, that on one occasion the Holy Prophet sent ‘Abdullah bin Jahsh to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his companions reached a place called Nakhlah, they met a small party. ‘Abdullah attacked the party, killing one of them and capturing two. The date on which this happened was doubtful, some considering it to be one within the Sacred Month and others not. The news reached Mecca, the Quraish took advantage of the doubt and protested that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion.
۞ 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.
فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۗ وَیَسۡـَٔلُوۡنَکَ عَنِ الۡیَتٰمٰی ۖ قُلۡ اِصۡلَاحٌ لَّہُمۡ خَیۡرٌ ۖ وَّاِنۡ تُخَالِطُوۡہُمۡ فَاِخۡوٰنُکُمۡ ۚ وَاللّٰہُ یَعۡلَمُ الۡمُفۡسِدَ مِنَ الۡمُصۡلِحِ ۚ وَلَوۡ شَآءَ اللّٰہُ لَاَعۡنَتَکُمۡ ۚ اِنَّ اللّٰہَ عَزِیۡزٌ حَکِیۡمٌ
یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ کے الفاظ ایسے ہیں کہ میرے نزدیک ان کا ایسا ترجمہ کرنا جو لفظی بھی ہو اور اس کے اردو میں کوئی معنے بھی ہو جاتے ہوں ناممکن ہے۔ بہرحال میں اس میں کامیاب نہیں ہو سکا کیونکہ دونوں زبانوں کے محاورات کا فرق اس مشکل کو حل نہیں ہونے دیتا۔ مولوی نذیر احمد صاحب دہلوی نے اس کا ترجمہ ’’بگاڑنے والے کو سنوارنے والے سے (الگ) پہچانتا ہے‘‘ کیا ہے۔ شاہ رفیع الدین صاحب نے اس کا ترجمہ ’’اور اللہ جانتا ہے بگاڑنے والے کو سنوارنے والے سے‘‘ کیا ہے۔ لفظی لحاظ سے یہ ترجمے کتنی ہی محنت سے کیے گئے ہوں اس میں شک نہیں کہ اردو میں اصل مفہوم ادا نہیں
4:128; 89:18; 93:10; 107:3.
The bringing up of orphans is a very delicate affair and also an important social duty. Orphans should be brought up in a manner most conducive to their physical, moral and spiritual welfare. They should be treated as members of the family—the exhortation being contained in the words, "they are your brethren."
4:128; 89:18; 93:10; 107:3.
Important Words:
الیتامی (orphans) is the plural of یتیم which is derived from یتم meaning he fell short of a thing, feeling weak and tired; he lost his father in childhood. Thus یتیم is one whose father has died and who has not yet attained the age of puberty, which, according to Islamic jurisprudence, is 18 years. The word یتیم is also used about a thing which is without equal (Aqrab & Mufradat).
تخالطوھم (intermix with them) is derived from خلط. They say خلط الشیء بالشیء i.e. he mixed up one thing with the other. خالطهmeans, he mixed or mingled or associated with him; he mixed or joined with him in his affairs; he became co-partner with him. خالط قلبه ھم means, anxiety pervaded his heart (Aqrab & Lane).
اعنتکم (put you to hardship) is derived from عنت which means, he fell into difficulty or hardship. اعنته means, he put him to hardship; he burdened him with a task that was beyond his power (Aqrab).
Commentary:
The opening words of this verse apparently seem to be misplaced, for they are connected not with the following words of the verse in which they are placed, but with the concluding words of the previous one. The complete sentence, therefore, should read like this, "thus Allah makes His commandments clear to you that you may reflect upon this world and the next". If read like this, the clause would mean that God has refrained from issuing a definite commandment with regard to war expenditure and has simply ordered you to retain such portion of your possessions as you may require for your worldly needs and spend the balance in the cause of religion so that you may be trained to think over and judge the comparative value of this world and the next and act accordingly. The words, "upon this world and the next" have been separated from the preceding words to provide a pause with the object of impressing the importance of the matter on the mind of the listener or reader.
As Quranic verses follow a natural order––an order prompted and followed by the innermost nature of the addressee––this verse follows in the wake of the verses dealing with war. As the war leaves behind orphans, this verse lays down basic instructions as to how they should be treated and looked after. Muslims are told that the bringing up of orphans is a very delicate affair and an important social duty. Orphans should be brought up in the manner most conducive to their greatest good, i.e. their physical, moral and spiritual welfare. They should be treated as members of the family; and their property properly looked after and steps taken to augment it. The words, and if you intermix with them, they are your brethren, signify not only permission but exhortation. The exhortation lies in the word "brethren" which is meant to point to Muslims to allow orphans to live as members of their family, this being not only wise and humane but also based on considerations of convenience. If orphans had been directed to be kept aloof and their property managed on a strictly legal basis, it would have, in most cases, entailed a good deal of unnecessary inconvenience and trouble for both parties concerned.
The words, Allah knows the mischief-maker from the reformer, serve as a stern warning to the guardians of orphans. Anything they do is sure to come to the knowledge of God. Nay, God knows even the hidden things of the human heart. So they should beware of playing the part of mischief-makers in the garb of reformers.
God’s attributes of "Powerful" and "Wise" placed at the end of the verse contain a general admonition to guardians of orphans to be very careful about their dealings with them. They should not delude themselves with the idea that, being weak and not yet possessed of proper understanding, the orphans are entirely at their mercy and that they can treat them as they like. For, if orphans are not strong and wise, God certainly is, and He would call them to account if they behaved unkindly or dishonestly towards these helpless and friendless creatures of His. By mentioning God’s attributes of "Powerful" and "Wise" the Quran also means to exhort Muslims to look after orphans in such a way and give them such good education and training as should help them to grow strong and wise and become useful members of the community.
a
4:128; 89:18; 93:10; 107:3.
164
抚育孤儿是一件非常难以处理的事情, 而也是一项重要的社会责任。孤儿们应以最有益于他们的身体、道德和精神健康的方式加以抚育。他们应当得到家庭成员般的待遇--------这一规劝包含在 “他们是你们的兄弟” 这句话中。
1
یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ کے الفاظ ایسے ہیں کہ میرے نزدیک ان کا ایسا ترجمہ کرنا جو لفظی بھی ہو اور اس کے اردو میں کوئی معنے بھی ہو جاتے ہوں ناممکن ہے۔ بہرحال میں اس میں کامیاب نہیں ہو سکا کیونکہ دونوں زبانوں کے محاورات کا فرق اس مشکل کو حل نہیں ہونے دیتا۔ مولوی نذیر احمد صاحب دہلوی نے اس کا ترجمہ ’’بگاڑنے والے کو سنوارنے والے سے (الگ) پہچانتا ہے‘‘ کیا ہے۔ شاہ رفیع الدین صاحب نے اس کا ترجمہ ’’اور اللہ جانتا ہے بگاڑنے والے کو سنوارنے والے سے‘‘ کیا ہے۔ لفظی لحاظ سے یہ ترجمے کتنی ہی محنت سے کیے گئے ہوں اس میں شک نہیں کہ اردو میں اصل مفہوم ادا نہیں
a
4:128; 89:18; 93:10; 107:3.
227
Important Words:
الیتامی (orphans) is the plural of یتیم which is derived from یتم meaning he fell short of a thing, feeling weak and tired; he lost his father in childhood. Thus یتیم is one whose father has died and who has not yet attained the age of puberty, which, according to Islamic jurisprudence, is 18 years. The word یتیم is also used about a thing which is without equal (Aqrab & Mufradat).
تخالطوھم (intermix with them) is derived from خلط. They say خلط الشیء بالشیء i.e. he mixed up one thing with the other. خالطهmeans, he mixed or mingled or associated with him; he mixed or joined with him in his affairs; he became co-partner with him. خالط قلبه ھم means, anxiety pervaded his heart (Aqrab & Lane).
اعنتکم (put you to hardship) is derived from عنت which means, he fell into difficulty or hardship. اعنته means, he put him to hardship; he burdened him with a task that was beyond his power (Aqrab).
Commentary:
The opening words of this verse apparently seem to be misplaced, for they are connected not with the following words of the verse in which they are placed, but with the concluding words of the previous one. The complete sentence, therefore, should read like this, "thus Allah makes His commandments clear to you that you may reflect upon this world and the next". If read like this, the clause would mean that God has refrained from issuing a definite commandment with regard to war expenditure and has simply ordered you to retain such portion of your possessions as you may require for your worldly needs and spend the balance in the cause of religion so that you may be trained to think over and judge the comparative value of this world and the next and act accordingly. The words, "upon this world and the next" have been separated from the preceding words to provide a pause with the object of impressing the importance of the matter on the mind of the listener or reader.
As Quranic verses follow a natural order––an order prompted and followed by the innermost nature of the addressee––this verse follows in the wake of the verses dealing with war. As the war leaves behind orphans, this verse lays down basic instructions as to how they should be treated and looked after. Muslims are told that the bringing up of orphans is a very delicate affair and an important social duty. Orphans should be brought up in the manner most conducive to their greatest good, i.e. their physical, moral and spiritual welfare. They should be treated as members of the family; and their property properly looked after and steps taken to augment it. The words, and if you intermix with them, they are your brethren, signify not only permission but exhortation. The exhortation lies in the word "brethren" which is meant to point to Muslims to allow orphans to live as members of their family, this being not only wise and humane but also based on considerations of convenience. If orphans had been directed to be kept aloof and their property managed on a strictly legal basis, it would have, in most cases, entailed a good deal of unnecessary inconvenience and trouble for both parties concerned.
The words, Allah knows the mischief-maker from the reformer, serve as a stern warning to the guardians of orphans. Anything they do is sure to come to the knowledge of God. Nay, God knows even the hidden things of the human heart. So they should beware of playing the part of mischief-makers in the garb of reformers.
God’s attributes of "Powerful" and "Wise" placed at the end of the verse contain a general admonition to guardians of orphans to be very careful about their dealings with them. They should not delude themselves with the idea that, being weak and not yet possessed of proper understanding, the orphans are entirely at their mercy and that they can treat them as they like. For, if orphans are not strong and wise, God certainly is, and He would call them to account if they behaved unkindly or dishonestly towards these helpless and friendless creatures of His. By mentioning God’s attributes of "Powerful" and "Wise" the Quran also means to exhort Muslims to look after orphans in such a way and give them such good education and training as should help them to grow strong and wise and become useful members of the community.
a
4:128; 89:18; 93:10; 107:3.
266
The bringing up of orphans is a very delicate affair and also an important social duty. Orphans should be brought up in a manner most conducive to their physical, moral and spiritual welfare. They should be treated as members of the family—the exhortation being contained in the words, "they are your brethren."
وَیَسۡـَٔلُوۡنَکَ عَنِ الۡمَحِیۡضِ ۖ قُلۡ ہُوَ اَذًی فَاعۡتَزِلُوا النِّسَآءَ فِی الۡمَحِیۡضِ ۖ وَلَا تَقۡرَبُوۡہُنَّ حَتّٰی یَطۡہُرۡنَ ۖ فَاِذَا تَطَہَّرۡنَ فَاۡتُوۡہُنَّ مِنۡ حَیۡثُ اَمَرَکُمُ اللّٰہُ ۚ اِنَّ اللّٰہَ یُحِبُّ التَّوّٰبِیۡنَ وَیُحِبُّ الۡمُتَطَہِّرِیۡنَ
یَطْھُرْنَ کے بعد تَطَھَّرْنَ کا لفظ لانے سے یہ مراد ہے کہ وہ نہا دھو کر صاف ہو جائیں (مفردات)
After laying down, in brief, the law about intermarriages, reference to marital relations and conjugal obligations became necessary.
The command implied in the words, and seek what Allah has ordained for you (2:188), is that coitus with one’s wife should be in a manner conducive to procreation.
Important Words:
المحیض (menstruation) is derived from حاض. They say حاضت المرأة i.e. the woman menstruated; blood came forth from her womb or uterus at the known time and in the known manner. Thus محیض means, (1) menstruation, i.e. the monthly course: (2) time of menstruation; (3) place of menstruation (Lane & Mufradat). According to some, the word which means a tank or a place where water collects, is also derived from the same root though the central letter of the root is different (Lane).
اذی (harmful thing) is the infinitive-noun from اذی meaning, he came to harm, or he was annoyed. آذی means, he or it caused a harm. اذی means, a harmful thing; a disagreeable thing; an annoyance; a hurt; a thing held to be unclean or filthy; a slight evil less than what is termed ضرر (Taj).
اعتزلوا (keep away from) is derived from عزل. عزله عنه means, he removed him or it from that (Aqrab). اعتزل الشیء or اعتزل عنهmeans, he kept away from the thing (Aqrab).
یطھرن (they are clean) and تطھرن (they have cleansed themselves) and المتطھرین (who keep themselves clean) are all derived from طھر which means, he or it became clean or free from dirt or filth, etc.; or he or it became pure. طھرت المرأة means, the woman became clean from the menstrual discharge, i.e. her flow of menses stopped. طھرت المرأة means, she became cleansed or purified by washing herself. اطھر (ittahara) is like تطھر giving the same meaning, i.e. he became cleansed or he kept himself clean (Aqrab).
Commentary:
After laying down, in brief, the law about intermarriage, reference to marital relations and conjugal obligations became necessary. The verse under comment indicates that coition or sexual intercourse with one’s wife is not permissible during menses, for such intercourse would be harmful for both parties. Coition becomes permissible when menses cease, but as a further precaution the husband should wait till the wife has washed herself by taking a bath.
The command referred to in the words go in unto them as Allah has commanded you is contained in, and seek what Allah has ordained for You (2:188), hinting that coition with one’s wife should be in a manner productive of issue. A further hint to the above is contained in the following verse.
The words, and go not in unto them (lit. do not go near them) until they are clean, do not mean that the husband should keep away from his wife completely and in no case go near her. The Holy Prophet’s sayings as well as his practice belie that inference. The expression simply refers to coition and does not debar other forms of loving approach.
The concluding word "متطھرین" i.e. those who keep themselves clean has been put in the masculine gender, because firstly the use of the masculine gender generally includes and extends to females as well; and secondly because by using this word the Quran means to hint that if men go in unto their wives while they are unclean, they are sure to make themselves unclean too. Thirdly this word also hints that though it becomes lawful for a man to go in unto his wife after the monthly flow has ceased, yet it is better for him to wait till the woman has properly washed herself, for God loves those who are more careful about cleanliness.
3
یَطْھُرْنَ کے بعد تَطَھَّرْنَ کا لفظ لانے سے یہ مراد ہے کہ وہ نہا دھو کر صاف ہو جائیں (مفردات)
229
Important Words:
المحیض (menstruation) is derived from حاض. They say حاضت المرأة i.e. the woman menstruated; blood came forth from her womb or uterus at the known time and in the known manner. Thus محیض means, (1) menstruation, i.e. the monthly course: (2) time of menstruation; (3) place of menstruation (Lane & Mufradat). According to some, the word which means a tank or a place where water collects, is also derived from the same root though the central letter of the root is different (Lane).
اذی (harmful thing) is the infinitive-noun from اذی meaning, he came to harm, or he was annoyed. آذی means, he or it caused a harm. اذی means, a harmful thing; a disagreeable thing; an annoyance; a hurt; a thing held to be unclean or filthy; a slight evil less than what is termed ضرر (Taj).
اعتزلوا (keep away from) is derived from عزل. عزله عنه means, he removed him or it from that (Aqrab). اعتزل الشیء or اعتزل عنهmeans, he kept away from the thing (Aqrab).
یطھرن (they are clean) and تطھرن (they have cleansed themselves) and المتطھرین (who keep themselves clean) are all derived from طھر which means, he or it became clean or free from dirt or filth, etc.; or he or it became pure. طھرت المرأة means, the woman became clean from the menstrual discharge, i.e. her flow of menses stopped. طھرت المرأة means, she became cleansed or purified by washing herself. اطھر (ittahara) is like تطھر giving the same meaning, i.e. he became cleansed or he kept himself clean (Aqrab).
Commentary:
After laying down, in brief, the law about intermarriage, reference to marital relations and conjugal obligations became necessary. The verse under comment indicates that coition or sexual intercourse with one’s wife is not permissible during menses, for such intercourse would be harmful for both parties. Coition becomes permissible when menses cease, but as a further precaution the husband should wait till the wife has washed herself by taking a bath.
The command referred to in the words go in unto them as Allah has commanded you is contained in, and seek what Allah has ordained for You (2:188), hinting that coition with one’s wife should be in a manner productive of issue. A further hint to the above is contained in the following verse.
The words, and go not in unto them (lit. do not go near them) until they are clean, do not mean that the husband should keep away from his wife completely and in no case go near her. The Holy Prophet’s sayings as well as his practice belie that inference. The expression simply refers to coition and does not debar other forms of loving approach.
The concluding word "متطھرین" i.e. those who keep themselves clean has been put in the masculine gender, because firstly the use of the masculine gender generally includes and extends to females as well; and secondly because by using this word the Quran means to hint that if men go in unto their wives while they are unclean, they are sure to make themselves unclean too. Thirdly this word also hints that though it becomes lawful for a man to go in unto his wife after the monthly flow has ceased, yet it is better for him to wait till the woman has properly washed herself, for God loves those who are more careful about cleanliness.
268
After laying down, in brief, the law about intermarriages, reference to marital relations and conjugal obligations became necessary.
269
The command implied in the words, and seek what Allah has ordained for you (2:188), is that coitus with one’s wife should be in a manner conducive to procreation.
لِلۡفُقَرَآءِ الَّذِیۡنَ اُحۡصِرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ لَا یَسۡتَطِیۡعُوۡنَ ضَرۡبًا فِی الۡاَرۡضِ یَحۡسَبُہُمُ الۡجَاہِلُ اَغۡنِیَآءَ مِنَ التَّعَفُّفِ تَعۡرِفُہُمۡ بِسِیۡمٰہُمۡ لَا یَسۡـَٔلُوۡنَ النَّاسَ اِلۡحَافًا ۗ وَمَا تُنۡفِقُوۡا مِنۡ خَیۡرٍ فَاِنَّ اللّٰہَ بِہٖ عَلِیۡمٌ
48:30.
اَحْصَرَہٗ: حَبَسَہٗ عَنْہُ (اقرب) یعنی کسی کام سے اسے روک دیا۔ پس معنے یہ ہوئے کہ جولوگ دوسرے مشاغل سے روکے گئے ہیں اور صرف اللہ تعالیٰ کے دین کی خدمت میں لگے ہوئے ہیں یا یہ مطلب ہے کہ فی سبیل اللہ یعنی دینِ الٰہی کے کاموں پر انہیں سب کاموں سے فارغ کرکے لگا دیا گیا ہے۔
48:30.
Circumstances sometimes compel people to remain confined to a place where they are unable to earn their living. Such persons particularly deserve help from the better off members of the community. Two kinds of people particularly fall under this category; (a) Those who voluntarily remain attached to a Man of God, never quitting his company in order to benefit spiritually from it. (b) Those, who being confined to hostile environments, are deprived of necessities of life.
Sima means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).
The verse incidentally praises those self-respecting persons who abstain from begging and implies the impropriety of begging, as the words, Ta‘affuf (abstaining from an improper or unlawful thing) and Ilhaf (with importunity) indicate. The Holy Prophet has condemned begging.
Khair means, wealth; abundant wealth; wealth honestly earned (Mufradat).
There are two categories of charity—obligatory Zakat and supererogatory (Sadaqah). Zakat is collected by the State from every Muslim possessing a certain amount of money or property and is spent by the State on the poor, the needy, and on orphans, widows and wayfarers, etc.; the recipients not knowing the real source of charity are beholden to no individual. Zakat is a State cheque and not charity. Sadaqah is voluntary and is given to individuals out of a desire to help them. It engenders feelings of sympathy among the well-to-do towards their poor brethren and feelings of gratefulness among the poor for their benefactors. It also serves to distinguish sincere believers from the insincere.
48:30.
Important Words:
ضرباً (move) is from ضرب. They say ضرب الشیء i.e. the thing moved. ضربه means, he struck or beat him with a sword or a stick, etc. ضرب فی الارض means, he set out on a journey through the country or he journeyed through it (Aqrab).
تعفف (abstaining) is derived from عف i.e. he abstained from doing what is unlawful or improper. تعفف in verb form also gives the same meaning with greater effort. عفة means, abstaining from the gratification of low desires. So تعفف means, abstaining from what is improper or unlawful (Aqrab).
سیما (appearance) is derived from سوم which is again derived from سام. They say سوم الفرس i.e. he branded the horse with some distinguishing mark or sign. سیما or سیمة or سومة means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).
إلحافاً (with importunity) is derived from لحف. They say لحفه i.e. he covered him with a sheet or a blanket, etc. الحفه also gives the same meaning. الحف السائل means, the beggar begged with importunity, as if sticking to one like a covering (Aqrab & Mufradat).
Commentary:
Circumstances sometimes compel people to remain confined in a place where they are unable to earn their living. Such men deserve help from the better-off members of the community. Two kinds of people come particularly under this verse: (1) Those who voluntarily stick to a place owing to the love of a holy man and never quit his company so that they may listen to whatever he says and observe whatever he does and then impart the knowledge thus acquired to others. A remarkable example of persons of this class was Abu Hurairah, who embraced Islam only three years before the death of the Holy Prophet, but thereafter clove to the Mosque at Medina so that he might remain in constant contact with his beloved Master. The result was that he reported to the world a much larger number of the sayings and acts of the Holy Prophet than those reported by even such Companions as had embraced Islam long before him. (2) Sometimes a Muslim becomes confined to a place owing to the hostility of disbelievers and, being surrounded by persecutors, he has often to suffer extreme hardships and remain without the necessities of life. Such men are also among the fittest objects of help.
People generally help those who beg for help, ignoring those who need help but, through modesty or shyness, do not ask for it. The Quran exhorts Muslims not to confine their charity to those who beg, but also to look for those who are really needy and whom a sense of honour or modesty prevents from begging.
The words, thou shalt know them by their appearance, contain a tribute to the Holy Prophet, who is here spoken of as being able to know such persons as are in want but refrain from disclosing their needs to others; and believers are exhorted to follow the example of the Holy Prophet in this respect. Abu Hurairah relates a personal incident which beautifully brings out this characteristic of the Prophet. He says that one day he was suffering from extreme hunger but, as Islam did not approve of begging, he could not ask anybody for food, and at the same time he would not leave the Prophet’s mosque for fear of losing his company. At that time Abu Bakr happened to pass by and, in order to draw his attention to his own famished condition, Abu Hurairah asked him to explain a verse of the Quran which dealt with charity. Abu Bakr, failing to understand his real object, explained to him the verse and passed on. Then came ‘Umar, and the hunger-stricken Abu Hurairah approached him also with the request to explain the verse. ‘Umar too failed to catch his purpose and, explaining to him the verse, went on his way. The Holy Prophet, who at that time happened to be within hearing inside his house, opened his window and with a bowl of milk in his hand, called Abu Hurairah and smilingly asked him whether he was hungry. And, receiving a reply in the affirmative, he further asked him to invite all the seven men who happened to be present in the mosque at that time. Before handing the cup of milk to Abu Hurairah, the Holy Prophet offered it to those seven men who were also hungry like Abu Hurairah. All the seven drank milk out of the bowl but, says Abu Hurairah, it remained as full as ever. Then the Prophet gave it to Abu Hurairah who drank his fill. When Abu Hurairah could drink no more, the Holy Prophet took the bowl and drank the remaining milk (Tirmidhi ch. on Zuhd).
The verse incidentally praises those who abstain from begging and hints at the impropriety of begging as the words تعفف (abstaining from an improper or unlawful thing) and الحافا (with importunity) clearly indicate. The Holy Prophet greatly disapproved of begging and there are diverse sayings of his to that effect.
d
48:30.
3
اَحْصَرَہٗ: حَبَسَہٗ عَنْہُ (اقرب) یعنی کسی کام سے اسے روک دیا۔ پس معنے یہ ہوئے کہ جولوگ دوسرے مشاغل سے روکے گئے ہیں اور صرف اللہ تعالیٰ کے دین کی خدمت میں لگے ہوئے ہیں یا یہ مطلب ہے کہ فی سبیل اللہ یعنی دینِ الٰہی کے کاموں پر انہیں سب کاموں سے فارغ کرکے لگا دیا گیا ہے۔
a
48:30.
280
Important Words:
ضرباً (move) is from ضرب. They say ضرب الشیء i.e. the thing moved. ضربه means, he struck or beat him with a sword or a stick, etc. ضرب فی الارض means, he set out on a journey through the country or he journeyed through it (Aqrab).
تعفف (abstaining) is derived from عف i.e. he abstained from doing what is unlawful or improper. تعفف in verb form also gives the same meaning with greater effort. عفة means, abstaining from the gratification of low desires. So تعفف means, abstaining from what is improper or unlawful (Aqrab).
سیما (appearance) is derived from سوم which is again derived from سام. They say سوم الفرس i.e. he branded the horse with some distinguishing mark or sign. سیما or سیمة or سومة means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).
إلحافاً (with importunity) is derived from لحف. They say لحفه i.e. he covered him with a sheet or a blanket, etc. الحفه also gives the same meaning. الحف السائل means, the beggar begged with importunity, as if sticking to one like a covering (Aqrab & Mufradat).
Commentary:
Circumstances sometimes compel people to remain confined in a place where they are unable to earn their living. Such men deserve help from the better-off members of the community. Two kinds of people come particularly under this verse: (1) Those who voluntarily stick to a place owing to the love of a holy man and never quit his company so that they may listen to whatever he says and observe whatever he does and then impart the knowledge thus acquired to others. A remarkable example of persons of this class was Abu Hurairah, who embraced Islam only three years before the death of the Holy Prophet, but thereafter clove to the Mosque at Medina so that he might remain in constant contact with his beloved Master. The result was that he reported to the world a much larger number of the sayings and acts of the Holy Prophet than those reported by even such Companions as had embraced Islam long before him. (2) Sometimes a Muslim becomes confined to a place owing to the hostility of disbelievers and, being surrounded by persecutors, he has often to suffer extreme hardships and remain without the necessities of life. Such men are also among the fittest objects of help.
People generally help those who beg for help, ignoring those who need help but, through modesty or shyness, do not ask for it. The Quran exhorts Muslims not to confine their charity to those who beg, but also to look for those who are really needy and whom a sense of honour or modesty prevents from begging.
The words, thou shalt know them by their appearance, contain a tribute to the Holy Prophet, who is here spoken of as being able to know such persons as are in want but refrain from disclosing their needs to others; and believers are exhorted to follow the example of the Holy Prophet in this respect. Abu Hurairah relates a personal incident which beautifully brings out this characteristic of the Prophet. He says that one day he was suffering from extreme hunger but, as Islam did not approve of begging, he could not ask anybody for food, and at the same time he would not leave the Prophet’s mosque for fear of losing his company. At that time Abu Bakr happened to pass by and, in order to draw his attention to his own famished condition, Abu Hurairah asked him to explain a verse of the Quran which dealt with charity. Abu Bakr, failing to understand his real object, explained to him the verse and passed on. Then came ‘Umar, and the hunger-stricken Abu Hurairah approached him also with the request to explain the verse. ‘Umar too failed to catch his purpose and, explaining to him the verse, went on his way. The Holy Prophet, who at that time happened to be within hearing inside his house, opened his window and with a bowl of milk in his hand, called Abu Hurairah and smilingly asked him whether he was hungry. And, receiving a reply in the affirmative, he further asked him to invite all the seven men who happened to be present in the mosque at that time. Before handing the cup of milk to Abu Hurairah, the Holy Prophet offered it to those seven men who were also hungry like Abu Hurairah. All the seven drank milk out of the bowl but, says Abu Hurairah, it remained as full as ever. Then the Prophet gave it to Abu Hurairah who drank his fill. When Abu Hurairah could drink no more, the Holy Prophet took the bowl and drank the remaining milk (Tirmidhi ch. on Zuhd).
The verse incidentally praises those who abstain from begging and hints at the impropriety of begging as the words تعفف (abstaining from an improper or unlawful thing) and الحافا (with importunity) clearly indicate. The Holy Prophet greatly disapproved of begging and there are diverse sayings of his to that effect.
a
48:30.
346
Circumstances sometimes compel people to remain confined to a place where they are unable to earn their living. Such persons particularly deserve help from the better off members of the community. Two kinds of people particularly fall under this category; (a) Those who voluntarily remain attached to a Man of God, never quitting his company in order to benefit spiritually from it. (b) Those, who being confined to hostile environments, are deprived of necessities of life.
347
Sima means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).
348
The verse incidentally praises those self-respecting persons who abstain from begging and implies the impropriety of begging, as the words, Ta‘affuf (abstaining from an improper or unlawful thing) and Ilhaf (with importunity) indicate. The Holy Prophet has condemned begging.
348A
Khair means, wealth; abundant wealth; wealth honestly earned (Mufradat).
349
There are two categories of charity—obligatory Zakat and supererogatory (Sadaqah). Zakat is collected by the State from every Muslim possessing a certain amount of money or property and is spent by the State on the poor, the needy, and on orphans, widows and wayfarers, etc.; the recipients not knowing the real source of charity are beholden to no individual. Zakat is a State cheque and not charity. Sadaqah is voluntary and is given to individuals out of a desire to help them. It engenders feelings of sympathy among the well-to-do towards their poor brethren and feelings of gratefulness among the poor for their benefactors. It also serves to distinguish sincere believers from the insincere.
یَسۡـَٔلُکَ اَہۡلُ الۡکِتٰبِ اَنۡ تُنَزِّلَ عَلَیۡہِمۡ کِتٰبًا مِّنَ السَّمَآءِ ۚ فَقَدۡ سَاَلُوۡا مُوۡسٰۤی اَکۡبَرَ مِنۡ ذٰلِکَ فَقَالُوۡۤا اَرِنَا اللّٰہَ جَہۡرَۃً فَاَخَذَتۡہُمُ الصّٰعِقَۃُ بِظُلۡمِہِمۡ ۚ ثُمَّ اتَّخَذُوا الۡعِجۡلَ مِنۡۢ بَعۡدِ مَا جَآءَتۡہُمُ الۡبَیِّنٰتُ فَعَفَوۡنَا عَنۡ ذٰلِکَ ۚ وَاٰتَیۡنَا مُوۡسٰی سُلۡطٰنًا مُّبِیۡنًا
اہل کتاب میں مسیحی اور یہودی دونوں شامل ہیں۔ مگر اس جگہ اہل کتاب سے مراد صرف یہودی ہیں کیونکہ آگے یہ ذکر آتا ہے کہ وہ حضرت مریمؑ پر بہتان باندھتے تھے اور انہوں نے حضرت مسیحؑ کو صلیب پر لٹکا کر مارنے کی کوشش کی اور یہ کام یہود کا تھا مسیحیوں کا نہیں تھا۔
2:109.
2:56.
2:52, 93; 7:149, 153.
See {96}.
2:109.
2:56.
2:52, 93; 7:149, 153.
Important Words:
For the meaning of صاعقة (destructive punishment) see 2:56.
Commentary:
For an explanation of the words "show us Allah openly" see 2:56.
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
2
اہل کتاب میں مسیحی اور یہودی دونوں شامل ہیں۔ مگر اس جگہ اہل کتاب سے مراد صرف یہودی ہیں کیونکہ آگے یہ ذکر آتا ہے کہ وہ حضرت مریمؑ پر بہتان باندھتے تھے اور انہوں نے حضرت مسیحؑ کو صلیب پر لٹکا کر مارنے کی کوشش کی اور یہ کام یہود کا تھا مسیحیوں کا نہیں تھا۔
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
617
Important Words:
For the meaning of صاعقة (destructive punishment) see 2:56.
Commentary:
For an explanation of the words "show us Allah openly" see 2:56.
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
693
See {96}.
یَسۡـَٔلُوۡنَکَ مَاذَاۤ اُحِلَّ لَہُمۡ ۖ قُلۡ اُحِلَّ لَکُمُ الطَّیِّبٰتُ ۙ وَمَا عَلَّمۡتُمۡ مِّنَ الۡجَوَارِحِ مُکَلِّبِیۡنَ تُعَلِّمُوۡنَہُنَّ مِمَّا عَلَّمَکُمُ اللّٰہُ ۖ فَکُلُوۡا مِمَّاۤ اَمۡسَکۡنَ عَلَیۡکُمۡ وَاذۡکُرُوا اسۡمَ اللّٰہِ عَلَیۡہِ ۖ وَاتَّقُوا اللّٰہَ ۚ اِنَّ اللّٰہَ سَرِیۡعُ الۡحِسَابِ
6:119.
اسلام کا اصل یہ ہے کہ تمام کھانے کی چیزیں حلال ہیں مگر اس شرط کے ساتھ کہ وہ پاکیزہ ہوں۔ یعنی صحت اور اخلاق پر بُرا اثر نہ ڈالتی ہوں‘ یا سوسائٹی میں ان کا کھانا پراگندگی نہ پیدا کرتا ہو۔
یعنی سدھایا ہوا شکاری جانور جو کام کرتا ہے وہ اس کے سکھانے والے کی طرف منسوب ہوگا اور وہ انسان ہے۔ پس سدھے ہوئے شکاری جانور کا مارا ہوا بمنزلہ ذبح کئے ہوئے کے ہے۔ اسی لیے حدیث میں آتا ہے کہ شکاری جانور کو چھوڑنے سے پہلے بسم اللہ پڑھ لو تاکہ اس کا مارا ہوا بمنزلہ ذبیحہ کے ہو جائے۔
6:119.
The forbidden things having been mentioned in the preceding verse, the rest are here declared lawful, provided they are Tayyib (good and pure) and are not harmful to one’s health or morals, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food.
That which is caught by a trained beast or bird of prey is equated with that which is properly slaughtered, inasmuch as it has been killed through an agency trained by man. It is necessary, however, to pronounce the name of God over it to make its eating lawful.
6:119.
Important Words:
جوارح (animals of prey) is the plural of جارحة which is derived from جرح. They say جرحه i.e. he wounded him; or he cut him; or he clove or rent his body. It also means, he gained, acquired or earned. جوارح means, beasts and birds of prey that catch game. The word also means, the limbs of a human being with which things are gained or earned (Lane).
مکلبین (training them for hunting) is the plural of مکلب which is the active participle from کلب Kallaba which is the transitive form of کلب (Kaliba) meaning, he thirsted; he ate voraciously; he was seized with the disease of dogs; he barked. کلب(Kallaba) means, he trained (a dog) to hunt; he trained any beast or bird of prey to take game. مکلب means, one who trains dogs to hunt; or one who trains any beast or bird of prey to take game. مکلب also means, one who possesses dogs trained to hunt and hunts with them. کلب means, a dog or any animal of prey (Lane).
Commentary:
The forbidden things having been described in the preceding verse, the rest are here declared lawful, provided they are طیبات i.e. good and pure, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food. See also 2:174.
The training of animals or birds of prey for catching game has been made lawful. As for the eating of the flesh of the game so hunted, the injunction varies according to circumstances. The more accepted view is as follows: (1) If the hunter finds the game alive, the eating of its flesh is lawful in all circumstances, provided the hunter slaughters the game in the prescribed manner. (2) If the hunter finds the game dead, the eating of its flesh is lawful only in case (a) the animal of prey is trained, and (b) it does not itself eat of the game, and (c) the hunter sends the animal of prey after reciting thereon the name of Allah. (3) If the game dies of sheer fear, before the animal of prey has actually caught and wounded it, the eating of its flesh is unlawful.
e
6:119.
1
اسلام کا اصل یہ ہے کہ تمام کھانے کی چیزیں حلال ہیں مگر اس شرط کے ساتھ کہ وہ پاکیزہ ہوں۔ یعنی صحت اور اخلاق پر بُرا اثر نہ ڈالتی ہوں‘ یا سوسائٹی میں ان کا کھانا پراگندگی نہ پیدا کرتا ہو۔
2
یعنی سدھایا ہوا شکاری جانور جو کام کرتا ہے وہ اس کے سکھانے والے کی طرف منسوب ہوگا اور وہ انسان ہے۔ پس سدھے ہوئے شکاری جانور کا مارا ہوا بمنزلہ ذبح کئے ہوئے کے ہے۔ اسی لیے حدیث میں آتا ہے کہ شکاری جانور کو چھوڑنے سے پہلے بسم اللہ پڑھ لو تاکہ اس کا مارا ہوا بمنزلہ ذبیحہ کے ہو جائے۔
a
6:119.
644
Important Words:
جوارح (animals of prey) is the plural of جارحة which is derived from جرح. They say جرحه i.e. he wounded him; or he cut him; or he clove or rent his body. It also means, he gained, acquired or earned. جوارح means, beasts and birds of prey that catch game. The word also means, the limbs of a human being with which things are gained or earned (Lane).
مکلبین (training them for hunting) is the plural of مکلب which is the active participle from کلب Kallaba which is the transitive form of کلب (Kaliba) meaning, he thirsted; he ate voraciously; he was seized with the disease of dogs; he barked. کلب(Kallaba) means, he trained (a dog) to hunt; he trained any beast or bird of prey to take game. مکلب means, one who trains dogs to hunt; or one who trains any beast or bird of prey to take game. مکلب also means, one who possesses dogs trained to hunt and hunts with them. کلب means, a dog or any animal of prey (Lane).
Commentary:
The forbidden things having been described in the preceding verse, the rest are here declared lawful, provided they are طیبات i.e. good and pure, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food. See also 2:174.
The training of animals or birds of prey for catching game has been made lawful. As for the eating of the flesh of the game so hunted, the injunction varies according to circumstances. The more accepted view is as follows: (1) If the hunter finds the game alive, the eating of its flesh is lawful in all circumstances, provided the hunter slaughters the game in the prescribed manner. (2) If the hunter finds the game dead, the eating of its flesh is lawful only in case (a) the animal of prey is trained, and (b) it does not itself eat of the game, and (c) the hunter sends the animal of prey after reciting thereon the name of Allah. (3) If the game dies of sheer fear, before the animal of prey has actually caught and wounded it, the eating of its flesh is unlawful.
a
6:119.
722
The forbidden things having been mentioned in the preceding verse, the rest are here declared lawful, provided they are Tayyib (good and pure) and are not harmful to one’s health or morals, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food.
722A
That which is caught by a trained beast or bird of prey is equated with that which is properly slaughtered, inasmuch as it has been killed through an agency trained by man. It is necessary, however, to pronounce the name of God over it to make its eating lawful.
یَسۡـَٔلُوۡنَکَ عَنِ السَّاعَۃِ اَیَّانَ مُرۡسٰٮہَا ۖ قُلۡ اِنَّمَا عِلۡمُہَا عِنۡدَ رَبِّیۡ ۖ لَا یُجَلِّیۡہَا لِوَقۡتِہَاۤ اِلَّا ہُوَ ۚ ثَقُلَتۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۚ لَا تَاۡتِیۡکُمۡ اِلَّا بَغۡتَۃً ۗ یَسۡـَٔلُوۡنَکَ کَاَنَّکَ حَفِیٌّ عَنۡہَا ۖ قُلۡ اِنَّمَا عِلۡمُہَا عِنۡدَ اللّٰہِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
33:64; 78:2; 79:43.
31:35; 43:86.
16:78; 54:51.
给予惩罚, 对安拉来说感到同人们接受惩罚一样的痛苦, 这就是这些字的意思。“在天地之间它将是一项严重的 (事件)”, 中的 “天” 代表安拉和天使, “地” 代表人类。
حَفِیّ (Hafiyy) 的意思是, 在会见某人时表示很大的关心和表现出快乐或愉快的样子;追根问底;或彻底知晓。(Lane)
16:78; 54:51.
33:64; 78:2; 79:43.
31:35; 43:86.
Mursa is noun-infinitive or noun of time or noun of place (Lane).
The awarding of punishment is as painful to God as the receiving of it is to men and this is the meaning of the words, It lies heavy on the heavens and the earth; "heavens" representing God and angels, and "earth" representing human beings.
Hafiyy means, showing much solicitude and manifesting joy or pleasure at meeting another; going to the utmost limit in asking or inquiring; or knowing in the utmost degree (Lane).
16:78; 54:51.
33:64; 78:2; 79:43.
31:35; 43:86.
Important Words:
ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).
حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).
Commentary:
The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.
The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.
e
33:64; 78:2; 79:43.
f
31:35; 43:86.
g
16:78; 54:51.
530
给予惩罚, 对安拉来说感到同人们接受惩罚一样的痛苦, 这就是这些字的意思。“在天地之间它将是一项严重的 (事件)”, 中的 “天” 代表安拉和天使, “地” 代表人类。
531
حَفِیّ (Hafiyy) 的意思是, 在会见某人时表示很大的关心和表现出快乐或愉快的样子;追根问底;或彻底知晓。(Lane)
a
16:78; 54:51.
e
33:64; 78:2; 79:43.
f
31:35; 43:86.
1074
Important Words:
ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).
حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).
Commentary:
The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.
The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.
a
16:78; 54:51.
f
33:64; 78:2; 79:43.
g
31:35; 43:86.
1081
Mursa is noun-infinitive or noun of time or noun of place (Lane).
1082
The awarding of punishment is as painful to God as the receiving of it is to men and this is the meaning of the words, It lies heavy on the heavens and the earth; "heavens" representing God and angels, and "earth" representing human beings.
1083
Hafiyy means, showing much solicitude and manifesting joy or pleasure at meeting another; going to the utmost limit in asking or inquiring; or knowing in the utmost degree (Lane).