یُغۡنِ
Appears 15 times in Quran
Derived Words (9)
Words derived from the stem "یُغۡنِ".
- will grant them means
- will make both independent
- grants them means
- avail
- avails
- can avail
- protecting
- satisfy
- shall not avail
- they availed
- Allah will enrich you
- will not avail
- a friend shall not avail a friend
- And his wealth shall not avail him
Occurrences in Quran
Found 15 verses containing "یُغۡنِ".
وَاِنۡ یَّتَفَرَّقَا یُغۡنِ اللّٰہُ کُلًّا مِّنۡ سَعَتِہٖ ۚ وَکَانَ اللّٰہُ وٰسِعًا حَکِیۡمًا
如果丈夫和妻子虽然竭尽全力想和睦相处, 但实在觉得难以生活在一起, 非要离异不可, 安拉答应给双方更合适的配偶。可是根据 «古兰经», 离婚是 “在所有允许的事情中, 是安拉最不愿见到的” (دَاؤُدْ كِتَابُ الطَّلَاق, Da’ud, Kitabut-Talaq)。
If, in spite of the husband and the wife having done their utmost to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties more suitable matches. But according to Islam divorce is "Of all permissible things most hateful in the eyes of God" (Dawud, ch. on Talaq).
Commentary:
If, in spite of the husband and the wife having done their best to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties out of His beneficence, i.e. they may find other and more suitable matches. How Islam looks upon divorce is vividly portrayed in a well-known hadith of the Holy Prophet, viz. "Of all permissible things divorce is most hateful in the eyes of God" (Dawud, ch. on Talaq).
351
如果丈夫和妻子虽然竭尽全力想和睦相处, 但实在觉得难以生活在一起, 非要离异不可, 安拉答应给双方更合适的配偶。可是根据 «古兰经», 离婚是 “在所有允许的事情中, 是安拉最不愿见到的” (دَاؤُدْ كِتَابُ الطَّلَاق, Da’ud, Kitabut-Talaq)。
596
Commentary:
If, in spite of the husband and the wife having done their best to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties out of His beneficence, i.e. they may find other and more suitable matches. How Islam looks upon divorce is vividly portrayed in a well-known hadith of the Holy Prophet, viz. "Of all permissible things divorce is most hateful in the eyes of God" (Dawud, ch. on Talaq).
681
If, in spite of the husband and the wife having done their utmost to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties more suitable matches. But according to Islam divorce is "Of all permissible things most hateful in the eyes of God" (Dawud, ch. on Talaq).
وَمَا یَتَّبِعُ اَکۡثَرُہُمۡ اِلَّا ظَنًّا ۚ اِنَّ الظَّنَّ لَا یُغۡنِیۡ مِنَ الۡحَقِّ شَیۡـًٔا ۚ اِنَّ اللّٰہَ عَلِیۡمٌۢ بِمَا یَفۡعَلُوۡنَ
6:117; 10:67; 53:29.
6:117; 10:67; 53:29.
The beliefs and views held by those who set up associates with God are born of mere fancies and surmises, because their so-called deities have never revealed guidance to them.
6:117; 10:67; 53:29.
Important Words:
الظن (conjecture) is used in different senses: (1) doubt or uncertainty; (2) thought, supposition or conjecture (3) preponderant belief (or strong presumption) with the admission that the contrary may be the case; (4) knowledge or certainty (Lane).
Commentary:
The word ظن which, as stated under Important Words, gives different meanings, is here used in the sense of either "doubt or uncertainty" or "conjecture or supposition," for it cannot be taken in the other two senses, because truth and knowledge never contradict each other nor can there be any real conflict between truth and a strong presumption. A presumption which is based on reason can be held only so long as the truth is hidden. Once the truth becomes disclosed and manifest, there remains no room for presumption. In that case, it is only ill-based suspicions or false opinions that try to make a stand against truth, for they are not based on reason but spring from waywardness, doubt or weakness of character. The verse means to say that the beliefs and views held by those who set up equals to God are born of mere fancies and surmises, because their so-called deities have never revealed guidance to them.
By using the words, most of them, the Quran does not mean that some idolaters possess real grounds for their idolatrous views. The expression has been used to point to the two classes of idolaters. One class consists of those who hold to their idolatrous views merely through greed or bigotry, while in their heart of hearts they know that idolatry possesses no true or reasonable basis. The other class—a large majority—however, sincerely believe in the plurality of gods, though such belief is not based on reason, common sense or observation, but has its origin only in fancy and superstition.
The Quran again teaches a great truth in this verse, viz. that we should not regard all those who hold views different from ours as wilful liars or dishonest persons. Most people sincerely believe their religion to be true, though their beliefs are due to the weakness of their intellect or lack of proper thinking. Such people do not make a full and sustained effort to find the truth and are mentally sluggish and indolent.
a
6:117; 10:67; 53:29.
a
6:117; 10:67; 53:29.
1312
Important Words:
الظن (conjecture) is used in different senses: (1) doubt or uncertainty; (2) thought, supposition or conjecture (3) preponderant belief (or strong presumption) with the admission that the contrary may be the case; (4) knowledge or certainty (Lane).
Commentary:
The word ظن which, as stated under Important Words, gives different meanings, is here used in the sense of either "doubt or uncertainty" or "conjecture or supposition," for it cannot be taken in the other two senses, because truth and knowledge never contradict each other nor can there be any real conflict between truth and a strong presumption. A presumption which is based on reason can be held only so long as the truth is hidden. Once the truth becomes disclosed and manifest, there remains no room for presumption. In that case, it is only ill-based suspicions or false opinions that try to make a stand against truth, for they are not based on reason but spring from waywardness, doubt or weakness of character. The verse means to say that the beliefs and views held by those who set up equals to God are born of mere fancies and surmises, because their so-called deities have never revealed guidance to them.
By using the words, most of them, the Quran does not mean that some idolaters possess real grounds for their idolatrous views. The expression has been used to point to the two classes of idolaters. One class consists of those who hold to their idolatrous views merely through greed or bigotry, while in their heart of hearts they know that idolatry possesses no true or reasonable basis. The other class—a large majority—however, sincerely believe in the plurality of gods, though such belief is not based on reason, common sense or observation, but has its origin only in fancy and superstition.
The Quran again teaches a great truth in this verse, viz. that we should not regard all those who hold views different from ours as wilful liars or dishonest persons. Most people sincerely believe their religion to be true, though their beliefs are due to the weakness of their intellect or lack of proper thinking. Such people do not make a full and sustained effort to find the truth and are mentally sluggish and indolent.
c
6:117; 10:67; 53:29.
1260
The beliefs and views held by those who set up associates with God are born of mere fancies and surmises, because their so-called deities have never revealed guidance to them.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنَّمَا الۡمُشۡرِکُوۡنَ نَجَسٌ فَلَا یَقۡرَبُوا الۡمَسۡجِدَ الۡحَرَامَ بَعۡدَ عَامِہِمۡ ہٰذَا ۚ وَاِنۡ خِفۡتُمۡ عَیۡلَۃً فَسَوۡفَ یُغۡنِیۡکُمُ اللّٰہُ مِنۡ فَضۡلِہٖۤ اِنۡ شَآءَ ۚ اِنَّ اللّٰہَ عَلِیۡمٌ حَکِیۡمٌ
یعنی ذہنی پاکیزگی ان میں نہیں پائی جاتی۔
یعنی کفار کے نکل جانے کی وجہ سے تجارتیں ٹوٹ جانے کا خیال ہو اور یہ کہ اس سے آمدن کم ہو جائے گی۔
Mecca was a great commercial centre and the pilgrimage season was an occasion of great commercial activity and a source of great income for the Meccans. The prohibition might have given rise to apprehension that it might adversely affect their income.
Important Words:
نجس (unclean) is derived from نجس which means, it was or became unclean, filthy or impure. نجس therefore, means unclean, filthy or impure; it also signifies, a man having an incurable disease (Lane). نجاسة (uncleanness) is of two kinds; one kind of نجاسة is perceived by the physical senses and the other is perceived by the mind. In the present verse, it is the latter kind of uncleanness that is meant (Mufradat).
سوف (will) is a particle denoting amplification because it changes the aorist from the strait time which is the present to the ample time which is the future and is used with respect to that which has not yet happened; it is a word used to denote promising or threatening. According to some, it is synonymous with س but according to others it has a larger meaning than that letter and is distinct from it by its sometimes having ل prefixed to it. You say ولسوف یعطیک ربک فترضی meaning, And thy Lord will give thee, and thou wilt be well pleased (Lane).
Commentary:
The word نجس(unclean), as shown under Important Words, either means "one who is spiritually unclean", or "one having an incurable disease." Idolaters are, thus, described here as: (1) being spiritually unclean or (2) having become so inured to idolatry that it is almost impossible for them to rid themselves of it. But since Mecca was the birthplace of Islam and a monument of Abraham’s great faith in the One God, it was necessary that the place should be kept spiritually pure; hence the prohibition to idolaters to approach the Sacred Mosque.
The coming of pilgrims to Mecca was a source of great income for Meccans and the prohibition might have given rise to fear in the hearts of some Muslims that their income would thereby be considerably lessened. They are, therefore, told here not to fear poverty, for God would make abundant provision for them out of His bounty.
1
یعنی ذہنی پاکیزگی ان میں نہیں پائی جاتی۔
2
یعنی کفار کے نکل جانے کی وجہ سے تجارتیں ٹوٹ جانے کا خیال ہو اور یہ کہ اس سے آمدن کم ہو جائے گی۔
1188
Important Words:
نجس (unclean) is derived from نجس which means, it was or became unclean, filthy or impure. نجس therefore, means unclean, filthy or impure; it also signifies, a man having an incurable disease (Lane). نجاسة (uncleanness) is of two kinds; one kind of نجاسة is perceived by the physical senses and the other is perceived by the mind. In the present verse, it is the latter kind of uncleanness that is meant (Mufradat).
سوف (will) is a particle denoting amplification because it changes the aorist from the strait time which is the present to the ample time which is the future and is used with respect to that which has not yet happened; it is a word used to denote promising or threatening. According to some, it is synonymous with س but according to others it has a larger meaning than that letter and is distinct from it by its sometimes having ل prefixed to it. You say ولسوف یعطیک ربک فترضی meaning, And thy Lord will give thee, and thou wilt be well pleased (Lane).
Commentary:
The word نجس(unclean), as shown under Important Words, either means "one who is spiritually unclean", or "one having an incurable disease." Idolaters are, thus, described here as: (1) being spiritually unclean or (2) having become so inured to idolatry that it is almost impossible for them to rid themselves of it. But since Mecca was the birthplace of Islam and a monument of Abraham’s great faith in the One God, it was necessary that the place should be kept spiritually pure; hence the prohibition to idolaters to approach the Sacred Mosque.
The coming of pilgrims to Mecca was a source of great income for Meccans and the prohibition might have given rise to fear in the hearts of some Muslims that their income would thereby be considerably lessened. They are, therefore, told here not to fear poverty, for God would make abundant provision for them out of His bounty.
1174
Mecca was a great commercial centre and the pilgrimage season was an occasion of great commercial activity and a source of great income for the Meccans. The prohibition might have given rise to apprehension that it might adversely affect their income.
وَلَمَّا دَخَلُوۡا مِنۡ حَیۡثُ اَمَرَہُمۡ اَبُوۡہُمۡ مَّا کَانَ یُغۡنِیۡ عَنۡہُمۡ مِّنَ اللّٰہِ مِنۡ شَیۡءٍ اِلَّا حَاجَۃً فِیۡ نَفۡسِ یَعۡقُوۡبَ قَضٰٮہَا ۚ وَاِنَّہٗ لَذُوۡ عِلۡمٍ لِّمَا عَلَّمۡنٰہُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
1570
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1392
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
اِذۡ قَالَ لِاَبِیۡہِ یٰۤاَبَتِ لِمَ تَعۡبُدُ مَا لَا یَسۡمَعُ وَلَا یُبۡصِرُ وَلَا یُغۡنِیۡ عَنۡکَ شَیۡـًٔا
6:75; 21:53; 26:71; 37:86, 87.
6:75; 21:53; 26:71; 37:86, 87.
6:76; 21:53; 26:71; 37:86-87.
Important Words:
اب (father) which originally was ابوmeans, a father; a grandfather; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابت in reality is ابی (my father). According to Arabic usage ی has been converted into ت (Lane & Aqrab).
Commentary:
The point whether Abraham’s اب (ab) whose name at another place in the Quran (6:75) has been given as Azar was his father, uncle or grandfather, is much in dispute. In 2:134 Ishmael who was Jacob’s uncle has been spoken of as his اب (ab). Whether Azar was Abraham’s father or uncle does not possess much significance. From a study of all relevant historical facts, however, we are inclined to the view that Azar was Abraham’s father, though according to some Talmudic traditions Abraham’s father had died while he was young and he was left an orphan.
In Genesis (11: 26) Abraham’s father’s name has been given as Terah while Luke (3: 34) gives it as Thara. The Talmud agrees with Luke and says that his name was Thara. It also gives his name as Zarah. Eusebius, the father of ecclesiastical history, however, gives Athar as the name of the great Patriarch’s father (Sale). This shows that even among the Jews there existed no unanimity of views as to the name of Abraham’s father. The fact that Eusebius followed neither Genesis (11: 26) nor (Luke 3: 34) indicates that he had very strong reasons to differ from these two well-known sources. The two names, Athar of Eusebius and Azar of the Quran closely resemble each other. The Quranic version is therefore much more reliable and akin to reality than that of the Bible. See also 6:75.
The attributes "All-Hearing" and "All-Seeing" are among the most important Divine attributes. It is our conviction that God sees us when we are in trouble and hears our prayers when we pray to Him which is really at the root of our belief in God. If once we cease to believe in these two attributes, we cease to believe in God. But these two attributes are here further complemented by a third—the attribute غنیwhich means, One Who has no need of others and is Self-Sufficient but Whose help others need and upon Whom they are dependent. If God is not غنی and cannot come to our help when we need it, then His attributes "All-Seeing" and "All-Hearing" are of no use. Abraham has indeed adduced a most convincing and unassailable argument against idol-worship, viz. if the idols do neither see when their votaries are in trouble, nor hear their prayers when they call on them, nor do they come to their help when they need it, then what sense or purpose there is in worshipping such useless things?
a
6:75; 21:53; 26:71; 37:86, 87.
a
6:76; 21:53; 26:71; 37:86-87.
2186
Important Words:
اب (father) which originally was ابوmeans, a father; a grandfather; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابت in reality is ابی (my father). According to Arabic usage ی has been converted into ت (Lane & Aqrab).
Commentary:
The point whether Abraham’s اب (ab) whose name at another place in the Quran (6:75) has been given as Azar was his father, uncle or grandfather, is much in dispute. In 2:134 Ishmael who was Jacob’s uncle has been spoken of as his اب (ab). Whether Azar was Abraham’s father or uncle does not possess much significance. From a study of all relevant historical facts, however, we are inclined to the view that Azar was Abraham’s father, though according to some Talmudic traditions Abraham’s father had died while he was young and he was left an orphan.
In Genesis (11: 26) Abraham’s father’s name has been given as Terah while Luke (3: 34) gives it as Thara. The Talmud agrees with Luke and says that his name was Thara. It also gives his name as Zarah. Eusebius, the father of ecclesiastical history, however, gives Athar as the name of the great Patriarch’s father (Sale). This shows that even among the Jews there existed no unanimity of views as to the name of Abraham’s father. The fact that Eusebius followed neither Genesis (11: 26) nor (Luke 3: 34) indicates that he had very strong reasons to differ from these two well-known sources. The two names, Athar of Eusebius and Azar of the Quran closely resemble each other. The Quranic version is therefore much more reliable and akin to reality than that of the Bible. See also 6:75.
The attributes "All-Hearing" and "All-Seeing" are among the most important Divine attributes. It is our conviction that God sees us when we are in trouble and hears our prayers when we pray to Him which is really at the root of our belief in God. If once we cease to believe in these two attributes, we cease to believe in God. But these two attributes are here further complemented by a third—the attribute غنیwhich means, One Who has no need of others and is Self-Sufficient but Whose help others need and upon Whom they are dependent. If God is not غنی and cannot come to our help when we need it, then His attributes "All-Seeing" and "All-Hearing" are of no use. Abraham has indeed adduced a most convincing and unassailable argument against idol-worship, viz. if the idols do neither see when their votaries are in trouble, nor hear their prayers when they call on them, nor do they come to their help when they need it, then what sense or purpose there is in worshipping such useless things?
a
6:75; 21:53; 26:71; 37:86, 87.
وَاَنۡکِحُوا الۡاَیٰمٰی مِنۡکُمۡ وَالصّٰلِحِیۡنَ مِنۡ عِبَادِکُمۡ وَاِمَآئِکُمۡ ۚ اِنۡ یَّکُوۡنُوۡا فُقَرَآءَ یُغۡنِہِمُ اللّٰہُ مِنۡ فَضۡلِہٖ ۗ وَاللّٰہُ وٰسِعٌ عَلِیۡمٌ
Ayama is the plural of Ayyim which means, a woman having no husband, whether she be a virgin or not, or whether she had married before or not; a free woman (Lane); also a man having no wife (Mufradat). The marriage of widows and virgins is strongly urged. In fact, Islam views with extreme disfavour the unmarried state and regards the married state as the normal and natural one. The Holy Prophet is reported to have said: 'Marriage is my Sunnah (usage or practice) and whoso disapproves and forsakes my Sunnah is not of me' (Muslim, Kitabun-Nikah).
Important Words:
أیامٰی (widows) is the plural of أیم (ayyimun) which is derived from آم which means, he had no wife or he lost his wife by her death and he did not marry. They say آمت من زوجھا i.e. she became bereft of her husband by his death or by being slain and remained without marrying. آمت also means, she had no husband, said of a virgin and of one who is not a virgin. أیم(ayyimun) means, a woman having no husband, whether she be a virgin or not, or whether she had married before or not; a free woman, (Lane & Aqrab) also a man having no wife Mufradat).
Commentary:
As mentioned above, this Surah deals with some of those very heinous moral evils which if ignored and neglected are calculated to eat into the vitals of the society and shake its very foundations. One of these evils is adultery. In the preceding verses the Surah has dealt with some of the causes that lead to the birth, growth and prevalence of this fell moral disease. Two of these causes are scandal-mongering and free and indiscriminate intermingling of the sexes and the third is that some women—widows or virgins, come to conceive a strong dislike for leading a married life, or their guardians, in order to further their own nefarious ends, stand in the way of their marriage. In the verse under comment the Quran has strongly urged the marriage of widows and virgins, the word أیامی covers both of them. In fact, Islam views with extreme disfavour the unmarried state. It regards the married state as the normal state. The Holy Prophet is reported to have said: النکاح من سنتی و من رغب عن سنتی فلیس منی i.e. "marriage is my 'sunnat' (usage or practice) and whoso disapproves and forsakes my sunnat, is not of me" (Muslim, Kitabun-Nikah).
Preponderance of unmarried women in a society is sure to tell adversely on its whole moral tone. The refusal on the part of unmarried women to accept the responsibilities of married life has led to the prevalence of moral laxity to which the west seems to have fallen a helpless victim. The verse strongly discourages unmarried life and does not recognize poverty as a bar to marriage.
2615
Important Words:
أیامٰی (widows) is the plural of أیم (ayyimun) which is derived from آم which means, he had no wife or he lost his wife by her death and he did not marry. They say آمت من زوجھا i.e. she became bereft of her husband by his death or by being slain and remained without marrying. آمت also means, she had no husband, said of a virgin and of one who is not a virgin. أیم(ayyimun) means, a woman having no husband, whether she be a virgin or not, or whether she had married before or not; a free woman, (Lane & Aqrab) also a man having no wife Mufradat).
Commentary:
As mentioned above, this Surah deals with some of those very heinous moral evils which if ignored and neglected are calculated to eat into the vitals of the society and shake its very foundations. One of these evils is adultery. In the preceding verses the Surah has dealt with some of the causes that lead to the birth, growth and prevalence of this fell moral disease. Two of these causes are scandal-mongering and free and indiscriminate intermingling of the sexes and the third is that some women—widows or virgins, come to conceive a strong dislike for leading a married life, or their guardians, in order to further their own nefarious ends, stand in the way of their marriage. In the verse under comment the Quran has strongly urged the marriage of widows and virgins, the word أیامی covers both of them. In fact, Islam views with extreme disfavour the unmarried state. It regards the married state as the normal state. The Holy Prophet is reported to have said: النکاح من سنتی و من رغب عن سنتی فلیس منی i.e. "marriage is my 'sunnat' (usage or practice) and whoso disapproves and forsakes my sunnat, is not of me" (Muslim, Kitabun-Nikah).
Preponderance of unmarried women in a society is sure to tell adversely on its whole moral tone. The refusal on the part of unmarried women to accept the responsibilities of married life has led to the prevalence of moral laxity to which the west seems to have fallen a helpless victim. The verse strongly discourages unmarried life and does not recognize poverty as a bar to marriage.
2045
Ayama is the plural of Ayyim which means, a woman having no husband, whether she be a virgin or not, or whether she had married before or not; a free woman (Lane); also a man having no wife (Mufradat). The marriage of widows and virgins is strongly urged. In fact, Islam views with extreme disfavour the unmarried state and regards the married state as the normal and natural one. The Holy Prophet is reported to have said: 'Marriage is my Sunnah (usage or practice) and whoso disapproves and forsakes my Sunnah is not of me' (Muslim, Kitabun-Nikah).
وَلۡیَسۡتَعۡفِفِ الَّذِیۡنَ لَا یَجِدُوۡنَ نِکَاحًا حَتّٰی یُغۡنِیَہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ ۗ وَالَّذِیۡنَ یَبۡتَغُوۡنَ الۡکِتٰبَ مِمَّا مَلَکَتۡ اَیۡمٰنُکُمۡ فَکَاتِبُوۡہُمۡ اِنۡ عَلِمۡتُمۡ فِیۡہِمۡ خَیۡرًا ۖ وَّاٰتُوۡہُمۡ مِّنۡ مَّالِ اللّٰہِ الَّذِیۡۤ اٰتٰٮکُمۡ ۚ وَلَا تُکۡرِہُوۡا فَتَیٰتِکُمۡ عَلَی الۡبِغَآءِ اِنۡ اَرَدۡنَ تَحَصُّنًا لِّتَبۡتَغُوۡا عَرَضَ الۡحَیٰوۃِ الدُّنۡیَا ۚ وَمَنۡ یُّکۡرِہہُّنَّ فَاِنَّ اللّٰہَ مِنۡۢ بَعۡدِ اِکۡرٰہِہِنَّ غَفُوۡرٌ رَّحِیۡمٌ
مُكَاتَبَة (Mukatabah, 解放奴隶的契约) 是一张契约书。根据这一契约, 男女奴隶可以得到释放, 不受他们主人意愿的约束和影响。契约内规定一个数量的钱财或劳动作为奴隶获得自由的代价。
یعنی وہ مال لٹانے والے نہ ہوں یا آوارہ نہ ہوں لیکن اگر مالک راضی نہ ہو تو مکاتبت چاہنے والا غلام قاضی کے ذریعہ سے آزادی حاصل کر سکتا ہے کیونکہ یہ اس کا حق ہے۔
یعنی لونڈیوں کی خواہش نکاح کی ہو تو اس سے انہیں روکو نہیں کیونکہ اس کا نتیجہ فسق و فجور ہوگا۔
یعنی عورتوں کو غلام رکھ کر اپنے گھر کی نوکروں کی مشکل حل نہ کرو۔
یعنی قرآن کریم کا حکم ہے کہ نکاح کرو۔ لیکن اگر مالک اس میں روک بنے تو گناہ اس پر ہوگا نہ کہ عورت پر۔
Mukatabah (deed of manumission) is a written contract by means of which a slave could earn his or her emancipation, independently and irrespective of the fact whether his or her master likes it or not. According to this contract a definite amount of money or labour is fixed as the price of the freedom of the slave.
Important Words:
کاتبوھم (write it for them). کاتب (kataba) is derived from کتب (kataba) which means, he wrote; he made a thing obligatory; or he prescribed a law. کتب اللّٰه لاغلبن انا ورسلی i.e. Allah has decreed or has made it obligatory upon Himself that He and His Messengers will prevail (58:22). کاتب العبد means, he made a written contract with the slave that the latter shall pay a certain sum as the price of his emancipation and then he shall earn his freedom (Lane & Aqrab). This civil written contract by means of which a slave can earn his manumission is called مکاتبة (mukatabat).
تحصنا (keeping chaste) is derived from حصن, meaning, he or it was or became inaccessible, fortified or protected against attack. حصنت المرأة means, the woman was chaste i.e. protected herself against moral or sexual sinfulness. أحصنت المرأة means, the woman got married or she was chaste. تحصن (tahassana) means, he fortified himself or he entered the حصن i.e. fortress; or he protected himself by it; he guarded or protected himself in any way. تحصنت المرأة means, she was chaste (Lane & Aqrab). See also 4:25.
The expression ان علمتم فیھم خیراً (if you know any good in them) may mean (1) if you know that they are fit to work and earn their living; (2) if you know that after their manumission they will become useful members of the society.
Commentary:
We maintain that of all Divine Messengers and Prophets of God, of all Founders of different creeds, Faiths and religious systems, of all social reformers and philanthropists and of all those teachers and leaders of men, who, at any time, in any land and in any form, contributed to the social uplift and moral and spiritual regeneration of humanity, the share of Muhammad, the Holy Prophet of Islam, was by far the largest. And one of the greatest services to mankind of this greatest and noblest of men was his unequivocal and emphatic condemnation of, and the effective measures he took to abolish those social injustices that were practised by one section of humanity against another. His mind rebelled and revolted against the then prevalent idea that man could be bought, sold and treated by man like chattels. His ideal of human brotherhood and the inborn and inherent equality of all men could scarcely be reconciled with the practice of slavery which was so widespread as to have become inextricably interwoven and deeply rooted in the social conditions and ideas of his time. His heart burnt to see the iniquities and enormities practised by man upon man. He grieved and pined for this unfortunate section of humanity. He would, if he could, abolish altogether by a stroke of the pen a system so repugnant and revolting, so destructive of all noble human instincts, of all that distinguishes man from beast and brute. But this institution had become an integral part of the whole fabric of human society in his time. To abolish it all of a sudden was neither wise, nor practicable or even possible. It should have meant a death-blow to the entire existing social order. The sudden emancipation in hundreds of thousands of those persons who having been held in bondage for generations had lost all initiative to lead an independent life, would have seriously told upon the whole moral tone of society. Jobless and workless they would have stooped to all sorts of immoral acts. This was exactly what the Holy Prophet sought to avoid and he did succeed in avoiding it. On the other hand, he laid down precepts and injunctions which were calculated to do away with slavery gradually but surely and effectively.
These injunctions were of two categories:
(i) Temporary provisions bearing upon the general improvement and betterment of the moral and social conditions of the existing slaves and their speedy enfranchisement. Slaves were to be treated as members of the family as long as they were in bondage, and at the same time it was declared as a most heinous crime tantamount to murder to deprive a free man of his freedom and reduce him to slavery (Muslim Kitabul-Iman). But those persons were excepted from this commandment who should themselves incur the loss of their freedom by participating in a war undertaken to destroy Islam and to impose their own beliefs and doctrines upon the Muslims at the point of the sword. Even this denial of freedom to war prisoners was to last only till those prisoners had discharged their share of the guilt, either by paying off their part of the cost of war by getting themselves ransomed or by the Muslims themselves setting them free as an act of favour which the Quran has so repeatedly and emphatically enjoined on them (47:5). See also 23:7.
(ii) Provisions of a permanent nature aiming at the complete and total extinction of slavery in every shape or form. One of such provisions by means of which a slave could earn his emancipation, independently and irrespective of the fact whether his master liked it or not, was that he could enter into a civil written contract with the latter. It is this written contract which is known as mukatabat (deed of manumission) and to which the verse under comment refers. According to this contract a definite amount of money or labour is fixed as the price of the freedom of a slave. After the contract is duly written and attested the slave is considered as manumitted and is free to earn the required amount of money by any legitimate means he likes. After he has paid the whole stipulated sum he is quite free. As to whether the slave is fit to enter into a contract of the above nature with his master is to be decided by the State and not by the master of the slave and also the amount of the money he has to pay and the manner and the time-limit of the payment. No choice is left to the owner if the slave applies for such a contract and the State considers him eligible to it with the conditions and stipulations proposed by it but to accept it. By this excellent arrangement Islam sought to secure to all slaves, who could not otherwise obtain freedom, their full emancipation and liberty, at the same time steering clear of the terrible social and moral evils to which the whole Muslim society would have fallen a helpless victim if slavery had been abolished with a stroke of the pen.
The verse has further urged the wealthy and the rich Muslims to help, with their money, those slaves who enter into mukatabat with their masters, to earn their emancipation.
The words ومن یکرھھن (but if anyone forces them to remain unmarried) signify that the responsibility of keeping them from marriage will be that of their masters. They will not be accountable for this default.
909
مُكَاتَبَة (Mukatabah, 解放奴隶的契约) 是一张契约书。根据这一契约, 男女奴隶可以得到释放, 不受他们主人意愿的约束和影响。契约内规定一个数量的钱财或劳动作为奴隶获得自由的代价。
1
یعنی وہ مال لٹانے والے نہ ہوں یا آوارہ نہ ہوں لیکن اگر مالک راضی نہ ہو تو مکاتبت چاہنے والا غلام قاضی کے ذریعہ سے آزادی حاصل کر سکتا ہے کیونکہ یہ اس کا حق ہے۔
2
یعنی لونڈیوں کی خواہش نکاح کی ہو تو اس سے انہیں روکو نہیں کیونکہ اس کا نتیجہ فسق و فجور ہوگا۔
3
یعنی عورتوں کو غلام رکھ کر اپنے گھر کی نوکروں کی مشکل حل نہ کرو۔
4
یعنی قرآن کریم کا حکم ہے کہ نکاح کرو۔ لیکن اگر مالک اس میں روک بنے تو گناہ اس پر ہوگا نہ کہ عورت پر۔
2616
Important Words:
کاتبوھم (write it for them). کاتب (kataba) is derived from کتب (kataba) which means, he wrote; he made a thing obligatory; or he prescribed a law. کتب اللّٰه لاغلبن انا ورسلی i.e. Allah has decreed or has made it obligatory upon Himself that He and His Messengers will prevail (58:22). کاتب العبد means, he made a written contract with the slave that the latter shall pay a certain sum as the price of his emancipation and then he shall earn his freedom (Lane & Aqrab). This civil written contract by means of which a slave can earn his manumission is called مکاتبة (mukatabat).
تحصنا (keeping chaste) is derived from حصن, meaning, he or it was or became inaccessible, fortified or protected against attack. حصنت المرأة means, the woman was chaste i.e. protected herself against moral or sexual sinfulness. أحصنت المرأة means, the woman got married or she was chaste. تحصن (tahassana) means, he fortified himself or he entered the حصن i.e. fortress; or he protected himself by it; he guarded or protected himself in any way. تحصنت المرأة means, she was chaste (Lane & Aqrab). See also 4:25.
The expression ان علمتم فیھم خیراً (if you know any good in them) may mean (1) if you know that they are fit to work and earn their living; (2) if you know that after their manumission they will become useful members of the society.
Commentary:
We maintain that of all Divine Messengers and Prophets of God, of all Founders of different creeds, Faiths and religious systems, of all social reformers and philanthropists and of all those teachers and leaders of men, who, at any time, in any land and in any form, contributed to the social uplift and moral and spiritual regeneration of humanity, the share of Muhammad, the Holy Prophet of Islam, was by far the largest. And one of the greatest services to mankind of this greatest and noblest of men was his unequivocal and emphatic condemnation of, and the effective measures he took to abolish those social injustices that were practised by one section of humanity against another. His mind rebelled and revolted against the then prevalent idea that man could be bought, sold and treated by man like chattels. His ideal of human brotherhood and the inborn and inherent equality of all men could scarcely be reconciled with the practice of slavery which was so widespread as to have become inextricably interwoven and deeply rooted in the social conditions and ideas of his time. His heart burnt to see the iniquities and enormities practised by man upon man. He grieved and pined for this unfortunate section of humanity. He would, if he could, abolish altogether by a stroke of the pen a system so repugnant and revolting, so destructive of all noble human instincts, of all that distinguishes man from beast and brute. But this institution had become an integral part of the whole fabric of human society in his time. To abolish it all of a sudden was neither wise, nor practicable or even possible. It should have meant a death-blow to the entire existing social order. The sudden emancipation in hundreds of thousands of those persons who having been held in bondage for generations had lost all initiative to lead an independent life, would have seriously told upon the whole moral tone of society. Jobless and workless they would have stooped to all sorts of immoral acts. This was exactly what the Holy Prophet sought to avoid and he did succeed in avoiding it. On the other hand, he laid down precepts and injunctions which were calculated to do away with slavery gradually but surely and effectively.
These injunctions were of two categories:
(i) Temporary provisions bearing upon the general improvement and betterment of the moral and social conditions of the existing slaves and their speedy enfranchisement. Slaves were to be treated as members of the family as long as they were in bondage, and at the same time it was declared as a most heinous crime tantamount to murder to deprive a free man of his freedom and reduce him to slavery (Muslim Kitabul-Iman). But those persons were excepted from this commandment who should themselves incur the loss of their freedom by participating in a war undertaken to destroy Islam and to impose their own beliefs and doctrines upon the Muslims at the point of the sword. Even this denial of freedom to war prisoners was to last only till those prisoners had discharged their share of the guilt, either by paying off their part of the cost of war by getting themselves ransomed or by the Muslims themselves setting them free as an act of favour which the Quran has so repeatedly and emphatically enjoined on them (47:5). See also 23:7.
(ii) Provisions of a permanent nature aiming at the complete and total extinction of slavery in every shape or form. One of such provisions by means of which a slave could earn his emancipation, independently and irrespective of the fact whether his master liked it or not, was that he could enter into a civil written contract with the latter. It is this written contract which is known as mukatabat (deed of manumission) and to which the verse under comment refers. According to this contract a definite amount of money or labour is fixed as the price of the freedom of a slave. After the contract is duly written and attested the slave is considered as manumitted and is free to earn the required amount of money by any legitimate means he likes. After he has paid the whole stipulated sum he is quite free. As to whether the slave is fit to enter into a contract of the above nature with his master is to be decided by the State and not by the master of the slave and also the amount of the money he has to pay and the manner and the time-limit of the payment. No choice is left to the owner if the slave applies for such a contract and the State considers him eligible to it with the conditions and stipulations proposed by it but to accept it. By this excellent arrangement Islam sought to secure to all slaves, who could not otherwise obtain freedom, their full emancipation and liberty, at the same time steering clear of the terrible social and moral evils to which the whole Muslim society would have fallen a helpless victim if slavery had been abolished with a stroke of the pen.
The verse has further urged the wealthy and the rich Muslims to help, with their money, those slaves who enter into mukatabat with their masters, to earn their emancipation.
The words ومن یکرھھن (but if anyone forces them to remain unmarried) signify that the responsibility of keeping them from marriage will be that of their masters. They will not be accountable for this default.
2046
Mukatabah (deed of manumission) is a written contract by means of which a slave could earn his or her emancipation, independently and irrespective of the fact whether his or her master likes it or not. According to this contract a definite amount of money or labour is fixed as the price of the freedom of the slave.
یَوۡمَ لَا یُغۡنِیۡ مَوۡلًی عَنۡ مَّوۡلًی شَیۡـًٔا وَّلَا ہُمۡ یُنۡصَرُوۡنَ
2:124; 70:11; 80:35-37.
2:124; 70:11; 80:35-37.
2:124; 70:11; 80:35-37.
b
2:124; 70:11; 80:35-37.
a
2:124; 70:11; 80:35-37.
b
2:124; 70:11; 80:35-37.
مِّنۡ وَّرَآئِہِمۡ جَہَنَّمُ ۖ وَلَا یُغۡنِیۡ عَنۡہُمۡ مَّا کَسَبُوۡا شَیۡـًٔا وَّلَا مَا اتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰہِ اَوۡلِیَآءَ ۖ وَلَہُمۡ عَذَابٌ عَظِیۡمٌ
14:17, 18.
14:17, 18.
14:17-18.
Commentary:
The verse means to say that the Unity of God, for the establishment of which Divine Scriptures have been revealed and Prophets raised, is the quintessence of Divine guidance and those who reject and deny it are bound to meet with a sad fate.
b
14:17, 18.
b
14:17-18.
3738
Commentary:
The verse means to say that the Unity of God, for the establishment of which Divine Scriptures have been revealed and Prophets raised, is the quintessence of Divine guidance and those who reject and deny it are bound to meet with a sad fate.
b
14:17, 18.
یَوۡمَ لَا یُغۡنِیۡ عَنۡہُمۡ کَیۡدُہُمۡ شَیۡـًٔا وَّلَا ہُمۡ یُنۡصَرُوۡنَ