Topic: Al-Hamid (Praiseworthy)
View Aspects
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِن طَيِّبَٰتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ ٱلْأَرْضِ ۖ وَلَا تَيَمَّمُوا۟ ٱلْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغْمِضُوا۟ فِيهِ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ
The verse implies that believers should spend in the cause of God what is good and pure; for even a lawfully earned property might include things that are bad. Old and used things may be given to the poor, but worn out articles of use alone should not be singled out for that purpose.
Important Words:
تیمموا (seek) is derived from یم or ام. They say یمه i.e. he sought it. یمم فلانابرمح means, he sought and singled out that person for attacking with his spear. تیمم الامر means, he sought and singled out the affair. تیمم للصلوة means, he performed what is termed تیمم for his Prayers, i.e. instead of performing the prescribed ablution with water he sought dust and touching it with his hands passed them over his face, etc. (Aqrab & Mufradat).
خبیث (bad) is derived from خبث i.e. he or it was or became bad or foul or abominable or wicked or filthy or impure (Lane).
تغمضوا (connive) is derived from اغمض which again is derived from غمض i.e. it became hidden and concealed. غمض فی الکلامmeans, he made his speech obscure, and abstained from making it clear in meaning. اغمض means, he closed, or shut his eyes; he connived at something so as to practically treat it as something unseen or hidden. اغمض فی البیع means, he demanded a lowering of the price of a thing owing to its badness. اغمض عنه فی البیع means, he connived at the bad quality of the thing and was not strict settling its price (Aqrab & Lane).
Commentary:
The verse implies that believers should not only spend in the cause of Allah but should spend what is good and pure; for even a lawfully-earned property might include things that are bad. They should not deliberately select worthless and worn out things for the purpose of charity. Old and second-hand things may indeed be given to the poor, but such things should not be specially selected or singled out for this purpose. Indeed, a believer can be said to have properly discharged his duty for "spending" in the cause of Allah only if he spends "good things".
274
Important Words:
تیمموا (seek) is derived from یم or ام. They say یمه i.e. he sought it. یمم فلانابرمح means, he sought and singled out that person for attacking with his spear. تیمم الامر means, he sought and singled out the affair. تیمم للصلوة means, he performed what is termed تیمم for his Prayers, i.e. instead of performing the prescribed ablution with water he sought dust and touching it with his hands passed them over his face, etc. (Aqrab & Mufradat).
خبیث (bad) is derived from خبث i.e. he or it was or became bad or foul or abominable or wicked or filthy or impure (Lane).
تغمضوا (connive) is derived from اغمض which again is derived from غمض i.e. it became hidden and concealed. غمض فی الکلامmeans, he made his speech obscure, and abstained from making it clear in meaning. اغمض means, he closed, or shut his eyes; he connived at something so as to practically treat it as something unseen or hidden. اغمض فی البیع means, he demanded a lowering of the price of a thing owing to its badness. اغمض عنه فی البیع means, he connived at the bad quality of the thing and was not strict settling its price (Aqrab & Lane).
Commentary:
The verse implies that believers should not only spend in the cause of Allah but should spend what is good and pure; for even a lawfully-earned property might include things that are bad. They should not deliberately select worthless and worn out things for the purpose of charity. Old and second-hand things may indeed be given to the poor, but such things should not be specially selected or singled out for this purpose. Indeed, a believer can be said to have properly discharged his duty for "spending" in the cause of Allah only if he spends "good things".
337
The verse implies that believers should spend in the cause of God what is good and pure; for even a lawfully earned property might include things that are bad. Old and used things may be given to the poor, but worn out articles of use alone should not be singled out for that purpose.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ غَنِيًّا حَمِيدًا
See 4:127.
42:14.
See 4:127.
42:14.
Important Words:
حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).
Commentary:
See the next verse.
a
4:127.
b
42:14.
a
See 4:127.
b
42:14.
597
Important Words:
حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).
Commentary:
See the next verse.
c
See 4:127.
d
42:14.
قَالُوٓا۟ أَتَعْجَبِينَ مِنْ أَمْرِ ٱللَّهِ ۖ رَحْمَتُ ٱللَّهِ وَبَرَكَٰتُهُۥ عَلَيْكُمْ أَهْلَ ٱلْبَيْتِ ۚ إِنَّهُۥ حَمِيدٌ مَّجِيدٌ
51:31.
یعنی اللہ تعالیٰ۔
51:31.
In this verse the words 'people of the house' are definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, when the expression Ahlul-Bait is used in the Qur’an in respect of a Prophet it generally applies to his wife or wives (28:13; 33:34).
51:31.
Important Words:
مجید (Glorious) is derived from مجد which means, he was or became glorious, noble, in a state of honour or dignity. مجید as an epithet of God signifies the Glorious or Great, or Great in dignity Who gives liberally or bountifully or the Bountiful and Beneficent. When used about عرش it signifies exalted; sublime; noble (Lane & Aqrab).
Commentary:
The Shia section of Muslims do not include the wives of the Holy Prophet in his اھل بیت (people of his house) while in this verse the term is definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, whenever this term is used in the Quran in respect of a Prophet, it invariably includes his wife or wives.
d
51:31.
1
یعنی اللہ تعالیٰ۔
b
51:31.
1454
Important Words:
مجید (Glorious) is derived from مجد which means, he was or became glorious, noble, in a state of honour or dignity. مجید as an epithet of God signifies the Glorious or Great, or Great in dignity Who gives liberally or bountifully or the Bountiful and Beneficent. When used about عرش it signifies exalted; sublime; noble (Lane & Aqrab).
Commentary:
The Shia section of Muslims do not include the wives of the Holy Prophet in his اھل بیت (people of his house) while in this verse the term is definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, whenever this term is used in the Quran in respect of a Prophet, it invariably includes his wife or wives.
d
51:31.
1333
In this verse the words 'people of the house' are definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, when the expression Ahlul-Bait is used in the Qur’an in respect of a Prophet it generally applies to his wife or wives (28:13; 33:34).
الٓر ۚ كِتَٰبٌ أَنزَلْنَٰهُ إِلَيْكَ لِتُخْرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ
الٓـٰر کے معنے ہیں اَنَا اللّٰہُ اَرَیٰ میں اللہ دیکھنے والا ہوں۔ تفصیل کے لئے دیکھئے سورۃ بقرہ آیت۲ نوٹ نمبر۱۔
10:2; 11:2; 12:2; 13:2; 15:2.
2:258; 5:17; 14:6; 65:12.
Commentary:
For an explanation of the abbreviated letters Alif Lam Ra, see 2:2. & 10:2.
This verse represents the Quran as a "torch" by means of which the Holy Prophet led men from darkness into "light," which is "the path of the Mighty, the Praiseworthy."
Commentators differ as to what is meant by "light." In popular parlance, students of modern philosophy or sciences or those who follow no revealed Law or, for that matter, know no religion, are spoken of by some as "men of light." Christians look upon their own religion as the source of all light, while according to Hindus their religion alone is light and all else is darkness. For the followers of Islam it is their faith which, of all religious systems, deserves to be called by this name. The verse under comment lays down a sure criterion by which true "light" may be judged and tested. According to it "light" means "coming out of darkness and attaining nearness to God," so only those who, betake themselves to Him may be said to have received the "light."
The verse mentions two attributes of God, "the Mighty" and "the Praiseworthy." The attribute, "the Mighty," pertains to outward light, while "the Praiseworthy" refers to inward light. He who develops in himself the first attribute is enabled to overcome his external enemies and become safe from physical afflictions, privations and hardships, while he who develops the second attribute overpowers his inward enemy, Satan, and gets rid of the darkness of doubts, misgivings, evil suggestions and ignorance. The Arabs were delivered from both these kinds of darkness through the Holy Prophet. They were not only revived into a new life but superstition, ignorance, idolatry and moral depravity also took leave of them. Through the Holy Prophet they became not only the temporal rulers, but also the moral and spiritual teachers of the world.
b
10:2; 11:2; 12:2; 13:2; 15:2.
c
2:258; 5:17; 14:6; 65:12.
646
见注释16。
1
الٓـٰر کے معنے ہیں اَنَا اللّٰہُ اَرَیٰ میں اللہ دیکھنے والا ہوں۔ تفصیل کے لئے دیکھئے سورۃ بقرہ آیت۲ نوٹ نمبر۱۔
b
10:2; 11:2; 12:2; 13:2; 15:2.
c
2:258; 5:17; 14:6; 65:12.
1656
Commentary:
For an explanation of the abbreviated letters Alif Lam Ra, see 2:2. & 10:2.
This verse represents the Quran as a "torch" by means of which the Holy Prophet led men from darkness into "light," which is "the path of the Mighty, the Praiseworthy."
Commentators differ as to what is meant by "light." In popular parlance, students of modern philosophy or sciences or those who follow no revealed Law or, for that matter, know no religion, are spoken of by some as "men of light." Christians look upon their own religion as the source of all light, while according to Hindus their religion alone is light and all else is darkness. For the followers of Islam it is their faith which, of all religious systems, deserves to be called by this name. The verse under comment lays down a sure criterion by which true "light" may be judged and tested. According to it "light" means "coming out of darkness and attaining nearness to God," so only those who, betake themselves to Him may be said to have received the "light."
The verse mentions two attributes of God, "the Mighty" and "the Praiseworthy." The attribute, "the Mighty," pertains to outward light, while "the Praiseworthy" refers to inward light. He who develops in himself the first attribute is enabled to overcome his external enemies and become safe from physical afflictions, privations and hardships, while he who develops the second attribute overpowers his inward enemy, Satan, and gets rid of the darkness of doubts, misgivings, evil suggestions and ignorance. The Arabs were delivered from both these kinds of darkness through the Holy Prophet. They were not only revived into a new life but superstition, ignorance, idolatry and moral depravity also took leave of them. Through the Holy Prophet they became not only the temporal rulers, but also the moral and spiritual teachers of the world.
b
10:2; 11:2; 12:2; 13:2; 15:2.
c
2:258; 5:17; 14:6; 65:12.
1452
See {16}.
وَقَالَ مُوسَىٰٓ إِن تَكْفُرُوٓا۟ أَنتُمْ وَمَن فِى ٱلْأَرْضِ جَمِيعًا فَإِنَّ ٱللَّهَ لَغَنِىٌّ حَمِيدٌ
31:13.
31:13.
31:13.
Commentary:
The verse represents Moses as saying that God’s sending down His guidance through His Prophets should not be taken to mean that the acceptance of Divine guidance by man in any way conduces to God’s own good. It is all for the good of man himself, for God is Self-Sufficient and above all needs.
d
31:13.
a
31:13.
1663
Commentary:
The verse represents Moses as saying that God’s sending down His guidance through His Prophets should not be taken to mean that the acceptance of Divine guidance by man in any way conduces to God’s own good. It is all for the good of man himself, for God is Self-Sufficient and above all needs.
b
31:13.
وَهُدُوٓا۟ إِلَى ٱلطَّيِّبِ مِنَ ٱلْقَوْلِ وَهُدُوٓا۟ إِلَىٰ صِرَٰطِ ٱلْحَمِيدِ
Commentary:
The verse shows that Paradise will not be a place of inactivity or idleness. On the other hand it will be a place of continuous work. Only the nature of the work will be different and there will be no fear of failure or fall as in this life. The spiritual progress of the righteous will be uniform and uninterrupted.
2456A
Commentary:
The verse shows that Paradise will not be a place of inactivity or idleness. On the other hand it will be a place of continuous work. Only the nature of the work will be different and there will be no fear of failure or fall as in this life. The spiritual progress of the righteous will be uniform and uninterrupted.
لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
2:256; 10:56; 31:27.
2:256; 10:56; 31:27.
2:256; 10:56; 31:27.
Commentary:
The theme of the previous verse is continued in this verse, viz. Islam will prosper and make vast conquests because God Who is the Lord of the heavens and the earth has sent it and He is at its back. God has willed that His kingdom shall be established in the earth and His worship shall take the place of the worship of false deities. He has decreed that His glory shall be extolled and His praises sung in the world because He is worthy of all praise.
a
2:256; 10:56; 31:27.
a
2:256; 10:56; 31:27.
2494
Commentary:
The theme of the previous verse is continued in this verse, viz. Islam will prosper and make vast conquests because God Who is the Lord of the heavens and the earth has sent it and He is at its back. God has willed that His kingdom shall be established in the earth and His worship shall take the place of the worship of false deities. He has decreed that His glory shall be extolled and His praises sung in the world because He is worthy of all praise.
a
2:256; 10:56; 31:27.
وَلَقَدْ ءَاتَيْنَا لُقْمَٰنَ ٱلْحِكْمَةَ أَنِ ٱشْكُرْ لِلَّهِ ۚ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ
14:9.
Important Words:
شکر (is grateful). شکر الله or شکر لله means, he thanked God or was grateful to Him; or he praised God for His beneficence; and acted in the manner incumbent on him in rendering Him obedience. شکر (thankfulness) is of three kinds: (1) with the heart; (2) with the tongue; and (3) with the limbs, and consists in requiting the benefit received according to its desert. Man’s thankfulness to God consists in (a) his humility to Him; (b) his love of Him; (c) his knowledge of His bounties; (d) his eulogizing Him for it; and (e) his not making use of the benefits in a manner disliked by Him. شکر on the part of God consists in forgiving a person, or regarding him with favour and therefore rewarding him (Lane). See also 14:8.
Commentary:
Luqman seems to be a non-Arab, very probably an Ethiopian. He is said to belong to Egypt or Nubia. By some he has also been identified with the Greek "Aesop". From the beautiful moral precepts he gave to his son which are embodied in the present and the next few verses Luqman appears to be a Prophet of God. To know who Luqman was is not of importance so much as the principle that God sent His Messengers among all people and that all those Messengers deserve our respect and reverence and that Luqman was one of them. Islam was the first and the only religion to proclaim this principle which alone can form a sound and solid basis for peace among the followers of various faiths.
a
14:9.
3039
Important Words:
شکر (is grateful). شکر الله or شکر لله means, he thanked God or was grateful to Him; or he praised God for His beneficence; and acted in the manner incumbent on him in rendering Him obedience. شکر (thankfulness) is of three kinds: (1) with the heart; (2) with the tongue; and (3) with the limbs, and consists in requiting the benefit received according to its desert. Man’s thankfulness to God consists in (a) his humility to Him; (b) his love of Him; (c) his knowledge of His bounties; (d) his eulogizing Him for it; and (e) his not making use of the benefits in a manner disliked by Him. شکر on the part of God consists in forgiving a person, or regarding him with favour and therefore rewarding him (Lane). See also 14:8.
Commentary:
Luqman seems to be a non-Arab, very probably an Ethiopian. He is said to belong to Egypt or Nubia. By some he has also been identified with the Greek "Aesop". From the beautiful moral precepts he gave to his son which are embodied in the present and the next few verses Luqman appears to be a Prophet of God. To know who Luqman was is not of importance so much as the principle that God sent His Messengers among all people and that all those Messengers deserve our respect and reverence and that Luqman was one of them. Islam was the first and the only religion to proclaim this principle which alone can form a sound and solid basis for peace among the followers of various faiths.
لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ إِنَّ ٱللَّهَ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
2:285; 10:56; 24:65.
2:285; 10:56; 24:65.
2:285; 10:56; 24:65.
e
2:285; 10:56; 24:65.
a
2:285; 10:56; 24:65.
a
2:285; 10:56; 24:65.
لَّا يَأْتِيهِ ٱلْبَٰطِلُ مِنۢ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِۦ ۖ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ
15:11.
یعنی یہ ایسی کتاب ہے کہ نہ اس کے سامنے باطل ٹھہر سکتا ہے اور نہ اس کی تعلیم کے جاری کرنے کے نتیجہ میں باطل کو کوئی مدد مل سکتی ہے۔ یہ اس لئے ہے کہ اس قرآن کو بڑی حکمت والے اور بڑی تعریفوں والے خدا کی طرف سے اتار گیا ہے۔
15:11.
The Qur’an is such a wonderful Book that not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern science.
15:10.
Commentary:
The words من بین یدیه may mean, before the Quran was revealed and من خلفه after it has been revealed.
The verse purports to say that the Quran is such a wonderful Book that "not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern discoveries and inventions" because it has been revealed by God Who is the Source and Fountainhead of all wisdom and knowledge.
a
15:11.
1
یعنی یہ ایسی کتاب ہے کہ نہ اس کے سامنے باطل ٹھہر سکتا ہے اور نہ اس کی تعلیم کے جاری کرنے کے نتیجہ میں باطل کو کوئی مدد مل سکتی ہے۔ یہ اس لئے ہے کہ اس قرآن کو بڑی حکمت والے اور بڑی تعریفوں والے خدا کی طرف سے اتار گیا ہے۔
a
15:10.
3591
Commentary:
The words من بین یدیه may mean, before the Quran was revealed and من خلفه after it has been revealed.
The verse purports to say that the Quran is such a wonderful Book that "not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern discoveries and inventions" because it has been revealed by God Who is the Source and Fountainhead of all wisdom and knowledge.
a
15:11.
2638
The Qur’an is such a wonderful Book that not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern science.
وَهُوَ ٱلَّذِى يُنَزِّلُ ٱلْغَيْثَ مِنۢ بَعْدِ مَا قَنَطُوا۟ وَيَنشُرُ رَحْمَتَهُۥ ۚ وَهُوَ ٱلْوَلِىُّ ٱلْحَمِيدُ
31:35.
31:35.
30:34; 31:35.
c
31:35.
b
30:34; 31:35.
b
31:35.
لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْءَاخِرَ ۚ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
60:5.
60:5.
60:5.
e
60:5.
b
60:5.
c
60:5.
وَمَا نَقَمُوا۟ مِنْهُمْ إِلَّآ أَن يُؤْمِنُوا۟ بِٱللَّهِ ٱلْعَزِيزِ ٱلْحَمِيدِ
7:127.
یہ آیت اس دعویٰ کی دلیل ہے جو پہلی آیت میں بیان ہوا ہے۔ یعنی ان کی مخالفت کسی بنیاد پر نہیں ہوتی بلکہ صرف حسد کی وجہ سے ہوتی ہے۔
5:60; 7:127.
Commentary:
The verse is full of pathos. The only fault of the believers is that they believe in One, Merciful and Almighty God. Is belief in God really such a heinous crime that its holders should be subjected to cruel persecution? These verses may also refer to the persecution of the early Muslims at Mecca. They had done nothing to excite the enmity of their compatriots except that they had given up worshipping idols of wood and stone and instead had believed in God, the Maker of the heavens and earth.
a
7:127.
8
یہ آیت اس دعویٰ کی دلیل ہے جو پہلی آیت میں بیان ہوا ہے۔ یعنی ان کی مخالفت کسی بنیاد پر نہیں ہوتی بلکہ صرف حسد کی وجہ سے ہوتی ہے۔
a
5:60; 7:127.
4663
Commentary:
The verse is full of pathos. The only fault of the believers is that they believe in One, Merciful and Almighty God. Is belief in God really such a heinous crime that its holders should be subjected to cruel persecution? These verses may also refer to the persecution of the early Muslims at Mecca. They had done nothing to excite the enmity of their compatriots except that they had given up worshipping idols of wood and stone and instead had believed in God, the Maker of the heavens and earth.
a
7:127.
3313
The verse is full of pathos. Is belief in God really such a heinous crime, it asks, that its holders should be subjected to cruel persecution?