Topic: Betray
View Aspects
أُحِلَّ لَكُمْ لَيْلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ ٱللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَٱلْـَٰٔنَ بَٰشِرُوهُنَّ وَٱبْتَغُوا۟ مَا كَتَبَ ٱللَّهُ لَكُمْ ۚ وَكُلُوا۟ وَٱشْرَبُوا۟ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَيْطُ ٱلْأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلْأَسْوَدِ مِنَ ٱلْفَجْرِ ۖ ثُمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَى ٱلَّيْلِ ۚ وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمْ عَٰكِفُونَ فِى ٱلْمَسَٰجِدِ ۗ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ
在这简短的话中 «古兰经» 把妇女的权利和地位、婚姻的目的和意义, 以及夫妇之间的关系描述得多么美好。本节经文大意是说婚姻的真正目的是双方得到舒适、保护和修饰, 因为这就是服装的多种用途 (7:27及16:82)。这肯定不只是性生活的满足。丈夫和妻子还得相互防护邪恶与丑事。
رَفَثَ کے معنے اصل میں جماع کے ذکر کے ہوتے ہیں۔ اس جگہ استعارۃً یہ لفظ جماع کے معنوں میں استعمال کیا گیا ہے۔ مکہ والے سمجھتے تھے کہ روزہ دار کو رات کے وقت بھی اپنی بیوی کے ساتھ تعلق پیدا کرنا جائز نہیں‘ اس کی تردید کی۔
لباس سے یہ مراد ہے کہ خاوند کی وجہ سے لوگ عورت پر الزام لگانے سے ڈرتے ہیں اور عورت کی وجہ سے خاوند پر الزام لگانے سے ڈرتے ہیں پس وہ ایک دوسرے کا لباس ہیں یعنی ایک دوسرے کی حفاظت کرتے ہیں۔
مفسرین کہتے ہیں کہ اس کا مطلب یہ ہے کہ بعض مسلمان باوجود یہ جاننے کے کہ روزہ کی رات میں عورت کے پاس جانا جائز نہیں ایسا کر لیتے تھے۔ پس فرماتا ہے کہ ہم نے یہ حکم اس لئے کھول کر بیان کر دیا ہے کہ تم گناہ میں نہ پڑو۔ لیکن تَخْتَأْ نُوْنَ اَنْفُسَکُمْ کے معنے اپنے نفسوں کی حق تلفی کرنے کے بھی ہوتے ہیں اور وہی معنے ہم نے اس جگہ کیے ہیں کیونکہ وہ صحابہ ؓ کی شان کے مطابق ہیں اور مطلب یہ ہے کہ گو یہ حکم شرعی نہیں تھا مگر پھر بھی تم اپنی جانوں کو تکلیف میں ڈالنے کی کوشش کرتے تھے۔ اب ہم نے شرعی حکم بتا دیا ہے تاکہ تم خواہ مخواہ اپنے آپ کو تکلیف میں نہ ڈالو۔
عَفَا اللّٰہُ عَنْکَ کے معنے ہیں اَصْلَحَکَ اللّٰہُ وَ اَعَزَّکَ یعنی اللہ تیرے کاموں کو درست کرے اور تجھے عزت دے (اقرب) ہم نے اسی محاورہ کے مطابق عَفَا عَنْـکُمْ کے معنے یہ کیے ہیں۔ کہ اللہ نے تمہاری اس حالت کی اصلاح کردی۔
How beautifully in these brief words the Qur’an has described the rights and status of woman and the object and significance of marriage and conjugal relations. The real object of marriage, the verse purports to say, is the comfort, protection and embellishment of the parties, for such are the uses of a garment (7:27 & 16:82). It definitely is not merely the satisfaction of sexual urge. Husband and wife also safeguard each other against evil and scandal.
The expression ‘Afallahu ‘An-hu means, God corrected his mistake and set right his affairs; bestowed honour upon him. It also means, God afforded him relief (Muhit).
At places where days and nights are unusually long (e.g. near the Poles) day and night should be calculated to be of twelve hours’ duration (Muslim, ch. Ashratus-Sa‘ah).
In I‘tikaf which constitutes, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time.
Important Words:
رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).
تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".
عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).
باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).
Commentary:
It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.
Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.
The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.
The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan
and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).
125
在这简短的话中 «古兰经» 把妇女的权利和地位、婚姻的目的和意义, 以及夫妇之间的关系描述得多么美好。本节经文大意是说婚姻的真正目的是双方得到舒适、保护和修饰, 因为这就是服装的多种用途 (7:27及16:82)。这肯定不只是性生活的满足。丈夫和妻子还得相互防护邪恶与丑事。
1
رَفَثَ کے معنے اصل میں جماع کے ذکر کے ہوتے ہیں۔ اس جگہ استعارۃً یہ لفظ جماع کے معنوں میں استعمال کیا گیا ہے۔ مکہ والے سمجھتے تھے کہ روزہ دار کو رات کے وقت بھی اپنی بیوی کے ساتھ تعلق پیدا کرنا جائز نہیں‘ اس کی تردید کی۔
2
لباس سے یہ مراد ہے کہ خاوند کی وجہ سے لوگ عورت پر الزام لگانے سے ڈرتے ہیں اور عورت کی وجہ سے خاوند پر الزام لگانے سے ڈرتے ہیں پس وہ ایک دوسرے کا لباس ہیں یعنی ایک دوسرے کی حفاظت کرتے ہیں۔
3
مفسرین کہتے ہیں کہ اس کا مطلب یہ ہے کہ بعض مسلمان باوجود یہ جاننے کے کہ روزہ کی رات میں عورت کے پاس جانا جائز نہیں ایسا کر لیتے تھے۔ پس فرماتا ہے کہ ہم نے یہ حکم اس لئے کھول کر بیان کر دیا ہے کہ تم گناہ میں نہ پڑو۔ لیکن تَخْتَأْ نُوْنَ اَنْفُسَکُمْ کے معنے اپنے نفسوں کی حق تلفی کرنے کے بھی ہوتے ہیں اور وہی معنے ہم نے اس جگہ کیے ہیں کیونکہ وہ صحابہ ؓ کی شان کے مطابق ہیں اور مطلب یہ ہے کہ گو یہ حکم شرعی نہیں تھا مگر پھر بھی تم اپنی جانوں کو تکلیف میں ڈالنے کی کوشش کرتے تھے۔ اب ہم نے شرعی حکم بتا دیا ہے تاکہ تم خواہ مخواہ اپنے آپ کو تکلیف میں نہ ڈالو۔
4
عَفَا اللّٰہُ عَنْکَ کے معنے ہیں اَصْلَحَکَ اللّٰہُ وَ اَعَزَّکَ یعنی اللہ تیرے کاموں کو درست کرے اور تجھے عزت دے (اقرب) ہم نے اسی محاورہ کے مطابق عَفَا عَنْـکُمْ کے معنے یہ کیے ہیں۔ کہ اللہ نے تمہاری اس حالت کی اصلاح کردی۔
194
Important Words:
رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).
تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".
عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).
باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).
Commentary:
It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.
Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.
The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.
The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan
and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).
212
How beautifully in these brief words the Qur’an has described the rights and status of woman and the object and significance of marriage and conjugal relations. The real object of marriage, the verse purports to say, is the comfort, protection and embellishment of the parties, for such are the uses of a garment (7:27 & 16:82). It definitely is not merely the satisfaction of sexual urge. Husband and wife also safeguard each other against evil and scandal.
213
The expression ‘Afallahu ‘An-hu means, God corrected his mistake and set right his affairs; bestowed honour upon him. It also means, God afforded him relief (Muhit).
214
At places where days and nights are unusually long (e.g. near the Poles) day and night should be calculated to be of twelve hours’ duration (Muslim, ch. Ashratus-Sa‘ah).
215
In I‘tikaf which constitutes, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time.
وَلَا تُجَٰدِلْ عَنِ ٱلَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا
The word Anfusahum may also mean "their brethren" (2:85, 86; 4:67). The address is general as in the preceding verses.
8:59; 22:39.
Commentary:
The expression انفسھم (themselves) may also mean "their brethren" (see 2:85, 86 and 4:67), in which case the clause would mean "those who act dishonestly with regard to their brethren." The verse further emphasizes the fact, stated in 4:106 above, that those who act unfaithfully and dishonestly should not be supported. They do not deserve support not only because they are dishonest with regard to their own souls or those of their brethren and because the good name of their community suffers on their account, but also because they are encouraged in this way to persist in their evil practices. Here, too, the address is general as in 4:106.
a
8:59; 22:39.
576
Commentary:
The expression انفسھم (themselves) may also mean "their brethren" (see 2:85, 86 and 4:67), in which case the clause would mean "those who act dishonestly with regard to their brethren." The verse further emphasizes the fact, stated in 4:106 above, that those who act unfaithfully and dishonestly should not be supported. They do not deserve support not only because they are dishonest with regard to their own souls or those of their brethren and because the good name of their community suffers on their account, but also because they are encouraged in this way to persist in their evil practices. Here, too, the address is general as in 4:106.
665
The word Anfusahum may also mean "their brethren" (2:85, 86; 4:67). The address is general as in the preceding verses.
فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ لَعَنَّٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَٰسِيَةً ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ
فاء کا ترجمہ اور بھی ہوتا ہے۔
The verse contains a very apt description of the Jewish people.
4:156.
2:76; 3:79; 4:47; 5:42
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
1
فاء کا ترجمہ اور بھی ہوتا ہے۔
b
4:156.
c
2:76; 3:79; 4:47; 5:42
651
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
727B
The verse contains a very apt description of the Jewish people.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَخُونُوا۟ ٱللَّهَ وَٱلرَّسُولَ وَتَخُونُوٓا۟ أَمَٰنَٰتِكُمْ وَأَنتُمْ تَعْلَمُونَ
یہ مرادنہیں کہ بغیر جانے خیانت جائز ہے بلکہ مطلب یہ ہے کہ تم پر حقیقت کھل گئی ہے اگر پھر بھی تم خیانت کرو گے تو اس کی وجہ سے سخت سزا ملے گی۔
The verse speaks of man’s two loyalties—his loyalty to God (and His Messenger) which is absolute and eternal because God is our Creator and Nourisher; and his loyalty to his fellow-beings which springs from the obligations he owes to them.
Commentary:
The verse enjoins Muslims not to act faithlessly with regard to either the commandments of God or the rights of one another. Indeed, a Muslim should always be true to God and true to his fellow beings.
It is significant that when speaking of being true to God, the verse directly says, prove not false to Allah, but when speaking of men the words used are, prove not false to your trusts.
This is to point out that whereas faithfulness to God is absolute and eternal, being based on the very creation of man, faithfulness to man springs from the trusts and obligations that he may form or enter into.
1
یہ مرادنہیں کہ بغیر جانے خیانت جائز ہے بلکہ مطلب یہ ہے کہ تم پر حقیقت کھل گئی ہے اگر پھر بھی تم خیانت کرو گے تو اس کی وجہ سے سخت سزا ملے گی۔
1116
Commentary:
The verse enjoins Muslims not to act faithlessly with regard to either the commandments of God or the rights of one another. Indeed, a Muslim should always be true to God and true to his fellow beings.
It is significant that when speaking of being true to God, the verse directly says, prove not false to Allah, but when speaking of men the words used are, prove not false to your trusts.
This is to point out that whereas faithfulness to God is absolute and eternal, being based on the very creation of man, faithfulness to man springs from the trusts and obligations that he may form or enter into.
1113
The verse speaks of man’s two loyalties—his loyalty to God (and His Messenger) which is absolute and eternal because God is our Creator and Nourisher; and his loyalty to his fellow-beings which springs from the obligations he owes to them.
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ
4:108.
4:108.
If a people with whom Muslims have entered into a covenant dishonour it, they should be plainly told that the covenant has come to an end and Muslims, if attacked, would fight back with all the force at their command. But under no circumstances are Muslims permitted to make a surprise attack, without giving a prior notice. ‘Ala Sawa’in means, on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations.
4:108.
Commentary:
If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.
d
4:108.
a
4:108.
1146
Commentary:
If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.
a
4:108.
1136
If a people with whom Muslims have entered into a covenant dishonour it, they should be plainly told that the covenant has come to an end and Muslims, if attacked, would fight back with all the force at their command. But under no circumstances are Muslims permitted to make a surprise attack, without giving a prior notice. ‘Ala Sawa’in means, on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations.
وَإِن يُرِيدُوا۟ خِيَانَتَكَ فَقَدْ خَانُوا۟ ٱللَّهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
Commentary:
The treacherous dealing mentioned here is that disbelievers should do evil in return for the kindness shown to them. As was the custom in Arabia, pre-Islamic Arabs used to slay their powerful enemies, whenever they fell into their hands. The verse, therefore, signifies that if the enemies of Islam proved treacherous, God would give Muslims power over them again; so it is not necessary for Muslims to put their prisoners to death as pre-Islamic Arabs used to do.
God knew that the time was soon coming when the disbelievers would embrace Islam, hence the injunction to spare their lives and to treat them with kindness, for was not God "All-Knowing, Wise"?
1159
Commentary:
The treacherous dealing mentioned here is that disbelievers should do evil in return for the kindness shown to them. As was the custom in Arabia, pre-Islamic Arabs used to slay their powerful enemies, whenever they fell into their hands. The verse, therefore, signifies that if the enemies of Islam proved treacherous, God would give Muslims power over them again; so it is not necessary for Muslims to put their prisoners to death as pre-Islamic Arabs used to do.
God knew that the time was soon coming when the disbelievers would embrace Islam, hence the injunction to spare their lives and to treat them with kindness, for was not God "All-Knowing, Wise"?
ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ
Commentary:
The words of this and the following verses were uttered by Joseph and not by the seducing woman as supposed by some commentators. The pronoun "him" in the clause لم اخنه (I was not unfaithful to him) refers to Potiphar. The verse shows Joseph as stating the object for which he had caused this enquiry to be held, which was to clear himself of the possible charge that he had behaved faithlessly towards his master, Potiphar.
The words "the unfaithful" here refer to those who had plotted against Joseph. As Joseph was a Prophet of God, the plotters against him could not succeed, and hence God caused their plot to be exposed and defeated.
1556
Commentary:
The words of this and the following verses were uttered by Joseph and not by the seducing woman as supposed by some commentators. The pronoun "him" in the clause لم اخنه (I was not unfaithful to him) refers to Potiphar. The verse shows Joseph as stating the object for which he had caused this enquiry to be held, which was to clear himself of the possible charge that he had behaved faithlessly towards his master, Potiphar.
The words "the unfaithful" here refer to those who had plotted against Joseph. As Joseph was a Prophet of God, the plotters against him could not succeed, and hence God caused their plot to be exposed and defeated.
۞ إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓا۟ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ
从这节经文开始要介绍穆斯林护教战争。有关牺牲的论述是这节重要题目的必不可少的序论。在穆斯林被允许为自卫而战之前, 他们都熟知牺牲的重要性。这节经文有助于理解伊斯兰教 جِهَاد (Jihad) 概念。جِهَاد (Jihad) 正如这节经文所说明的那样, 是捍卫真理的战争。然而, 鉴于伊斯兰教不能容忍侵略战争, 他认为捍卫自已的荣誉家园和信仰而进行的战争是最高美德的行为。人是安拉最杰出的创造物, 是安拉创造活动的顶点与目的。人是安拉在大地上的代理者, 是安拉的整个创造活动之冠 (2:31)。这就是人在宇宙中占有最高地位的伊斯兰观念。因此, 伊斯兰教把人类提高到如此高的地位, 对人的生命一定也看得非常重要和尊严, 这是很自然的事。根据 «古兰经», 在所有事物中人的生命是神圣的, 不可亵渎的, 夺取人的生命是亵渎, 只有 «古兰经» 中特别提到的极个别场合是例外 (5:33; 17:34)。伊斯兰教教义中良心的解脱是极为重要的。它是人类最可贵的品行, 也许比生命本身更贵重。«古兰经» 已经把最大的尊严赋予人的生命, 因此它承认并宣称人的这一最可贵的所有物--------生命是神圣的, 不可侵犯的。正是为了捍卫人们这一最可贵的所有物, 穆斯林才被允许拿起武器。
With this verse is introduced the subject of Jihad. The theme of Sacrifice has formed a befitting prelude to this all-important subject. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of Sacrifice. The verse throws a flood of light on the Islamic conception of Jihad. Jihad, as the verse shows, is fighting in defence of Truth. But whereas Islam allows no aggressive war, it regards the waging of it to defend one’s honour, country or Faith as an act of the highest virtue. Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:31). This is the Islamic conception of man’s high place in the universe. It is, therefore, only natural that the religion which has raised man to such a high pedestal should also have attached very great importance and sanctity to human life. Of all things man’s life, according to the Qur’an, is the most sacred and inviolab
Commentary:
With this verse is introduced the subject of jihad. The theme of sacrifice has formed a befitting prelude to this all-important subject. Having explained the importance and significance of sacrifice, the Quran proceeds to tell Muslims that the time has arrived that they should be prepared to undergo all manner of sacrifice in the defence of their faith which the enemy is out to destroy. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of sacrifice. The words, "Surely, Allah defends those who believe," throw a flood of light on the Islamic conception of jihad. Jihad, as these words show, is fighting in defence of truth. But whereas Islam allows no aggressive war, it regards the waging of it in self-defence as an act of the highest virtue. Because much misconception prevails regarding the Islamic teaching about jihad and because Islam has been much maligned and subjected to much wilful and deliberate mis-representation on this account a somewhat detailed note is called for on this subject.
Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:30). To him even angels in heaven make obeisance and for him all animate and inanimate things—the earth, the heaven, the sun, moon, stars, mountains, oceans, rivers, animals, and birds, have been created and to him they have been made subservient (14:33, 34; 35:14). This is the Islamic conception of man’s high place in the universe. It is therefore only natural that that religion which has raised man to such a high pedestal should have attached very great importance and sanctity to his life. Of all things man’s life, according to the Quran, is most sacred and inviolable. It is a sacrilege to take it except under very rare circumstances which the Quran has specifically mentioned. According to the Quran the killing of a person without a just cause is tantamount to the killing of the whole of mankind (17:34; 5:33); so sacred and sanctified is man’s life.
No less important, according to Islam, is freedom of conscience. It is man’s most precious heritage—perhaps more precious than life itself. The Quran, which has attached the greatest sanctity to man’s life, could not have failed to acknowledge and declare the sacredness and inviolability of this, his most precious possession. "Let there be no compulsion in religion," says the Quran (2:256). It abounds in verses of like import which shows that not only Islam does not encourage the use of force for the spread of its teaching but positively and in most emphatic terms forbids and condemns it and gives man unrestricted choice in the matter of his faith and belief. Here are some of them:
Say, 'O ye men, now has the truth come to you from your Lord. So whosoever follows the guidance, follows it only for the good of his own soul, and whosoever errs, errs only against it. And I am not a keeper over you (10:109).
And say, It is the truth from your Lord; therefore let him who will, believe, and let him who will, disbelieve (18:30).
We know best what they say; and thou hast not been appointed to compel them in any way. So admonish by means of the Quran him who fears My warning (50:46).
So remind. Thou art only one to remind. Thou art not a warden over them (88:22-23).
These verses, as it were, make an unequivocal declaration about the freedom of human conscience or the Magna Carta of the liberty of man’s beliefs and convictions. The injunctions embodied in these verses have not remained a dead letter. The Holy Prophet and his Companions lived up to them and strictly obeyed them even if acting upon them meant loss of prestige as it happened at the time of signing of the Treaty of Hudaibiya, or when the Jewish tribe of Banu Nadir, on their banishment from Medina, were allowed to take with them the scions of the Muslim families of Aus and Khazraj, much against the remonstrances of their Muslim relatives, because they (the scions) had chosen to go with the Jews (Abu Dawud Kitabul-Jihad, & Manthur). It is also on record that ‘Umar, the second Caliph, presented Islam on several occasions to a Christian slave of his, Asbaq by name, but every time he refused to accept it (Manthur). Instances of such tolerant behaviour on the part of the leaders of Islam during the ages can easily be multiplied. In the face of such magnanimous display of religious tolerance it seems unbelievable that Islam should have been accused of fanaticism and bigotry or of having been spread by force, but it is a sad fact of history that it has been so maligned and accused by its hostile critics.
867
从这节经文开始要介绍穆斯林护教战争。有关牺牲的论述是这节重要题目的必不可少的序论。在穆斯林被允许为自卫而战之前, 他们都熟知牺牲的重要性。这节经文有助于理解伊斯兰教 جِهَاد (Jihad) 概念。جِهَاد (Jihad) 正如这节经文所说明的那样, 是捍卫真理的战争。然而, 鉴于伊斯兰教不能容忍侵略战争, 他认为捍卫自已的荣誉家园和信仰而进行的战争是最高美德的行为。人是安拉最杰出的创造物, 是安拉创造活动的顶点与目的。人是安拉在大地上的代理者, 是安拉的整个创造活动之冠 (2:31)。这就是人在宇宙中占有最高地位的伊斯兰观念。因此, 伊斯兰教把人类提高到如此高的地位, 对人的生命一定也看得非常重要和尊严, 这是很自然的事。根据 «古兰经», 在所有事物中人的生命是神圣的, 不可亵渎的, 夺取人的生命是亵渎, 只有 «古兰经» 中特别提到的极个别场合是例外 (5:33; 17:34)。伊斯兰教教义中良心的解脱是极为重要的。它是人类最可贵的品行, 也许比生命本身更贵重。«古兰经» 已经把最大的尊严赋予人的生命, 因此它承认并宣称人的这一最可贵的所有物--------生命是神圣的, 不可侵犯的。正是为了捍卫人们这一最可贵的所有物, 穆斯林才被允许拿起武器。
2469
Commentary:
With this verse is introduced the subject of jihad. The theme of sacrifice has formed a befitting prelude to this all-important subject. Having explained the importance and significance of sacrifice, the Quran proceeds to tell Muslims that the time has arrived that they should be prepared to undergo all manner of sacrifice in the defence of their faith which the enemy is out to destroy. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of sacrifice. The words, "Surely, Allah defends those who believe," throw a flood of light on the Islamic conception of jihad. Jihad, as these words show, is fighting in defence of truth. But whereas Islam allows no aggressive war, it regards the waging of it in self-defence as an act of the highest virtue. Because much misconception prevails regarding the Islamic teaching about jihad and because Islam has been much maligned and subjected to much wilful and deliberate mis-representation on this account a somewhat detailed note is called for on this subject.
Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:30). To him even angels in heaven make obeisance and for him all animate and inanimate things—the earth, the heaven, the sun, moon, stars, mountains, oceans, rivers, animals, and birds, have been created and to him they have been made subservient (14:33, 34; 35:14). This is the Islamic conception of man’s high place in the universe. It is therefore only natural that that religion which has raised man to such a high pedestal should have attached very great importance and sanctity to his life. Of all things man’s life, according to the Quran, is most sacred and inviolable. It is a sacrilege to take it except under very rare circumstances which the Quran has specifically mentioned. According to the Quran the killing of a person without a just cause is tantamount to the killing of the whole of mankind (17:34; 5:33); so sacred and sanctified is man’s life.
No less important, according to Islam, is freedom of conscience. It is man’s most precious heritage—perhaps more precious than life itself. The Quran, which has attached the greatest sanctity to man’s life, could not have failed to acknowledge and declare the sacredness and inviolability of this, his most precious possession. "Let there be no compulsion in religion," says the Quran (2:256). It abounds in verses of like import which shows that not only Islam does not encourage the use of force for the spread of its teaching but positively and in most emphatic terms forbids and condemns it and gives man unrestricted choice in the matter of his faith and belief. Here are some of them:
Say, 'O ye men, now has the truth come to you from your Lord. So whosoever follows the guidance, follows it only for the good of his own soul, and whosoever errs, errs only against it. And I am not a keeper over you (10:109).
And say, It is the truth from your Lord; therefore let him who will, believe, and let him who will, disbelieve (18:30).
We know best what they say; and thou hast not been appointed to compel them in any way. So admonish by means of the Quran him who fears My warning (50:46).
So remind. Thou art only one to remind. Thou art not a warden over them (88:22-23).
These verses, as it were, make an unequivocal declaration about the freedom of human conscience or the Magna Carta of the liberty of man’s beliefs and convictions. The injunctions embodied in these verses have not remained a dead letter. The Holy Prophet and his Companions lived up to them and strictly obeyed them even if acting upon them meant loss of prestige as it happened at the time of signing of the Treaty of Hudaibiya, or when the Jewish tribe of Banu Nadir, on their banishment from Medina, were allowed to take with them the scions of the Muslim families of Aus and Khazraj, much against the remonstrances of their Muslim relatives, because they (the scions) had chosen to go with the Jews (Abu Dawud Kitabul-Jihad, & Manthur). It is also on record that ‘Umar, the second Caliph, presented Islam on several occasions to a Christian slave of his, Asbaq by name, but every time he refused to accept it (Manthur). Instances of such tolerant behaviour on the part of the leaders of Islam during the ages can easily be multiplied. In the face of such magnanimous display of religious tolerance it seems unbelievable that Islam should have been accused of fanaticism and bigotry or of having been spread by force, but it is a sad fact of history that it has been so maligned and accused by its hostile critics.
1956
With this verse is introduced the subject of Jihad. The theme of Sacrifice has formed a befitting prelude to this all-important subject. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of Sacrifice. The verse throws a flood of light on the Islamic conception of Jihad. Jihad, as the verse shows, is fighting in defence of Truth. But whereas Islam allows no aggressive war, it regards the waging of it to defend one’s honour, country or Faith as an act of the highest virtue. Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:31). This is the Islamic conception of man’s high place in the universe. It is, therefore, only natural that the religion which has raised man to such a high pedestal should also have attached very great importance and sanctity to human life. Of all things man’s life, according to the Qur’an, is the most sacred and inviolab
يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ وَمَا تُخْفِى ٱلصُّدُورُ
یعنی بدنظری یا غصہ سے یا حقارت سے دوسرے کو دیکھنا جس کو انسان لفظوں میں ڈر یا شرم سے ظاہر نہیں کرتا۔
27:75; 28:70.
Important Words:
خائنة (treachery) is derived from خان which means, he was unfaithful or he acted unfaithfully to the trust or confidence reposed in him. It is an intensive epithet like علامة (very learned man) and is also the feminine gender of خائن which means, an unfaithful, treacherous and perfidious person. خوان (khawwan) and خائنة both mean, very unfaithful, treacherous and perfidious. خائنة الاعین means, a surreptitious look at a thing which it is not allowable to look at, or looking intentionally at a thing which it is not permissible to see i.e. treachery of the eyes (Lane).
g
27:75; 28:70.
1159
发怒、轻视或贪欲的眼色。
2
یعنی بدنظری یا غصہ سے یا حقارت سے دوسرے کو دیکھنا جس کو انسان لفظوں میں ڈر یا شرم سے ظاہر نہیں کرتا۔
b
27:75; 28:70.
3509
Important Words:
خائنة (treachery) is derived from خان which means, he was unfaithful or he acted unfaithfully to the trust or confidence reposed in him. It is an intensive epithet like علامة (very learned man) and is also the feminine gender of خائن which means, an unfaithful, treacherous and perfidious person. خوان (khawwan) and خائنة both mean, very unfaithful, treacherous and perfidious. خائنة الاعین means, a surreptitious look at a thing which it is not allowable to look at, or looking intentionally at a thing which it is not permissible to see i.e. treachery of the eyes (Lane).
e
27:75; 28:70.
2600A
Look of anger, contempt or lust.