Topic: Conciliation
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وَلَا تَجْعَلُوا۟ ٱللَّهَ عُرْضَةً لِّأَيْمَٰنِكُمْ أَن تَبَرُّوا۟ وَتَتَّقُوا۟ وَتُصْلِحُوا۟ بَيْنَ ٱلنَّاسِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
عُرْضَۃً کے معنے محل کے ہیں۔ کہتے ہیں اَلْمَرْءَ ۃُ عُرْضَۃٌ لِّلزَّوَاجِ عورت محل نکاح ہے۔ جَعَلَہٗ عُرْضَۃً لِّلْبَـلَاءِ فلاں شخص کو ابتلاؤں کا محل بنا دیا ہے۔ عُرْضَۃٌ کے معنے نشانہ کے بھی ہوتے ہیں۔ یعنی جس چیز کو گاڑ کر اس پر کوئی چیز پھینکی جائے (اقرب) اسی طرح عُرْضَۃ ً وہ شے ہے جسے سامنے کر دیا جائے یعنی اسے ضرورت کے پورا کرنے کا ذریعہ بنایا جائے۔ کہتے ہیں اَلْبَعِیْرُ عُرْضَۃٌ لِّلسَّفَرِ (مفردات) یعنی سفر کی مصیبت پیش آئے تو اونٹ کو آگے کر دیا جاتا ہے۔ یعنی اس کے ذریعہ سے سفر کی تکلیف کو دور کر دیا جاتا ہے۔ پس عُرْضَۃ وہ ہے جو
The word ‘Urdah meaning a butt or an obstacle, it is indeed an act of blasphemy that one should use the name of Allah Who is the Fountainhead of all goodness, to abstain from doing good deeds. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths. This and the following verse serve as a sort of introduction to 2:227, in which the subject of swearing to keep away from one’s wife has been pointedly stated.
Important Words:
عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).
ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).
Commentary:
As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.
The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths.
1
عُرْضَۃً کے معنے محل کے ہیں۔ کہتے ہیں اَلْمَرْءَ ۃُ عُرْضَۃٌ لِّلزَّوَاجِ عورت محل نکاح ہے۔ جَعَلَہٗ عُرْضَۃً لِّلْبَـلَاءِ فلاں شخص کو ابتلاؤں کا محل بنا دیا ہے۔ عُرْضَۃٌ کے معنے نشانہ کے بھی ہوتے ہیں۔ یعنی جس چیز کو گاڑ کر اس پر کوئی چیز پھینکی جائے (اقرب) اسی طرح عُرْضَۃ ً وہ شے ہے جسے سامنے کر دیا جائے یعنی اسے ضرورت کے پورا کرنے کا ذریعہ بنایا جائے۔ کہتے ہیں اَلْبَعِیْرُ عُرْضَۃٌ لِّلسَّفَرِ (مفردات) یعنی سفر کی مصیبت پیش آئے تو اونٹ کو آگے کر دیا جاتا ہے۔ یعنی اس کے ذریعہ سے سفر کی تکلیف کو دور کر دیا جاتا ہے۔ پس عُرْضَۃ وہ ہے جو
231
Important Words:
عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).
ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).
Commentary:
As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.
The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths.
273
The word ‘Urdah meaning a butt or an obstacle, it is indeed an act of blasphemy that one should use the name of Allah Who is the Fountainhead of all goodness, to abstain from doing good deeds. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths. This and the following verse serve as a sort of introduction to 2:227, in which the subject of swearing to keep away from one’s wife has been pointedly stated.
۞ لَّا خَيْرَ فِى كَثِيرٍ مِّن نَّجْوَىٰهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَٰحٍۭ بَيْنَ ٱلنَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
2:225.
نَجْوٰی‘ نَاجٰی‘ یُنَاجِیْ‘ مُنَاجَاۃً سے اسم ہے اور اس کے معنی ہیں سَارَّہٗ اس نے خفیہ طور پر مشورہ کیا۔ (اقرب) بعض کے نزدیک نجویٰ کے معنی صرف راز کی بات کے ہی نہیں بلکہ کوئی بات چیت جو مجلس میں جائے اور لوگ اس پربحث کریں اور تبادلہ خیالات کریں اس کو نجویٰ کہیں گے۔ (لسان)
2:225.
Najwa means, a secret talk between two or more persons or telling secrets to another person or holding secret conferences. The word is not restricted to secret conferences but applies to all sorts of conferences whether secret or otherwise in which specially invited people meet to discuss vital matters (Lisan & Muhit).
2:225.
Important Words:
نجوی (conference) is derived from نجا which means, he became safe; he escaped. نجا الجلد عن الذبیحة means, he removed the skin of the slaughtered animal, laying bare the interior. نجا الرجل means, he discoursed secrets with the man, or simply he discoursed with him. ناجا الرجل means, he talked with him in private, or he discoursed secretly with him. نجوی therefore means, a secret between two or more persons; a person or persons discoursing or talking secretly, or holding secret talks, or telling secrets to one another, or talking confidentially, or holding confidential conference; the act of talking or discussing secrets with one another or holding confidential conferences (Aqrab & Taj). According to some authorities, the word نجوی is not restricted to secret conferences, but signifies all conferences whether secret or otherwise in which some people meet at a place and discuss matters or talk together (Lisan). Zajjaj also endorses the same view, saying that secrecy is not essential to نجوی which is applied to all conferences, whether open or secret (Muhit). The word thus extends to those conferences which, though not secret, are attended only by regular members or specially invited persons.
Commentary:
The verse is important inasmuch as it differentiates between good and bad conferences. The verse teaches that only three kinds of conferences or societies or meetings can be productive of good: Firstly, من امر بصدقة i.e. those that are founded or held with the object of promoting the welfare of the poor, the needy, etc. Secondly, من امر بمعروف i.e. those whose object is to promote the spread and propagation of, or investigation and research into, sciences, law, education, learning, the arts, etc. Thirdly, من امر باصلاح بین الناس i.e.those established for the purpose of settling disputes and removing causes of friction in domestic, social, national, or international matters. This would include associations for the purpose of conducting the political affairs of a nation or a country, for their object also is to promote peace among mankind. This teaching, if faithfully acted upon, should go a long way to establish peace and harmony in the world.
c
2:225.
2
نَجْوٰی‘ نَاجٰی‘ یُنَاجِیْ‘ مُنَاجَاۃً سے اسم ہے اور اس کے معنی ہیں سَارَّہٗ اس نے خفیہ طور پر مشورہ کیا۔ (اقرب) بعض کے نزدیک نجویٰ کے معنی صرف راز کی بات کے ہی نہیں بلکہ کوئی بات چیت جو مجلس میں جائے اور لوگ اس پربحث کریں اور تبادلہ خیالات کریں اس کو نجویٰ کہیں گے۔ (لسان)
a
2:225.
581
Important Words:
نجوی (conference) is derived from نجا which means, he became safe; he escaped. نجا الجلد عن الذبیحة means, he removed the skin of the slaughtered animal, laying bare the interior. نجا الرجل means, he discoursed secrets with the man, or simply he discoursed with him. ناجا الرجل means, he talked with him in private, or he discoursed secretly with him. نجوی therefore means, a secret between two or more persons; a person or persons discoursing or talking secretly, or holding secret talks, or telling secrets to one another, or talking confidentially, or holding confidential conference; the act of talking or discussing secrets with one another or holding confidential conferences (Aqrab & Taj). According to some authorities, the word نجوی is not restricted to secret conferences, but signifies all conferences whether secret or otherwise in which some people meet at a place and discuss matters or talk together (Lisan). Zajjaj also endorses the same view, saying that secrecy is not essential to نجوی which is applied to all conferences, whether open or secret (Muhit). The word thus extends to those conferences which, though not secret, are attended only by regular members or specially invited persons.
Commentary:
The verse is important inasmuch as it differentiates between good and bad conferences. The verse teaches that only three kinds of conferences or societies or meetings can be productive of good: Firstly, من امر بصدقة i.e. those that are founded or held with the object of promoting the welfare of the poor, the needy, etc. Secondly, من امر بمعروف i.e. those whose object is to promote the spread and propagation of, or investigation and research into, sciences, law, education, learning, the arts, etc. Thirdly, من امر باصلاح بین الناس i.e.those established for the purpose of settling disputes and removing causes of friction in domestic, social, national, or international matters. This would include associations for the purpose of conducting the political affairs of a nation or a country, for their object also is to promote peace among mankind. This teaching, if faithfully acted upon, should go a long way to establish peace and harmony in the world.
c
2:225.
670
Najwa means, a secret talk between two or more persons or telling secrets to another person or holding secret conferences. The word is not restricted to secret conferences but applies to all sorts of conferences whether secret or otherwise in which specially invited people meet to discuss vital matters (Lisan & Muhit).
وَإِنِ ٱمْرَأَةٌ خَافَتْ مِنۢ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَٱلصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ ٱلْأَنفُسُ ٱلشُّحَّ ۚ وَإِن تُحْسِنُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
4:35.
یعنی عورت یہ دیکھ کر کہ معاملہ لمبا ہو جائے گا اور میری تکلیف ناقابل برداشت ہو جائے گی‘ اس لئے بہتر ہے کہ اپنے حق میں سے کچھ چھوڑ دوں۔ اگر قاضی دیکھے کہ ایسا کرنے میں حرج نہیں تو وہ اس کی اجازت دے سکتا ہے۔
یعنی لوگ بخل کی طرف مائل رہتے ہیں اور خرچ سے خواہ وہ مفید ہو پرہیز کرتے ہیں۔
4:35.
The words, it shall be no sin for them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
These words give the real cause that often leads to estrangement between husband and wife. It is niggardliness on the part of the husband and covetousness on the part of the wife.
4:35.
Commentary:
The words, it shall be no sin on them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
The words احضرت الانفس الشح (people are prone to covetousness) literally mean, "souls have been put face to face with covetousness." These words thus give the real cause that often leads to estrangement between husband and wife. It may be expressed as niggardliness on the part of the husband and covetousness on the part of the wife. When the husband does not like his wife, he thinks it a burden to support her. On the other hand, the wife sometimes makes excessive demands on her husband. The verse exhorts both to treat each other equitably and fairly.
The words, and reconciliation is best, embody an appeal to the married couple to live amicably and avoid disagreements; for that is in their own interest in all respects.
a
4:35.
3
یعنی عورت یہ دیکھ کر کہ معاملہ لمبا ہو جائے گا اور میری تکلیف ناقابل برداشت ہو جائے گی‘ اس لئے بہتر ہے کہ اپنے حق میں سے کچھ چھوڑ دوں۔ اگر قاضی دیکھے کہ ایسا کرنے میں حرج نہیں تو وہ اس کی اجازت دے سکتا ہے۔
4
یعنی لوگ بخل کی طرف مائل رہتے ہیں اور خرچ سے خواہ وہ مفید ہو پرہیز کرتے ہیں۔
a
4:35.
594
Commentary:
The words, it shall be no sin on them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
The words احضرت الانفس الشح (people are prone to covetousness) literally mean, "souls have been put face to face with covetousness." These words thus give the real cause that often leads to estrangement between husband and wife. It may be expressed as niggardliness on the part of the husband and covetousness on the part of the wife. When the husband does not like his wife, he thinks it a burden to support her. On the other hand, the wife sometimes makes excessive demands on her husband. The verse exhorts both to treat each other equitably and fairly.
The words, and reconciliation is best, embody an appeal to the married couple to live amicably and avoid disagreements; for that is in their own interest in all respects.
b
4:35.
678
The words, it shall be no sin for them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
679
These words give the real cause that often leads to estrangement between husband and wife. It is niggardliness on the part of the husband and covetousness on the part of the wife.
وَجَزَٰٓؤُا۟ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُۥ عَلَى ٱللَّهِ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلظَّٰلِمِينَ
2:195; 16:127.
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. But he should be punished, if punishment is likely to lead to his reformation; the punishment, however, should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the other cheek, nor in the Jewish doctrine of "an eye for an eye," under all conditions. It adopts the golden mean.
2:195; 10:28; 16:127.
Commentary:
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person, according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. He should be punished, if punishment is likely to lead to his reformation; but the punishment should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the left cheek when the right is smitten nor in the Jewish doctrine of "an eye for eye." It adopts the golden mean. The next three verses shed some further light on this subject.
b
2:195; 16:127.
1211
这一节经文构成伊斯兰教的刑法基础。根据伊斯兰教义, 惩罚罪人的真正目的在于道德上革新。如果考虑到宽恕能使罪人在道德上获益, 那就应该宽恕他。当惩罚有可能导致他改过自新, 那就必须惩罚他; 然而绝不能罚不当罪。伊斯兰教不相信转过另一脸颊 (让人打) 的克制教义, 也不相信在任何情况下都要 “以眼还眼” 的犹太教义。伊斯兰教采取可贵的中庸之道。
b
2:195; 10:28; 16:127.
3630
Commentary:
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person, according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. He should be punished, if punishment is likely to lead to his reformation; but the punishment should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the left cheek when the right is smitten nor in the Jewish doctrine of "an eye for eye." It adopts the golden mean. The next three verses shed some further light on this subject.
d
2:195; 16:127.
2661
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. But he should be punished, if punishment is likely to lead to his reformation; the punishment, however, should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the other cheek, nor in the Jewish doctrine of "an eye for an eye," under all conditions. It adopts the golden mean.