Topic: Garments
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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.
يَٰبَنِىٓ ءَادَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَٰرِى سَوْءَٰتِكُمْ وَرِيشًا ۖ وَلِبَاسُ ٱلتَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ ذَٰلِكَ مِنْ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ
阿丹在 “园地” 中遮盖他 “隐私的地方” 的, 正是那敬畏的衣服。
اَنْزَلْنَا قرآن مجید میں پیدا کرنے کے معنے میں بھی استعمال ہوتا ہے۔ اس بات پر دلالت کرنے کے لئے کہ وہ چیز خداتعالیٰ کے حکم سے ظاہر ہوئی ہے جیسا کہ اس آیت میں فرماتا ہے۔ اَنْزَلْنَا الْحَدِیْدَ (سورۃ الحدید: ۲۹) اسی طرح فرماتا ہے قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (طلاق: ۱۱‘۱۲) کہ اللہ نے تم پر رسول اتارا ہے۔ حالانکہ مراد یہ ہے کہ رسول پیدا کیا ہے۔
It was with the apparel of piety that Adam covered his "nakedness" in the "Garden".
Important Words:
ریش (elegant dress) is the substantive from راش. They say راشه i.e. he feathered it, namely an arrow; he fed him and gave him drink and clad him; he strengthened and aided him; he helped him to obtain his subsistence; He (God) restored him from a state of poverty to a state of wealth or competence; he did good to him. ریش means, feathers; plumage of birds; clothing; or superb or fine clothing; wealth; the means of subsistence; household goods or furniture (Lane & Aqrab).
Commentary:
This verse mentions two objects which our dress is meant to serve, viz. (1) to cover our nakedness and (2) to serve as a decoration and embellishment and make us look elegant. With these two objects of clothing before us it is indeed regrettable that clothing has continued to be progressively discarded by women in the west and this moral disease is now fast spreading in the east as well.
The words, the raiment of righteousness, explain the real significance of the words ریش (elegant dress). We are told that the apparel of piety is, in fact, the really fine raiment for man. Ordinary dress covers our physical nakedness, while the apparel of piety covers our spiritual and moral nakedness, and it was with this very apparel of piety that Adam covered his "nakedness" in the garden. He prayed to God Who heard his supplication and turned to him with mercy and forgiveness (7:24).
The verse beautifully reminds us that when we consider it to be so necessary to have good clothing to cover our physical nakedness and use elegant dress to look graceful, we should all the more be anxious to cover our moral and spiritual nakedness, which can only be done by prayer and by asking God’s forgiveness and mercy as Adam did.
486
阿丹在 “园地” 中遮盖他 “隐私的地方” 的, 正是那敬畏的衣服。
2
اَنْزَلْنَا قرآن مجید میں پیدا کرنے کے معنے میں بھی استعمال ہوتا ہے۔ اس بات پر دلالت کرنے کے لئے کہ وہ چیز خداتعالیٰ کے حکم سے ظاہر ہوئی ہے جیسا کہ اس آیت میں فرماتا ہے۔ اَنْزَلْنَا الْحَدِیْدَ (سورۃ الحدید: ۲۹) اسی طرح فرماتا ہے قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (طلاق: ۱۱‘۱۲) کہ اللہ نے تم پر رسول اتارا ہے۔ حالانکہ مراد یہ ہے کہ رسول پیدا کیا ہے۔
928
Important Words:
ریش (elegant dress) is the substantive from راش. They say راشه i.e. he feathered it, namely an arrow; he fed him and gave him drink and clad him; he strengthened and aided him; he helped him to obtain his subsistence; He (God) restored him from a state of poverty to a state of wealth or competence; he did good to him. ریش means, feathers; plumage of birds; clothing; or superb or fine clothing; wealth; the means of subsistence; household goods or furniture (Lane & Aqrab).
Commentary:
This verse mentions two objects which our dress is meant to serve, viz. (1) to cover our nakedness and (2) to serve as a decoration and embellishment and make us look elegant. With these two objects of clothing before us it is indeed regrettable that clothing has continued to be progressively discarded by women in the west and this moral disease is now fast spreading in the east as well.
The words, the raiment of righteousness, explain the real significance of the words ریش (elegant dress). We are told that the apparel of piety is, in fact, the really fine raiment for man. Ordinary dress covers our physical nakedness, while the apparel of piety covers our spiritual and moral nakedness, and it was with this very apparel of piety that Adam covered his "nakedness" in the garden. He prayed to God Who heard his supplication and turned to him with mercy and forgiveness (7:24).
The verse beautifully reminds us that when we consider it to be so necessary to have good clothing to cover our physical nakedness and use elegant dress to look graceful, we should all the more be anxious to cover our moral and spiritual nakedness, which can only be done by prayer and by asking God’s forgiveness and mercy as Adam did.
963
It was with the apparel of piety that Adam covered his "nakedness" in the "Garden".
يَٰبَنِىٓ ءَادَمَ لَا يَفْتِنَنَّكُمُ ٱلشَّيْطَٰنُ كَمَآ أَخْرَجَ أَبَوَيْكُم مِّنَ ٱلْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَٰتِهِمَآ ۗ إِنَّهُۥ يَرَىٰكُمْ هُوَ وَقَبِيلُهُۥ مِنْ حَيْثُ لَا تَرَوْنَهُمْ ۗ إِنَّا جَعَلْنَا ٱلشَّيَٰطِينَ أَوْلِيَآءَ لِلَّذِينَ لَا يُؤْمِنُونَ
2:258; 3:176; 16:101.
邪恶的精神称为 شَيْطَانْ (Shaitan, 恶魔)。这一类的那些东西一般是肉眼看不到的。他们不知不觉地对人类施加影响并寻找人类内藏的弱点, 为的是使人类进一步确定他们走上邪道。安拉创造恶魔只是为了考验人们——恶魔在人类参加的精神竞赛中起跳栏的作用。跳栏不是用来堵住而是要使赛跑中的竞争者更警惕和加倍努力。那些不小心和疏忽的人在跳栏上绊了脚, 在比赛中就输了。他们只能责怪自己而不能责怪在他们道上设置那些跳栏来试验和证实他们勇气的人。
یعنی شیطان کی ذریت اس دنیا میں بہت چالاکی سے کام لیتی ہے۔ اور مومنوں کو تاڑتی رہتی ہے۔ تا ان کے اعمال کو بگاڑ کر مشہور کرے اور لوگوں کو ان کا دشمن بنا دے۔
یعنی کافر تعلیم دیتے ہیں کہ باپ دادوں کی باتوں پر جمے رہو‘ عقل سے کام نہ لو۔
2:258; 3:176; 16:101.
The Evil Spirit, called Shaitan, and those of his kind are generally invisible to the eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to confirm him in his evil ways. God has created Satan only as a trial for men––Satan serves the purpose of a hurdle in the spiritual race in which man is engaged. Hurdles are meant not to block but to make the competitors in the race more vigilant and to redouble their efforts. The careless and the negligent, who stumble over hurdles and thus lose the race, have themselves to blame and not the person or persons who put them in their way in order to try and prove their mettle.
2:258; 3:176; 16:101.
Commentary:
The Evil One called شیطان (Shaitan) and those of his kind, are generally invisible to the human eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to expose him and confirm him in his evil ways. Shaitan is a descriptive name, meaning "one who has become removed from God." It is only by being removed away from God that one perishes. For a detailed explanation of the word see 2:37.
The expression, We have made satans friends for those who believe not, shows that Satan and his associates exercise their pernicious influence only on those who are already evilly disposed.
b
2:258; 3:176; 16:101.
487
邪恶的精神称为 شَيْطَانْ (Shaitan, 恶魔)。这一类的那些东西一般是肉眼看不到的。他们不知不觉地对人类施加影响并寻找人类内藏的弱点, 为的是使人类进一步确定他们走上邪道。安拉创造恶魔只是为了考验人们——恶魔在人类参加的精神竞赛中起跳栏的作用。跳栏不是用来堵住而是要使赛跑中的竞争者更警惕和加倍努力。那些不小心和疏忽的人在跳栏上绊了脚, 在比赛中就输了。他们只能责怪自己而不能责怪在他们道上设置那些跳栏来试验和证实他们勇气的人。
3
یعنی شیطان کی ذریت اس دنیا میں بہت چالاکی سے کام لیتی ہے۔ اور مومنوں کو تاڑتی رہتی ہے۔ تا ان کے اعمال کو بگاڑ کر مشہور کرے اور لوگوں کو ان کا دشمن بنا دے۔
4
یعنی کافر تعلیم دیتے ہیں کہ باپ دادوں کی باتوں پر جمے رہو‘ عقل سے کام نہ لو۔
a
2:258; 3:176; 16:101.
929
Commentary:
The Evil One called شیطان (Shaitan) and those of his kind, are generally invisible to the human eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to expose him and confirm him in his evil ways. Shaitan is a descriptive name, meaning "one who has become removed from God." It is only by being removed away from God that one perishes. For a detailed explanation of the word see 2:37.
The expression, We have made satans friends for those who believe not, shows that Satan and his associates exercise their pernicious influence only on those who are already evilly disposed.
a
2:258; 3:176; 16:101.
964
The Evil Spirit, called Shaitan, and those of his kind are generally invisible to the eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to confirm him in his evil ways. God has created Satan only as a trial for men––Satan serves the purpose of a hurdle in the spiritual race in which man is engaged. Hurdles are meant not to block but to make the competitors in the race more vigilant and to redouble their efforts. The careless and the negligent, who stumble over hurdles and thus lose the race, have themselves to blame and not the person or persons who put them in their way in order to try and prove their mettle.
سَرَابِيلُهُم مِّن قَطِرَانٍ وَتَغْشَىٰ وُجُوهَهُمُ ٱلنَّارُ
10:28; 23:105; 54:49.
10:28; 23:105; 54:49.
10:28; 23:105; 54:49.
Important Words:
قطران (pitch) is derived from قطر meaning, it dropped; or it dripped or fell in drops; or it flowed drop by drop. قطران means, tar or liquid pitch; what exudes from juniper or savin and from pine-tree and the like when subjected to the action of fire; قطران is used for smearing mangy camels (Lane).
Commentary:
The garment serves as a means of protection, but the garment of disbelievers in the next world shall be pitch, which means that they will have nothing to protect them from fire. Fire itself will, as it were, constitute their garment and the pitch will add to the torment.
d
10:28; 23:105; 54:49.
b
10:28; 23:105; 54:49.
1705
Important Words:
قطران (pitch) is derived from قطر meaning, it dropped; or it dripped or fell in drops; or it flowed drop by drop. قطران means, tar or liquid pitch; what exudes from juniper or savin and from pine-tree and the like when subjected to the action of fire; قطران is used for smearing mangy camels (Lane).
Commentary:
The garment serves as a means of protection, but the garment of disbelievers in the next world shall be pitch, which means that they will have nothing to protect them from fire. Fire itself will, as it were, constitute their garment and the pitch will add to the torment.
b
10:28; 23:105; 54:49.
وَٱللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَٰلًا وَجَعَلَ لَكُم مِّنَ ٱلْجِبَالِ أَكْنَٰنًا وَجَعَلَ لَكُمْ سَرَٰبِيلَ تَقِيكُمُ ٱلْحَرَّ وَسَرَٰبِيلَ تَقِيكُم بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
یہاں صرف گرمی کا ذکر ہے مگر عربی کا محاورہ ہے کہ ایسے موقعہ پر جب مناسب ہو ضد کو حذف سمجھ لیتے ہیں (بحر محیط جلد۵ ص۵۲۴) پس عربی قاعدہ کے مطابق آیت کے یہ معنے ہوں گے کہ اس نے وہ کپڑے بھی بنائے ہیں جو گرمی سے بچاتے ہیں اور وہ بھی جو سردی سے بچاتے ہیں۔
Important Words:
اکنانا (places of shelter) is the plural of کن (kinnun) which is derived from کن (kanna). They say کن العلم فی نفسه i.e. he kept the knowledge secret in his heart.کن (kinnun) means, a place of retreat or concealment; the shelter of a wall; a thing which serves for veiling, covering or protecting (Lane & Aqrab).
Commentary:
The verse continues the theme of the preceding verse and enumerates some more Divine blessings, e.g., shades of trees, shelters in the mountains, trees that save men from the heat of the sun, armour that protects them in battle, etc. Disbelievers are told that all these Divine gifts and favours were bestowed upon them that they might live in peace and comfort and be grateful to God, but they have, instead, proved ungrateful to Him and have used them to frustrate His purpose. So they shall very soon reap the consequences of their ingratitude.
The expression لعلکم تسلمون (that you may submit to Him) may also mean that you may protect and save others from harm by means of these favours. Read in this sense the sentence would mean that these blessings were bestowed upon the Meccans in order that they might protect themselves and in gratitude to God protect others from harm, but they instead made these very favours the means of oppressing others.
1
یہاں صرف گرمی کا ذکر ہے مگر عربی کا محاورہ ہے کہ ایسے موقعہ پر جب مناسب ہو ضد کو حذف سمجھ لیتے ہیں (بحر محیط جلد۵ ص۵۲۴) پس عربی قاعدہ کے مطابق آیت کے یہ معنے ہوں گے کہ اس نے وہ کپڑے بھی بنائے ہیں جو گرمی سے بچاتے ہیں اور وہ بھی جو سردی سے بچاتے ہیں۔
1882
Important Words:
اکنانا (places of shelter) is the plural of کن (kinnun) which is derived from کن (kanna). They say کن العلم فی نفسه i.e. he kept the knowledge secret in his heart.کن (kinnun) means, a place of retreat or concealment; the shelter of a wall; a thing which serves for veiling, covering or protecting (Lane & Aqrab).
Commentary:
The verse continues the theme of the preceding verse and enumerates some more Divine blessings, e.g., shades of trees, shelters in the mountains, trees that save men from the heat of the sun, armour that protects them in battle, etc. Disbelievers are told that all these Divine gifts and favours were bestowed upon them that they might live in peace and comfort and be grateful to God, but they have, instead, proved ungrateful to Him and have used them to frustrate His purpose. So they shall very soon reap the consequences of their ingratitude.
The expression لعلکم تسلمون (that you may submit to Him) may also mean that you may protect and save others from harm by means of these favours. Read in this sense the sentence would mean that these blessings were bestowed upon the Meccans in order that they might protect themselves and in gratitude to God protect others from harm, but they instead made these very favours the means of oppressing others.
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
18:32; 35:34; 76:22.
76:13.
The Holy Prophet is reported to have said, 'The Nile and the Euphrates are two of the streams of Paradise' (Muslim, ch. al-Jannah). The Holy Prophet and his Companions knew that they were promised "gardens" not only in the next life but in this world also and they also knew that by "gardens" in this world were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the Eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when some Arab chiefs presented themselves before him and offered their services, he asked them to which of "the two promised lands" (Mesopotamia or Syria) they would like to go. The prophecy was literally fulfilled when ‘Umar asked Suraqah bin Malik to wear the bracelets of gold which the Kings of Iran used to wear on special State ceremonies.
18:32; 35:34; 76:22.
76:13.
Commentary:
This verse refers to the believers, the second of the two classes of men referred to in v. 20 above. The first class of men—the disbelievers, have been referred to in vv. 20-23 above.
The verse embodies a prophecy which met with remarkable fulfilment. It was made at a time when the very fate of Islam hung in the balance and there was no safety or security for Muslims anywhere. But afterwards in fulfilment of this prophecy they were given most fertile and beautiful countries to rule. They had the choicest of fruits to eat and they lived in gardens beneath which streams flowed. The Holy Prophet is reported to have said, "The Nile and the Euphrates are two of the streams of Paradise" (Muslim, ch. Al-Jannah). So it is clear that the Holy Prophet and his Companions knew that they were promised 'gardens' not only in the next life but in this world also and that they also knew that by 'gardens' in this life were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when Arab chiefs with their respective claims presented themselves before him and offered their services, he asked them to which of "the two promised lands," Mesopotamia or Syria, they would like to go. This shows that the Companions of the Holy Prophet knew and understood that the 'gardens' promised them in the Quran were the rich provinces of the Persian Empire and of Syria and Egypt. The prophecy was literally fulfilled. When Persia was conquered, bracelets of gold and pearl and silken garments formed part of the booty. These things were distributed among the Muslims and Suraqah, a companion of the Holy Prophet, was made by ‘Umar to wear the bracelets of gold which the kings of Persia used to wear on special State occasions. Thus was fulfilled another prophecy of the Holy Prophet according to which he is reported to have once said to Suraqah, "How would you feel when you will be made to wear the golden bracelets of Chosroes (Al-Khasa’isul-Kubra, vol. II, p. 113).
a
18:32; 35:34; 76:22.
b
76:13.
a
18:32; 35:34; 76:22.
b
76:13.
2456
Commentary:
This verse refers to the believers, the second of the two classes of men referred to in v. 20 above. The first class of men—the disbelievers, have been referred to in vv. 20-23 above.
The verse embodies a prophecy which met with remarkable fulfilment. It was made at a time when the very fate of Islam hung in the balance and there was no safety or security for Muslims anywhere. But afterwards in fulfilment of this prophecy they were given most fertile and beautiful countries to rule. They had the choicest of fruits to eat and they lived in gardens beneath which streams flowed. The Holy Prophet is reported to have said, "The Nile and the Euphrates are two of the streams of Paradise" (Muslim, ch. Al-Jannah). So it is clear that the Holy Prophet and his Companions knew that they were promised 'gardens' not only in the next life but in this world also and that they also knew that by 'gardens' in this life were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when Arab chiefs with their respective claims presented themselves before him and offered their services, he asked them to which of "the two promised lands," Mesopotamia or Syria, they would like to go. This shows that the Companions of the Holy Prophet knew and understood that the 'gardens' promised them in the Quran were the rich provinces of the Persian Empire and of Syria and Egypt. The prophecy was literally fulfilled. When Persia was conquered, bracelets of gold and pearl and silken garments formed part of the booty. These things were distributed among the Muslims and Suraqah, a companion of the Holy Prophet, was made by ‘Umar to wear the bracelets of gold which the kings of Persia used to wear on special State occasions. Thus was fulfilled another prophecy of the Holy Prophet according to which he is reported to have once said to Suraqah, "How would you feel when you will be made to wear the golden bracelets of Chosroes (Al-Khasa’isul-Kubra, vol. II, p. 113).
c
18:32; 35:34; 76:22.
d
76:13.
1942
The Holy Prophet is reported to have said, 'The Nile and the Euphrates are two of the streams of Paradise' (Muslim, ch. al-Jannah). The Holy Prophet and his Companions knew that they were promised "gardens" not only in the next life but in this world also and they also knew that by "gardens" in this world were meant rich and fertile lands once ruled by the Kings of Persia and the Emperors of the Eastern Roman Empire. During the Caliphate of ‘Umar, Muslim armies fought on two fronts, in Mesopotamia and Syria, and when some Arab chiefs presented themselves before him and offered their services, he asked them to which of "the two promised lands" (Mesopotamia or Syria) they would like to go. The prophecy was literally fulfilled when ‘Umar asked Suraqah bin Malik to wear the bracelets of gold which the Kings of Iran used to wear on special State ceremonies.
وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِبَاسًا وَٱلنَّوْمَ سُبَاتًا وَجَعَلَ ٱلنَّهَارَ نُشُورًا
6:97; 78:11.
نَشَرَ الشَّجَرُ کے معنے ہوتے ہیں درخت نے پتے دئے۔ یعنی پھر سے زندہ ہو گیا۔ اور نَشَرَ الثَّـوْبَ کے معنے ہوتے ہیں کپڑے کو پھیلا دیا اور نَشَرَ الْمَوْتٰی کے معنے ہوتے ہیں مردے کو زندہ کر دیا۔ پس نُشُوْر کے معنے ہوئے قوم کو اس کی موت کے بعد زندہ کرکے پھر پھیلانا شروع کر دیا۔
6:97; 78:11.
'Night' in the verse represents the period of spiritual darkness before the advent of a Divine Reformer; and 'day' symbolises spiritual dawn when a Divine Reformer has already made his appearance.
6:97; 78:11.
Important Words:
سباتاً (rest) is derived from سبت which means, he rested; and was or became quiet, still or motionless. سبت (sabata) means, he was or became affected with the kind of sleep termed سبات, or he swooned. سبات primarily signifies rest and hence sleep or heavy sleep or sleep that is hardly perceptible, like a swoon; or the commencement of sleep in the head until it reaches the heart or the sleep of one who is sick, i.e. light sleep (Lane & Aqrab).
Commentary:
'Night' in the verse represents the night of spiritual darkness, i.e. the period of spiritual darkness before the advent of a Prophet or a Divine Reformer; and 'day' symbolizes spiritual dawn when a Divine Reformer has already made his appearance. The verse purports to say that the night of spiritual darkness that had enveloped the world, particularly Arabia, before the advent of the Holy Prophet is about to end and the sun of spiritual light has already arisen to illumine the whole world.
Commentary:
The words, "has made the day a means of rise and progress," may refer to the advent of a Divine Reformer when through him his followers rise from the sleep of spiritual sluggishness and make great progress.
c
6:97; 78:11.
2
نَشَرَ الشَّجَرُ کے معنے ہوتے ہیں درخت نے پتے دئے۔ یعنی پھر سے زندہ ہو گیا۔ اور نَشَرَ الثَّـوْبَ کے معنے ہوتے ہیں کپڑے کو پھیلا دیا اور نَشَرَ الْمَوْتٰی کے معنے ہوتے ہیں مردے کو زندہ کر دیا۔ پس نُشُوْر کے معنے ہوئے قوم کو اس کی موت کے بعد زندہ کرکے پھر پھیلانا شروع کر دیا۔
b
6:97; 78:11.
2680
Important Words:
سباتاً (rest) is derived from سبت which means, he rested; and was or became quiet, still or motionless. سبت (sabata) means, he was or became affected with the kind of sleep termed سبات, or he swooned. سبات primarily signifies rest and hence sleep or heavy sleep or sleep that is hardly perceptible, like a swoon; or the commencement of sleep in the head until it reaches the heart or the sleep of one who is sick, i.e. light sleep (Lane & Aqrab).
Commentary:
'Night' in the verse represents the night of spiritual darkness, i.e. the period of spiritual darkness before the advent of a Prophet or a Divine Reformer; and 'day' symbolizes spiritual dawn when a Divine Reformer has already made his appearance. The verse purports to say that the night of spiritual darkness that had enveloped the world, particularly Arabia, before the advent of the Holy Prophet is about to end and the sun of spiritual light has already arisen to illumine the whole world.
2680A
Commentary:
The words, "has made the day a means of rise and progress," may refer to the advent of a Divine Reformer when through him his followers rise from the sleep of spiritual sluggishness and make great progress.
a
6:97; 78:11.
2083
'Night' in the verse represents the period of spiritual darkness before the advent of a Divine Reformer; and 'day' symbolises spiritual dawn when a Divine Reformer has already made his appearance.
يَٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَٰبِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
اِس میں پردہ کی تفصیل ہے۔ عرب عورتیں باہر نکلتے ہوئے پنجابی عورتوں کی طرح بڑی چادریں چھوٹی چادروں پر اوڑھتی تھیں۔ چھوٹی چادروں سے سینہ ڈھانکتیں اور بڑی چادروں سے گھونگھٹ نکالتی تھیں۔ قریباً ایسا ہی رواج پنجاب میں بھی ہے۔ فرماتا ہے عورتیں جب باہر نکلیں تو سر پر ڈالی ہوئی بڑی چادر کو سر سے کھینچ کر سینہ تک لے آئیں یعنی گھونگھٹ ایسا ہو کہ چہرہ ننگا نظر نہ آئے بعض لوگوں نے اس آیت سے بے پردگی نکالی ہے حالانکہ یہ آیت پردہ کی صاف توضیح کر دیتی ہے۔
یعنی ہر ایک کو معلوم ہو جائے کہ یہ عورت مسلمان ہے اور کافر عورت سمجھ کر اس سے چھیڑ خانی نہ کریں۔
Jalabib (outer cloaks) is the plural of Jilbab which means, (a) a woman’s outer wrapping garment; (b) a garment that envelops the whole body; (c) a garment worn by a woman that entirely envelops the body so that not even a hand is left uncovered (Lane). Islamic "Pardah" serves a double purpose. It enjoins privacy and recommends decorum and dignified behaviour. Women are not allowed to meet men promiscuously, and they are also expected to observe certain rules regarding dress when going out of their houses. For a detailed discussion of the subject of "Pardah" see {2044}.
Important Words:
جلابیب (outer coverings) is the plural of جلباب which is derived from جلب. They say جلببه جلباباً i.e. he put on himself a garment of the kind called جلباب. This word has several meanings; (a) a woman’s outer wrapping garment; this is its primary signification; (b) a shirt; (c) a garment that envelops the whole body; (d) the kind of covering called خمار (e) a garment with which a woman covers her head and bosom; (f) a woman’s head-covering; (g) a garment worn by a woman that entirely envelops the body so that not even a hand is left uncovered; (h) a garment or other thing that one uses as a covering (Lane).
یدنین (draw close) is aorist from أدنی which is transitive verb from دنی which means, he or it was or became near. أدناہ means, he made him draw near. أدنت علیھا ثوبھا means, she let down her garment upon her and veiled herself with it. أدنیت الستر means, I let down the veil, or curtain, for the purpose of concealment (Lane & Aqrab)
Commentary:
This verse contains the basic commandment with regard to "Purdah" as enjoined by Islam. For a full discussion, however, of this subject see 24:32 where the present verse has also been discussed. Briefly, it may be stated here that Islamic "Purdah" is intended to serve a double purpose. It enjoins privacy and recommends decorum and dignified behaviour. Women are not allowed to meet men promiscuously and they are expected to observe certain rules regarding dress when going out of their houses.
1
اِس میں پردہ کی تفصیل ہے۔ عرب عورتیں باہر نکلتے ہوئے پنجابی عورتوں کی طرح بڑی چادریں چھوٹی چادروں پر اوڑھتی تھیں۔ چھوٹی چادروں سے سینہ ڈھانکتیں اور بڑی چادروں سے گھونگھٹ نکالتی تھیں۔ قریباً ایسا ہی رواج پنجاب میں بھی ہے۔ فرماتا ہے عورتیں جب باہر نکلیں تو سر پر ڈالی ہوئی بڑی چادر کو سر سے کھینچ کر سینہ تک لے آئیں یعنی گھونگھٹ ایسا ہو کہ چہرہ ننگا نظر نہ آئے بعض لوگوں نے اس آیت سے بے پردگی نکالی ہے حالانکہ یہ آیت پردہ کی صاف توضیح کر دیتی ہے۔
2
یعنی ہر ایک کو معلوم ہو جائے کہ یہ عورت مسلمان ہے اور کافر عورت سمجھ کر اس سے چھیڑ خانی نہ کریں۔
3119
Important Words:
جلابیب (outer coverings) is the plural of جلباب which is derived from جلب. They say جلببه جلباباً i.e. he put on himself a garment of the kind called جلباب. This word has several meanings; (a) a woman’s outer wrapping garment; this is its primary signification; (b) a shirt; (c) a garment that envelops the whole body; (d) the kind of covering called خمار (e) a garment with which a woman covers her head and bosom; (f) a woman’s head-covering; (g) a garment worn by a woman that entirely envelops the body so that not even a hand is left uncovered; (h) a garment or other thing that one uses as a covering (Lane).
یدنین (draw close) is aorist from أدنی which is transitive verb from دنی which means, he or it was or became near. أدناہ means, he made him draw near. أدنت علیھا ثوبھا means, she let down her garment upon her and veiled herself with it. أدنیت الستر means, I let down the veil, or curtain, for the purpose of concealment (Lane & Aqrab)
Commentary:
This verse contains the basic commandment with regard to "Purdah" as enjoined by Islam. For a full discussion, however, of this subject see 24:32 where the present verse has also been discussed. Briefly, it may be stated here that Islamic "Purdah" is intended to serve a double purpose. It enjoins privacy and recommends decorum and dignified behaviour. Women are not allowed to meet men promiscuously and they are expected to observe certain rules regarding dress when going out of their houses.
2369
Jalabib (outer cloaks) is the plural of Jilbab which means, (a) a woman’s outer wrapping garment; (b) a garment that envelops the whole body; (c) a garment worn by a woman that entirely envelops the body so that not even a hand is left uncovered (Lane). Islamic "Pardah" serves a double purpose. It enjoins privacy and recommends decorum and dignified behaviour. Women are not allowed to meet men promiscuously, and they are also expected to observe certain rules regarding dress when going out of their houses. For a detailed discussion of the subject of "Pardah" see {2044}.
جَنَّٰتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
یہ استعارہ ہے۔ کیونکہ بادشاہ پہلے زمانہ میں جس کو خلعت بخشتے اُسے موتیوں کے ہار پہناتے یا جڑاؤ کنگن دیتے۔ مگر یہ اُن کی مرضی ہوتی تھی کہ آپ پہنتے یا بیویوں کو دیتے۔ یہاں بھی اسی مثال کو لیا ہے۔ جنتیوں کو جب انعام ملیں گے تو جس طرح دنیوی انعام پاکر انسان خوش ہوتا ہے ان انعامات کو پاکر وہ اسی طرح خوش ہوں گے۔ آگے جو لباس اور زیور ان کو دیا جائے گا وہ اپنے ساتھ جنت میں جانے والی بیویوں کو دے دیں گے۔ اس پر کیا اعتراض ہے۔ اگر روحانی ہار مراد ہوں تو مرد خود بھی پہنیں گے۔
a
9:72; 13:24; 16:32; 61:13; 98:9.
b
18:32; 22:24; 76:22.
2
یہ استعارہ ہے۔ کیونکہ بادشاہ پہلے زمانہ میں جس کو خلعت بخشتے اُسے موتیوں کے ہار پہناتے یا جڑاؤ کنگن دیتے۔ مگر یہ اُن کی مرضی ہوتی تھی کہ آپ پہنتے یا بیویوں کو دیتے۔ یہاں بھی اسی مثال کو لیا ہے۔ جنتیوں کو جب انعام ملیں گے تو جس طرح دنیوی انعام پاکر انسان خوش ہوتا ہے ان انعامات کو پاکر وہ اسی طرح خوش ہوں گے۔ آگے جو لباس اور زیور ان کو دیا جائے گا وہ اپنے ساتھ جنت میں جانے والی بیویوں کو دے دیں گے۔ اس پر کیا اعتراض ہے۔ اگر روحانی ہار مراد ہوں تو مرد خود بھی پہنیں گے۔
a
9:72; 13:24; 16:32; 61:13; 98:9.
b
18:32; 22:24; 76:22.
c
9:72; 13:24; 16:32; 61:13; 98:9.
d
18:32; 22:24; 76:22.
يَٰٓأَيُّهَا ٱلْمُدَّثِّرُ
تَدَثَّرَ (Tadaththara) 或 اِدَّثَرَ (Iddathara) 的意思是: 他裹上一件衣服。دَثَّرَهٗ (Daththara-hu) 的意思是: 他消灭或摧毁他或它;或他给他披上一件暖衣。دَثَّرَ الطَّيْرُ (Daththarat-tairu) 的意思是: 鸟修理或整理鸟窠; تَدَثَّرَ الْفَرَسَ (Tadaththaral-Farasa) 的意思是:他跳上马背骑着它。تَدَثَّرَ الْعَدُوَّ (Tadaththaral-‘Aduwwa) 的意思是:他征服敌人(Lane)。根据词根的不同意义, اَلْمُدَّثِّر (Al-Muddaththir) 的意义可以是: 消除者或消灭者; 或改良者; 或修理或整理东西的人; 或征服者; 或打算跳上马背而骑马的人。这个字也可以解说为受信托担负起先知的重任的人(قَدِيْر, Qadir)。这个字还有一个意思是: 赋有杰出的天生才能、品德和先知威严的人 (رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)。所有这些特征都十分恰当地可以用来指穆圣。
مُدَّثِّر کے معنے عام طور پر کمبل اوڑھنے والے کے کئے جاتے ہیں۔ لیکن اس کے علاوہ لغت میں مُدَّثِّر کے مندرجہ ذیل معنے لکھے ہیں (۱)گھوڑے کے پاس کھڑا ہونے والا کہ حکم ملتے ہی فوراً چھلانگ مار کر اس پر سوار ہو جائے(اقرب) (۲)کپڑے پہن کر تیار ہو جانے والا۔ لیکن دِثَار اس کپڑے کو کہتے ہیں جو کرتے وغیرہ کے اوپر پہنا جائے (اقرب) جب انسان نے باہر جانا ہوتا ہے تو وہ خالی کرتا نہیں پہنتا بلکہ کوٹ پہنتا ہے۔ یا فوج والے لڑنے کے لئے جاتے ہیں تو وردی پہن لیتے ہیں۔ پس آنحضرت صلی اللہ علیہ وسلم کی شان کے مطابق یہی معنے ہیں کہ (۱)اے وردی پہن کر کھڑے ہونے والے (۲)اے گھوڑے کے پاس
Tadaththara or Iddaththara means, he wrapped himself with a garment. Daththara-hu means, he destroyed or obliterated him or it; he covered him with a warm garment. Daththarat-Tairu means, the bird adjusted, or put in order its nest. Tadaththaral-Farasa means, he leaped upon and rode the horse. Tadaththaral-‘Aduwwa means, he vanquished the enemy (Lane). According to the different meanings of the root-word, Al-Muddaththir would mean, the effacer or obliterator; the reformer or the one who adjusts or puts things in order; the vanquisher; the one who is about to leap upon and ride the horse. The word has also been interpreted as one entrusted with bearing the heavy load of the responsibilities of a Prophet (Qadir). The word also means, one adorned with the best natural powers and qualities and prophetical dignity (Ruhul-Ma‘ani). All these epithets quite fitly apply to the Holy Prophet.
Important Words:
المدثر (one who has covered himself with a cloak) is derived from دثر which means, it (a trace or mark) became effaced or obliterated. تدثر او ادثر (tadaththara or iddaththara) means, he wrapped himself with a garment. دثرہ (daththara) means, he destroyed or obliterated him or it; he covered him with a warm garment. دثر الطائر (daththara) means, the bird adjusted, or put in order, its nest. تدثر الفرس means, he leaped upon and rode the horse. تداثر العدو means, he vanquished the enemy (Lane & Aqrab).
Commentary:
According to the different meanings of the root word, المدثر would mean: the effacer or obliterator; the reformer or the one who adjusts or puts things in order; the vanquisher; the one who is ready to leap upon and ride the horse. The word has also been interpreted as one entrusted with bearing the heavy load of the responsibilities of a Prophet (Qadir). The word also means, one adorned with the best human natural powers and qualities and prophetical dignity (Ruhul-Ma‘ani). All these epithets fully apply to the Holy Prophet. Traditions show that after a few verses of the Surah had been revealed, further revelation ceased for several months (Bukhari). As revelation was a novel spiritual experience for the Holy Prophet, its cessation was intended to make the fright that had affected his mind wear away, and to attune him with the majesty and dignity of the Divine Word.
1519
تَدَثَّرَ (Tadaththara) 或 اِدَّثَرَ (Iddathara) 的意思是: 他裹上一件衣服。دَثَّرَهٗ (Daththara-hu) 的意思是: 他消灭或摧毁他或它;或他给他披上一件暖衣。دَثَّرَ الطَّيْرُ (Daththarat-tairu) 的意思是: 鸟修理或整理鸟窠; تَدَثَّرَ الْفَرَسَ (Tadaththaral-Farasa) 的意思是:他跳上马背骑着它。تَدَثَّرَ الْعَدُوَّ (Tadaththaral-‘Aduwwa) 的意思是:他征服敌人(Lane)。根据词根的不同意义, اَلْمُدَّثِّر (Al-Muddaththir) 的意义可以是: 消除者或消灭者; 或改良者; 或修理或整理东西的人; 或征服者; 或打算跳上马背而骑马的人。这个字也可以解说为受信托担负起先知的重任的人(قَدِيْر, Qadir)。这个字还有一个意思是: 赋有杰出的天生才能、品德和先知威严的人 (رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)。所有这些特征都十分恰当地可以用来指穆圣。
1
مُدَّثِّر کے معنے عام طور پر کمبل اوڑھنے والے کے کئے جاتے ہیں۔ لیکن اس کے علاوہ لغت میں مُدَّثِّر کے مندرجہ ذیل معنے لکھے ہیں (۱)گھوڑے کے پاس کھڑا ہونے والا کہ حکم ملتے ہی فوراً چھلانگ مار کر اس پر سوار ہو جائے(اقرب) (۲)کپڑے پہن کر تیار ہو جانے والا۔ لیکن دِثَار اس کپڑے کو کہتے ہیں جو کرتے وغیرہ کے اوپر پہنا جائے (اقرب) جب انسان نے باہر جانا ہوتا ہے تو وہ خالی کرتا نہیں پہنتا بلکہ کوٹ پہنتا ہے۔ یا فوج والے لڑنے کے لئے جاتے ہیں تو وردی پہن لیتے ہیں۔ پس آنحضرت صلی اللہ علیہ وسلم کی شان کے مطابق یہی معنے ہیں کہ (۱)اے وردی پہن کر کھڑے ہونے والے (۲)اے گھوڑے کے پاس
4431
Important Words:
المدثر (one who has covered himself with a cloak) is derived from دثر which means, it (a trace or mark) became effaced or obliterated. تدثر او ادثر (tadaththara or iddaththara) means, he wrapped himself with a garment. دثرہ (daththara) means, he destroyed or obliterated him or it; he covered him with a warm garment. دثر الطائر (daththara) means, the bird adjusted, or put in order, its nest. تدثر الفرس means, he leaped upon and rode the horse. تداثر العدو means, he vanquished the enemy (Lane & Aqrab).
Commentary:
According to the different meanings of the root word, المدثر would mean: the effacer or obliterator; the reformer or the one who adjusts or puts things in order; the vanquisher; the one who is ready to leap upon and ride the horse. The word has also been interpreted as one entrusted with bearing the heavy load of the responsibilities of a Prophet (Qadir). The word also means, one adorned with the best human natural powers and qualities and prophetical dignity (Ruhul-Ma‘ani). All these epithets fully apply to the Holy Prophet. Traditions show that after a few verses of the Surah had been revealed, further revelation ceased for several months (Bukhari). As revelation was a novel spiritual experience for the Holy Prophet, its cessation was intended to make the fright that had affected his mind wear away, and to attune him with the majesty and dignity of the Divine Word.
3159
Tadaththara or Iddaththara means, he wrapped himself with a garment. Daththara-hu means, he destroyed or obliterated him or it; he covered him with a warm garment. Daththarat-Tairu means, the bird adjusted, or put in order its nest. Tadaththaral-Farasa means, he leaped upon and rode the horse. Tadaththaral-‘Aduwwa means, he vanquished the enemy (Lane). According to the different meanings of the root-word, Al-Muddaththir would mean, the effacer or obliterator; the reformer or the one who adjusts or puts things in order; the vanquisher; the one who is about to leap upon and ride the horse. The word has also been interpreted as one entrusted with bearing the heavy load of the responsibilities of a Prophet (Qadir). The word also means, one adorned with the best natural powers and qualities and prophetical dignity (Ruhul-Ma‘ani). All these epithets quite fitly apply to the Holy Prophet.
وَجَزَىٰهُم بِمَا صَبَرُوا۟ جَنَّةً وَحَرِيرًا
22:24.
22:24.
22:24.
b
22:24.
a
22:24.
a
22:24.
وَجَعَلْنَا ٱلَّيْلَ لِبَاسًا
6:97; 25:48; 28:74.
6:97; 25:48; 28:74.
6:97; 25:48; 28:74.
Commentary:
As it is difficult to distinguish between different things in the darkness of night, similarly, in the period of spiritual darkness, before the advent of a Divine Reformer, good and bad people remain mixed up, and it is after a Reformer’s appearance that the good people are separated from the bad people.
e
6:97; 25:48; 28:74.
c
6:97; 25:48; 28:74.
4529A
Commentary:
As it is difficult to distinguish between different things in the darkness of night, similarly, in the period of spiritual darkness, before the advent of a Divine Reformer, good and bad people remain mixed up, and it is after a Reformer’s appearance that the good people are separated from the bad people.
e
6:97; 25:48; 28:74.