Topic: Loan
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مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَٰعِفَهُۥ لَهُۥٓ أَضْعَافًا كَثِيرَةً ۚ وَٱللَّهُ يَقْبِضُ وَيَبْصُۜطُ وَإِلَيْهِ تُرْجَعُونَ
57:12, 19; 64:18.
یُقْرِضُ اَقْرَضَ سے نکلا ہے اور اس کے معنے قرض دینے کے بھی ہیں اور کاٹ کر الگ کر دینے کے بھی۔ اور قَرْضًا کے معنے کاٹنے کے بھی ہیں اور قرض کے بھی‘ نیز یہ بھی ہو سکتا ہے کہ مصدر بمعنے اسم مفعول یعنی مُقْرَضٌ کے صیغہ میں استعمال ہوا ہو یعنی جو چیز کاٹ کر علیحدہ کر دی جائے۔ اس جگہ اللہ تعالیٰ کی نسبت چونکہ یہ الفاظ استعمال ہوئے ہیں اس لئے آخری معنے زیادہ مناسب ہیں۔ (ان معنوں کے لئے دیکھئے مفردات راغب)
57:12, 19; 64:18.
The Qur’an speaks of spending money in the cause of Allah as giving a loan to Him, meaning thereby that money spent for the promotion of righteous causes should not be regarded as money wasted.
57:12, 19; 64:18.
Important Words:
یقرض (will lend) is derived from اقرض which again is derived from قرض. They say قرض الشیء i.e. he cut or severed the thing.اقرضه means, he gave him a loan. اقرض فلانا means, he cut off for him a portion so that he may requite or recompense it. قرضmeans, the act of giving a loan; a loan itself; any good or evil act which brings reward or punishment (Lane).
یقبض (receives) is derived from قبض. They say قبض الشیء i.e. he got hold of it; he received it. قبض یدہ عنه means, he kept back or withdrew his hand from it. قبض الله رزقه means, God straitened his means and lessened his provision (Aqrab).
Commentary:
This verse gives the second means of national advancement, i.e. free expenditure in nation-saving and nation-building affairs. If a nation desires to rise and prosper, it must spend money freely for national purposes, which include helping the poor and the needy. The Quran speaks of spending money in the cause of Allah as giving a loan to God, meaning thereby that money spent in the cause of God should not be regarded as something wasted or even consumed. It should be considered as something given to God as a loan which He would return to the lender manifold. The word loan, however, should not cause any misunderstanding. God needs no loans, for He is not only Self-Sufficient, but is also the Supporter and Sustainer of all other beings and things. He has used the term to indicate that one who spends in the cause of Allah will receive an ample reward from Him; his money, as it were, will be returned to him, being multiplied many times.
The interrogative form in the clause, Who is it that will lend, is used by way of exhortation, and the words, a goodly loan, have been added to indicate that this money is to be spent with a willing and cheerful heart.
It should be noted that apart from specifically national expenditures, the spending of money to help the poor and the needy also is tantamount to giving a loan to God. The Holy Prophet is reported to have said, "God will say to the sinful man on the Day of Judgement, O son of man, I fell ill, but you paid Me no visit; I asked you for food, but you gave Me no food; I asked you for water but you gave Me no water. The man will say, O my Lord, when didst Thou fall ill that I did not visit Thee? When didst Thou ask for food that I did not give it to Thee? When didst Thou ask for water that I gave it Thee not?' God will say, O son of man, know you not that one of My servants fell ill and you did not pay him a visit, he asked you for food and you did not give it to him; and he asked you for water and you gave him no water" (Muslim, ch. on Birri Was-Silah). This shows that spending money for the poor and the needy is tantamount to giving money to God.
The words, Allah receives and enlarges, signify that God accepts the money spent in His cause and multiplies it exceedingly so that the reward a man gets is out of all proportion to what he spends. The words, and to Him shall you be made to return, have been added to point out that, though virtuous men get their reward even in this life, yet what is in store for them in the next is far greater.
c
57:12, 19; 64:18.
2
یُقْرِضُ اَقْرَضَ سے نکلا ہے اور اس کے معنے قرض دینے کے بھی ہیں اور کاٹ کر الگ کر دینے کے بھی۔ اور قَرْضًا کے معنے کاٹنے کے بھی ہیں اور قرض کے بھی‘ نیز یہ بھی ہو سکتا ہے کہ مصدر بمعنے اسم مفعول یعنی مُقْرَضٌ کے صیغہ میں استعمال ہوا ہو یعنی جو چیز کاٹ کر علیحدہ کر دی جائے۔ اس جگہ اللہ تعالیٰ کی نسبت چونکہ یہ الفاظ استعمال ہوئے ہیں اس لئے آخری معنے زیادہ مناسب ہیں۔ (ان معنوں کے لئے دیکھئے مفردات راغب)
a
57:12, 19; 64:18.
252
Important Words:
یقرض (will lend) is derived from اقرض which again is derived from قرض. They say قرض الشیء i.e. he cut or severed the thing.اقرضه means, he gave him a loan. اقرض فلانا means, he cut off for him a portion so that he may requite or recompense it. قرضmeans, the act of giving a loan; a loan itself; any good or evil act which brings reward or punishment (Lane).
یقبض (receives) is derived from قبض. They say قبض الشیء i.e. he got hold of it; he received it. قبض یدہ عنه means, he kept back or withdrew his hand from it. قبض الله رزقه means, God straitened his means and lessened his provision (Aqrab).
Commentary:
This verse gives the second means of national advancement, i.e. free expenditure in nation-saving and nation-building affairs. If a nation desires to rise and prosper, it must spend money freely for national purposes, which include helping the poor and the needy. The Quran speaks of spending money in the cause of Allah as giving a loan to God, meaning thereby that money spent in the cause of God should not be regarded as something wasted or even consumed. It should be considered as something given to God as a loan which He would return to the lender manifold. The word loan, however, should not cause any misunderstanding. God needs no loans, for He is not only Self-Sufficient, but is also the Supporter and Sustainer of all other beings and things. He has used the term to indicate that one who spends in the cause of Allah will receive an ample reward from Him; his money, as it were, will be returned to him, being multiplied many times.
The interrogative form in the clause, Who is it that will lend, is used by way of exhortation, and the words, a goodly loan, have been added to indicate that this money is to be spent with a willing and cheerful heart.
It should be noted that apart from specifically national expenditures, the spending of money to help the poor and the needy also is tantamount to giving a loan to God. The Holy Prophet is reported to have said, "God will say to the sinful man on the Day of Judgement, O son of man, I fell ill, but you paid Me no visit; I asked you for food, but you gave Me no food; I asked you for water but you gave Me no water. The man will say, O my Lord, when didst Thou fall ill that I did not visit Thee? When didst Thou ask for food that I did not give it to Thee? When didst Thou ask for water that I gave it Thee not?' God will say, O son of man, know you not that one of My servants fell ill and you did not pay him a visit, he asked you for food and you did not give it to him; and he asked you for water and you gave him no water" (Muslim, ch. on Birri Was-Silah). This shows that spending money for the poor and the needy is tantamount to giving money to God.
The words, Allah receives and enlarges, signify that God accepts the money spent in His cause and multiplies it exceedingly so that the reward a man gets is out of all proportion to what he spends. The words, and to Him shall you be made to return, have been added to point out that, though virtuous men get their reward even in this life, yet what is in store for them in the next is far greater.
c
57:12, 19; 64:18.
305
The Qur’an speaks of spending money in the cause of Allah as giving a loan to Him, meaning thereby that money spent for the promotion of righteous causes should not be regarded as money wasted.
۞ وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَبَعَثْنَا مِنْهُمُ ٱثْنَىْ عَشَرَ نَقِيبًا ۖ وَقَالَ ٱللَّهُ إِنِّى مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ ٱلصَّلَوٰةَ وَءَاتَيْتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ ٱللَّهَ قَرْضًا حَسَنًا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّـَٔاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۚ فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
2:169.
2:41, 84.
2:61; 7:161.
See 2:26.
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
2:41, 84.
2:61; 7:161.
See 2:26.
2:109.
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:41, 84.
b
2:61; 7:161.
c
2:26.
d
2:169.
a
2:41, 84.
b
2:61; 7:161.
c
See 2:26.
d
2:109.
650
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:169.
c
2:41, 84.
d
2:61; 7:161.
e
See 2:26.
727A
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَٰعِفَهُۥ لَهُۥ وَلَهُۥٓ أَجْرٌ كَرِيمٌ
2:246; 64:18; 73:21.
2:246; 64:18; 73:21.
2:246; 64:18; 73:21.
Commentary:
God regards monetary sacrifices, demanded of Muslims for their own progress and advancement, as a loan lent to Him which He promises to increase and return manifold. The sacrifices rendered by early Muslims in the cause of truth led to a comparatively much greater reward in the form of the conquest of the mightiest empires of the time.
b
2:246; 64:18; 73:21.
a
2:246; 64:18; 73:21.
4154
Commentary:
God regards monetary sacrifices, demanded of Muslims for their own progress and advancement, as a loan lent to Him which He promises to increase and return manifold. The sacrifices rendered by early Muslims in the cause of truth led to a comparatively much greater reward in the form of the conquest of the mightiest empires of the time.
d
2:246; 64:18; 73:21.
إِنَّ ٱلْمُصَّدِّقِينَ وَٱلْمُصَّدِّقَٰتِ وَأَقْرَضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا يُضَٰعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ
2:246.
2:246.
2:246; 30:40.
Commentary:
After the appearance of a great Divine Reformer among them as promised in the preceding verse, the Muslims will be called upon to make great sacrifices, especially in money and property, as at that time the teachings of Islam wi1l need to be preached and propagated to the ends of the earth and financial help will be very much in demand.
d
2:246.
b
2:246; 30:40.
4161
Commentary:
After the appearance of a great Divine Reformer among them as promised in the preceding verse, the Muslims will be called upon to make great sacrifices, especially in money and property, as at that time the teachings of Islam wi1l need to be preached and propagated to the ends of the earth and financial help will be very much in demand.
b
2:246.
إِن تُقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا يُضَٰعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ وَٱللَّهُ شَكُورٌ حَلِيمٌ
2:246; 57:12; 73:21.
2:246; 57:12; 73:21.
Spending one’s wealth in the cause of Truth is tantamount to giving a loan to the Bountiful and Appreciating God which He pays back manifold.
2:246; 57:12; 73:21.
Commentary:
Spending one’s wealth in the cause of God is tantamount to giving a loan to Him which the Bountiful and Appreciating God pays back manifold.
b
2:246; 57:12; 73:21.
a
2:246; 57:12; 73:21.
4267
Commentary:
Spending one’s wealth in the cause of God is tantamount to giving a loan to Him which the Bountiful and Appreciating God pays back manifold.
b
2:246; 57:12; 73:21.
3063
Spending one’s wealth in the cause of Truth is tantamount to giving a loan to the Bountiful and Appreciating God which He pays back manifold.
۞ إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَىِ ٱلَّيْلِ وَنِصْفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٌ مِّنَ ٱلَّذِينَ مَعَكَ ۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيْلَ وَٱلنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنَ ٱلْقُرْءَانِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَءَاخَرُونَ يَضْرِبُونَ فِى ٱلْأَرْضِ يَبْتَغُونَ مِن فَضْلِ ٱللَّهِ ۙ وَءَاخَرُونَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌۢ
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
26:219.
25:65; 41:39.
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
2:211.
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
1517
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
1518
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
d
2:211.
4430
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
2:246; 57:12; 64:18.c
26:219.
d
25:65; 41:39.
3157
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
3158
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.