Topic: Extravagance
View Aspects
وَٱبْتَلُوا۟ ٱلْيَتَٰمَىٰ حَتَّىٰٓ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْدًا فَٱدْفَعُوٓا۟ إِلَيْهِمْ أَمْوَٰلَهُمْ ۖ وَلَا تَأْكُلُوهَآ إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا۟ ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَٰلَهُمْ فَأَشْهِدُوا۟ عَلَيْهِمْ ۚ وَكَفَىٰ بِٱللَّهِ حَسِيبًا
Under no circumstances should the property of the orphans be made over to them before they attain puberty and are so mature of intellect as to take care of and properly manage it.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian, if he is poor, is, however, allowed a reasonable wage, which should be in proportion to the amount of work he does and to the value of the ward’s property.
The property should be handed over to the wards in the presence of reliable witnesses as the word "presence" hints.
Commentary:
Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.
But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.
The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.
The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.
489
Commentary:
Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.
But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.
The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.
The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.
567
Under no circumstances should the property of the orphans be made over to them before they attain puberty and are so mature of intellect as to take care of and properly manage it.
568
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian, if he is poor, is, however, allowed a reasonable wage, which should be in proportion to the amount of work he does and to the value of the ward’s property.
569
The property should be handed over to the wards in the presence of reliable witnesses as the word "presence" hints.
۞ يَٰبَنِىٓ ءَادَمَ خُذُوا۟ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا۟ وَٱشْرَبُوا۟ وَلَا تُسْرِفُوٓا۟ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ
یعنی مسجد جانے سے پہلے ہی اپنے دلوں کو پاک کر لیا کرو۔ اور ظاہری صفائی کپڑوں اور بدن کی بھی کر لیا کرو۔
مسجد کے ساتھ بظاہر کھانے پینے اور اسراف کا جوڑ نہیں پھر مسجد کے ذکر کے ساتھ یہ ذکر کیوں کیا۔ اس کی وجہ یہ ہے کہ عبادات صحیح عمل کی توفیق دیتی ہیں۔ پس بتایا کہ عبادت کو ٹھیک کرو۔ تا صحیح عمل کی توفیق ملے جس میں سے ایک بڑی تعلیم یہ ہے کہ کھانے پینے میں اسراف سے کام نہ لو۔
17:28; 25:68.
The adornment should either be physical or spiritual. In the physical sense believers are enjoined to go to a place of worship, as far as possible in a clean and decent dress.
17:28; 25:68.
Commentary:
The adornment mentioned in the verse may either be physical or spiritual. Taking it in the physical sense, the verse enjoins believers to go to a place of worship, as far as possible, in a clean and decent dress, free from physical impurities and evil smell. The Holy Prophet is reported to have forbidden Muslims to go to a mosque after having eaten onions, garlic, etc., as the bad smell of these things causes discomfort to others. He is also reported to have enjoined the Faithful to take frequent baths, especially before the great congregational Prayer on Friday. Taken in the spiritual sense, the verse would mean that Prayers should be offered with a pure and sincere heart free from distracting thoughts.
The latter part of the verse embodies a basic commandment about eating and drinking. It has been joined to the commandment relating to "adornment at a place of worship", firstly because clothing and eating are allied subjects, and secondly to indicate that while issuing a commandment about Prayers, which is a spiritual matter, Islam does not overlook man’s physical requirements.
The words, exceed not the bounds, signify: (1) that one should not over-eat oneself and (2) that one should not always use the same kind of food, but should vary it from time to time. Animal foods, vegetables, fruits, etc. should all be eaten in proper quantity and proper proportion. In this connection see The Teachings of Islam by Ahmad, the Promised Messiah.
d
17:28; 25:68.
488
装饰可以是物质或精神的。以物质的装饰而言, 告诫信者去礼拜寺时尽可能穿着干净而大方的衣服。
2
یعنی مسجد جانے سے پہلے ہی اپنے دلوں کو پاک کر لیا کرو۔ اور ظاہری صفائی کپڑوں اور بدن کی بھی کر لیا کرو۔
3
مسجد کے ساتھ بظاہر کھانے پینے اور اسراف کا جوڑ نہیں پھر مسجد کے ذکر کے ساتھ یہ ذکر کیوں کیا۔ اس کی وجہ یہ ہے کہ عبادات صحیح عمل کی توفیق دیتی ہیں۔ پس بتایا کہ عبادت کو ٹھیک کرو۔ تا صحیح عمل کی توفیق ملے جس میں سے ایک بڑی تعلیم یہ ہے کہ کھانے پینے میں اسراف سے کام نہ لو۔
a
17:28; 25:68.
932
Commentary:
The adornment mentioned in the verse may either be physical or spiritual. Taking it in the physical sense, the verse enjoins believers to go to a place of worship, as far as possible, in a clean and decent dress, free from physical impurities and evil smell. The Holy Prophet is reported to have forbidden Muslims to go to a mosque after having eaten onions, garlic, etc., as the bad smell of these things causes discomfort to others. He is also reported to have enjoined the Faithful to take frequent baths, especially before the great congregational Prayer on Friday. Taken in the spiritual sense, the verse would mean that Prayers should be offered with a pure and sincere heart free from distracting thoughts.
The latter part of the verse embodies a basic commandment about eating and drinking. It has been joined to the commandment relating to "adornment at a place of worship", firstly because clothing and eating are allied subjects, and secondly to indicate that while issuing a commandment about Prayers, which is a spiritual matter, Islam does not overlook man’s physical requirements.
The words, exceed not the bounds, signify: (1) that one should not over-eat oneself and (2) that one should not always use the same kind of food, but should vary it from time to time. Animal foods, vegetables, fruits, etc. should all be eaten in proper quantity and proper proportion. In this connection see The Teachings of Islam by Ahmad, the Promised Messiah.
d
17:28; 25:68.
967
The adornment should either be physical or spiritual. In the physical sense believers are enjoined to go to a place of worship, as far as possible in a clean and decent dress.
وَإِذَا مَسَّ ٱلْإِنسَٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّ مَّسَّهُۥ ۚ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا۟ يَعْمَلُونَ
30:34; 39:9, 50.
30:34; 39:9, 50.
30:34; 39:9, 50.
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
e
30:34; 39:9, 50.
a
30:34; 39:9, 50.
1288
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
a
30:34; 39:9, 50.
وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
16:91; 30:39.
16:91; 30:39.
16:91; 30:39.
Important Words:
تبذر (squander) is derived from بذر (badhdhara) which is the intensified form of بذر (badhara) which means, he sowed seed; he scattered seed upon the ground; he scattered or dispersed or he scattered or dispersed much; he divulged what was secret; he talked much. They say بذر الخلق i.e. He (God) scattered or dispersed mankind in the earth. بذرت الارضmeans, the land put forth its herbage in a scattered state. بذرالعلم means, he disseminated and diffused knowledge. بذر المال (badhdhara) means, he dissipated or squandered wealth by extravagant expenditure and destroyed and wasted it; he expended his wealth so largely as not to leave of it whereby he might subsist, or he expended it in acts of disobedience; or he squandered it in a way that was not right (Lane & Aqrab).
Commentary:
The verse declares that the relatives of a rich person are entitled to a share in his property, and so are wayfarers and poor people. A person’s relatives help him in various ways to earn his wealth. For instance, ‘A’ succeeds in getting a highly lucrative post as the result of the good education his parents have given him, depriving their other children of a similar education. The latter, therefore, possess a right in the wealth of ‘A’ because he rose to his high position at their expense. It is clearly stated in 51:20 that the poor and the needy have a right to share the property of the rich.
As for the wayfarer, the Holy Prophet is reported to have said that a wayfarer could claim, as of right, three days’ free entertainment from the residents of a place which he might visit, and if it were denied to him, he could demand it even by reasonable force (Dawud, Kitabul-At‘ima).
This injunction can only be carried out in a country where the Law of Islam is in force, for according to it the residents of a place, as a whole, are bound to act as the host to a wayfarer. If this injunction were carried into practice many of the social evils which are to be found in hotels and restaurants would disappear.
This general commandment about entertainment of guests and visitors is also eminently calculated to promote peace and goodwill among different nations. The chief cause of international strife is mutual hatred. So if the entertainment of visitors should become popular in the way in which it has been inculcated by Islam, much international hatred would disappear. Those who returned to their country after having enjoyed the hospitality of a people would naturally remain favourably inclined towards them and would be slow to pick a quarrel with them. Thus this practice would prove a good means of promoting brotherly relations between different peoples.
One meaning of the word تبذیر as shown under Important Words is, "to spend for a wrong cause." Thus, if a person gives away even his whole property for the cause of religion he will not be guilty of تبذیر for the money so spent will have been spent for a right cause.
b
16:91; 30:39.
a
16:91; 30:39.
1956
Important Words:
تبذر (squander) is derived from بذر (badhdhara) which is the intensified form of بذر (badhara) which means, he sowed seed; he scattered seed upon the ground; he scattered or dispersed or he scattered or dispersed much; he divulged what was secret; he talked much. They say بذر الخلق i.e. He (God) scattered or dispersed mankind in the earth. بذرت الارضmeans, the land put forth its herbage in a scattered state. بذرالعلم means, he disseminated and diffused knowledge. بذر المال (badhdhara) means, he dissipated or squandered wealth by extravagant expenditure and destroyed and wasted it; he expended his wealth so largely as not to leave of it whereby he might subsist, or he expended it in acts of disobedience; or he squandered it in a way that was not right (Lane & Aqrab).
Commentary:
The verse declares that the relatives of a rich person are entitled to a share in his property, and so are wayfarers and poor people. A person’s relatives help him in various ways to earn his wealth. For instance, ‘A’ succeeds in getting a highly lucrative post as the result of the good education his parents have given him, depriving their other children of a similar education. The latter, therefore, possess a right in the wealth of ‘A’ because he rose to his high position at their expense. It is clearly stated in 51:20 that the poor and the needy have a right to share the property of the rich.
As for the wayfarer, the Holy Prophet is reported to have said that a wayfarer could claim, as of right, three days’ free entertainment from the residents of a place which he might visit, and if it were denied to him, he could demand it even by reasonable force (Dawud, Kitabul-At‘ima).
This injunction can only be carried out in a country where the Law of Islam is in force, for according to it the residents of a place, as a whole, are bound to act as the host to a wayfarer. If this injunction were carried into practice many of the social evils which are to be found in hotels and restaurants would disappear.
This general commandment about entertainment of guests and visitors is also eminently calculated to promote peace and goodwill among different nations. The chief cause of international strife is mutual hatred. So if the entertainment of visitors should become popular in the way in which it has been inculcated by Islam, much international hatred would disappear. Those who returned to their country after having enjoyed the hospitality of a people would naturally remain favourably inclined towards them and would be slow to pick a quarrel with them. Thus this practice would prove a good means of promoting brotherly relations between different peoples.
One meaning of the word تبذیر as shown under Important Words is, "to spend for a wrong cause." Thus, if a person gives away even his whole property for the cause of religion he will not be guilty of تبذیر for the money so spent will have been spent for a right cause.
a
16:91; 30:39.
إِنَّ ٱلْمُبَذِّرِينَ كَانُوٓا۟ إِخْوَٰنَ ٱلشَّيَٰطِينِ ۖ وَكَانَ ٱلشَّيْطَٰنُ لِرَبِّهِۦ كَفُورًا
6:142; 7:32; 25:68.
He who does not make right use of God-given gifts is guilty of ingratitude to Him, and he who, squanders away his wealth, in fact, seeks to shirk the responsibilities which lie upon him for its proper use.
6:142; 7:32; 25:68.
Commentary:
The verse purports to say that God has bestowed His favours upon men that they may make right use of them. A person who does not make right use of God’s gifts is guilty of ingratitude to Him. He who squanders away his wealth, in fact, seeks to shirk the responsibilities which lie upon him in connection with its proper use.
c
6:142; 7:32; 25:68.
713
不正确使用安拉所恩赐的东西, 是对安拉不知感恩的罪恶行为。浪费财富的人实际上想推卸他要肩负、要正确使用财富的责任。
a
6:142; 7:32; 25:68.
1957
Commentary:
The verse purports to say that God has bestowed His favours upon men that they may make right use of them. A person who does not make right use of God’s gifts is guilty of ingratitude to Him. He who squanders away his wealth, in fact, seeks to shirk the responsibilities which lie upon him in connection with its proper use.
b
6:142; 7:32; 25:68.
1610
He who does not make right use of God-given gifts is guilty of ingratitude to Him, and he who, squanders away his wealth, in fact, seeks to shirk the responsibilities which lie upon him for its proper use.
وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ ٱلْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا
9:34; 25:68.
9:34; 25:68.
A believer should not be so miserly as not to spend his money even when there is a real and genuine need for it, nor should he squander away his money thoughtlessly and without purpose so that when money is required for a real national need he should find to his regret that he could not contribute to it.
9:34; 25:68.
Important Words:
محسورا (exhausted) is derived from حسر which means, he was or became weary and tired. حسر الدابة means, the beast was fatigued so that it was left to remain where it was. حسر البصر means, the eye became weak and fatigued by looking for long. حسر البیت means, he swept the house. محسور means, a man who has given all that he had, so that nothing remains in his possession. Being synonymous with حسیر it means, tired, fatigued or jaded by much travel; grieving or regretting most intensely (Lane & Aqrab).
Commentary:
The verse teaches the right way of spending one’s money. One should not be so miserly as not to spend it even when there is a real and genuine need as if his hands are tied to his neck, nor should one stretch forth one’s hands so openly as to squander away his wealth purposelessly. One should strike the golden mean.
The expression, lest thou sit down blamed or exhausted, means to say that a person who squanders away his money thoughtlessly and without purpose does not have anything left with him, so that when money is required for a real national need, he finds to his regret that he cannot contribute to it. Not only can he then not help the national cause but he loses his self-respect also; and by thus falling in the estimation of his compatriots he becomes permanently deprived of the opportunity to serve his country or community in the hour of its need.
e
9:34; 25:68.
b
9:34; 25:68.
1959
Important Words:
محسورا (exhausted) is derived from حسر which means, he was or became weary and tired. حسر الدابة means, the beast was fatigued so that it was left to remain where it was. حسر البصر means, the eye became weak and fatigued by looking for long. حسر البیت means, he swept the house. محسور means, a man who has given all that he had, so that nothing remains in his possession. Being synonymous with حسیر it means, tired, fatigued or jaded by much travel; grieving or regretting most intensely (Lane & Aqrab).
Commentary:
The verse teaches the right way of spending one’s money. One should not be so miserly as not to spend it even when there is a real and genuine need as if his hands are tied to his neck, nor should one stretch forth one’s hands so openly as to squander away his wealth purposelessly. One should strike the golden mean.
The expression, lest thou sit down blamed or exhausted, means to say that a person who squanders away his money thoughtlessly and without purpose does not have anything left with him, so that when money is required for a real national need, he finds to his regret that he cannot contribute to it. Not only can he then not help the national cause but he loses his self-respect also; and by thus falling in the estimation of his compatriots he becomes permanently deprived of the opportunity to serve his country or community in the hour of its need.
d
9:34; 25:68.
1612
A believer should not be so miserly as not to spend his money even when there is a real and genuine need for it, nor should he squander away his money thoughtlessly and without purpose so that when money is required for a real national need he should find to his regret that he could not contribute to it.
وَٱلَّذِينَ إِذَآ أَنفَقُوا۟ لَمْ يُسْرِفُوا۟ وَلَمْ يَقْتُرُوا۟ وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا
7:32; 17:28.
7:32; 17:28.
6:142; 7:32; 17:28.
Important Words:
لم یقتروا (nor spend niggardly). See 2:237 & 10:27.
قواما (a moderate position) is derived from قام which means, he stood still in his place. قاومه means, it was equal or equivalent to it. قوامmeans, stature of a man; symmetry or justness of proportion; moderation; stay or support of a thing; subsistence of a man (Lane & Aqrab).
f
7:32; 17:28.
b
6:142; 7:32; 17:28.
2695
Important Words:
لم یقتروا (nor spend niggardly). See 2:237 & 10:27.
قواما (a moderate position) is derived from قام which means, he stood still in his place. قاومه means, it was equal or equivalent to it. قوامmeans, stature of a man; symmetry or justness of proportion; moderation; stay or support of a thing; subsistence of a man (Lane & Aqrab).
a
7:32; 17:28.
أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ
以安拉的迹象为形式的醒世物将源源不断地显现。如果否定安拉的迹象有合理的依据, 认为安拉的迹象不会出现, 那么, 第一个先知出现之后就不应该有再来者。但是众先知却紧接着出现。
Duraba ‘an-hu means, he left him and turned away from him. Safaha ‘an-hu also means, he turned away from him and left him. The Quranic expression means, 'Shall We take away the Reminder from you and turn Ourselves away from you and leave you without guidance' (Lane)?
Heavenly Reminders in the form of Divine Signs will never cease to come. If rejection of Heavenly Signs had been a reasonable ground that they should discontinue to appear, then no Prophet would have come after the first one. But Prophets continued to appear.
Important Words:
أفنضرب (shall We take away). ضربه means, he struck him. They say, ضرب الدھر بیننا i.e. the time separated us. ضرب عنه means, he shunned, left or avoided him or turned away from him (Lane & Aqrab).
صفحا (neglecting) is derived from صفح. They say صفح عنه i.e. he turned away from him or he turned away from him and left him; he turned away from his sins, or he forgave him. ضربت عنه صفحا means, I turned away from him and left him. The word صفحاً is here an infinitive-noun and therefore is in the accus. case as in the phrase قعدت جلوساً (I sat down); or it is in the accus. case as an adv. noun, and the meaning is, I turned away from him aside.أفنضرب عنکم الذکر صفحاً would thus mean, shall We take away the Reminder from you or separate you from the Reminder and turn away Ourselves from you and neglect you. Or shall We then turn away the Reminder from you, and not invite you thereby to the Faith, turning away Ourselves from you. Or shall We then neglect you and not teach you what is incumbent on you (Lane & Aqrab). See also 2:274 and 15:86.
Commentary:
The verse means to say that Heavenly Reminders in the form of Divine signs will never cease to come. If rejection of heavenly signs had been a reasonable ground for their discontinuance no Prophet would have come after the first one. But Prophets continued to appear and to show signs in spite of the fact that most of them were rejected. The Prophets are sent to the world to lead men to God and to warn wrongdoers of the evil consequences of their transgressions and iniquitous behaviour. So long as man needs to be guided and led to God—and man will need guidance till the end of time—and so long as there are wicked men in the world who require to be warned and reformed, so long will Prophets continue to appear.
1220
以安拉的迹象为形式的醒世物将源源不断地显现。如果否定安拉的迹象有合理的依据, 认为安拉的迹象不会出现, 那么, 第一个先知出现之后就不应该有再来者。但是众先知却紧接着出现。
3645
Important Words:
أفنضرب (shall We take away). ضربه means, he struck him. They say, ضرب الدھر بیننا i.e. the time separated us. ضرب عنه means, he shunned, left or avoided him or turned away from him (Lane & Aqrab).
صفحا (neglecting) is derived from صفح. They say صفح عنه i.e. he turned away from him or he turned away from him and left him; he turned away from his sins, or he forgave him. ضربت عنه صفحا means, I turned away from him and left him. The word صفحاً is here an infinitive-noun and therefore is in the accus. case as in the phrase قعدت جلوساً (I sat down); or it is in the accus. case as an adv. noun, and the meaning is, I turned away from him aside.أفنضرب عنکم الذکر صفحاً would thus mean, shall We take away the Reminder from you or separate you from the Reminder and turn away Ourselves from you and neglect you. Or shall We then turn away the Reminder from you, and not invite you thereby to the Faith, turning away Ourselves from you. Or shall We then neglect you and not teach you what is incumbent on you (Lane & Aqrab). See also 2:274 and 15:86.
Commentary:
The verse means to say that Heavenly Reminders in the form of Divine signs will never cease to come. If rejection of heavenly signs had been a reasonable ground for their discontinuance no Prophet would have come after the first one. But Prophets continued to appear and to show signs in spite of the fact that most of them were rejected. The Prophets are sent to the world to lead men to God and to warn wrongdoers of the evil consequences of their transgressions and iniquitous behaviour. So long as man needs to be guided and led to God—and man will need guidance till the end of time—and so long as there are wicked men in the world who require to be warned and reformed, so long will Prophets continue to appear.
2670
Duraba ‘an-hu means, he left him and turned away from him. Safaha ‘an-hu also means, he turned away from him and left him. The Quranic expression means, 'Shall We take away the Reminder from you and turn Ourselves away from you and leave you without guidance' (Lane)?
2671
Heavenly Reminders in the form of Divine Signs will never cease to come. If rejection of Heavenly Signs had been a reasonable ground that they should discontinue to appear, then no Prophet would have come after the first one. But Prophets continued to appear.
مِن فِرْعَوْنَ ۚ إِنَّهُۥ كَانَ عَالِيًا مِّنَ ٱلْمُسْرِفِينَ
وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطًا
Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.
4400
Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.