الۡاَیۡمٰنَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "الۡاَیۡمٰنَ".
لَا یُؤَاخِذُکُمُ اللّٰہُ بِاللَّغۡوِ فِیۡۤ اَیۡمٰنِکُمۡ وَلٰکِنۡ یُّؤَاخِذُکُمۡ بِمَا عَقَّدتُّمُ الۡاَیۡمٰنَ ۖ فَکَفّٰرَتُہٗۤ اِطۡعَامُ عَشَرَۃِ مَسٰکِیۡنَ مِنۡ اَوۡسَطِ مَا تُطۡعِمُوۡنَ اَہۡلِیۡکُمۡ اَوۡ کِسۡوَتُہُمۡ اَوۡ تَحۡرِیۡرُ رَقَبَۃٍ ۖ فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ ثَلٰثَۃِ اَیَّامٍ ۚ ذٰلِکَ کَفّٰرَۃُ اَیۡمٰنِکُمۡ اِذَا حَلَفۡتُمۡ ۚ وَاحۡفَظُوۡۤا اَیۡمٰنَکُمۡ ۚ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمۡ اٰیٰتِہٖ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
دیکھئے نوٹ سورۂ بقرہ آیت ۲۲۶۔
2:226.
Oaths which are contrary to Islamic Law are mere wasted breath.
Ausat means both "middle" (average) and "the best."
2:226.
Commentary:
The verb عقد (‘aqqada) is the intensive form of عقد (‘aqada) for which see 5:2. It conveys the idea of greater deliberation and solemnity. Hence the expression بما عقدتم الایمان (oaths which you take in earnest) would really mean, oaths which you swear solemnly and deliberately.
The use of the word اوسط (average) means both 'middle', (i.e. average) and 'best' (see 2:144) and is thus meant to imply that an oath may be regarded as expiated if ten poor men are fed with food the expiator ordinarily provides for his family, but that it is better to feed them with the best food with which he feeds his own family.
The pronoun ھم (their) in کسوتھم (their clothing) may refer either to families or to poor persons. In the former case, the sentence would read, "the clothing (of ten poor men) with the average (or the best) kind of clothing which you provide for your families". In the latter case, it would simply mean, "the clothing of ten poor men".
The verse should not be taken as describing three different ways by which a person can expiate a broken oath. The different ways are intended to represent three progressive stages of expiation, the third alternative being better than the second, and the second better than the first.
The injunction to expiate oaths does not mean that they may be broken with impunity and then expiated. The prescription of penalties is merely meant to meet a possible eventuality. But oaths contrary to Islamic Law are no oaths. They must be broken. Then there are oaths that pertain to the rights of individuals. These cannot be expiated even by adopting any of the above-mentioned three courses. If, for instance, a man promises on oath to give to a person certain sum of money, and then breaks his oath, and makes the prescribed expiation, the expiation will not absolve him from his obligation to make the promised payment. He must pay the man the promised sum, notwithstanding the expiation. The expiation will only atone for the sin he committed against God by breaking his oath.
d
2:226.
393
اَوْسَطْ (Ausat) 既指 “中等” (平均), 又指 “最好”。
1
دیکھئے نوٹ سورۂ بقرہ آیت ۲۲۶۔
d
2:226.
717
Commentary:
The verb عقد (‘aqqada) is the intensive form of عقد (‘aqada) for which see 5:2. It conveys the idea of greater deliberation and solemnity. Hence the expression بما عقدتم الایمان (oaths which you take in earnest) would really mean, oaths which you swear solemnly and deliberately.
The use of the word اوسط (average) means both 'middle', (i.e. average) and 'best' (see 2:144) and is thus meant to imply that an oath may be regarded as expiated if ten poor men are fed with food the expiator ordinarily provides for his family, but that it is better to feed them with the best food with which he feeds his own family.
The pronoun ھم (their) in کسوتھم (their clothing) may refer either to families or to poor persons. In the former case, the sentence would read, "the clothing (of ten poor men) with the average (or the best) kind of clothing which you provide for your families". In the latter case, it would simply mean, "the clothing of ten poor men".
The verse should not be taken as describing three different ways by which a person can expiate a broken oath. The different ways are intended to represent three progressive stages of expiation, the third alternative being better than the second, and the second better than the first.
The injunction to expiate oaths does not mean that they may be broken with impunity and then expiated. The prescription of penalties is merely meant to meet a possible eventuality. But oaths contrary to Islamic Law are no oaths. They must be broken. Then there are oaths that pertain to the rights of individuals. These cannot be expiated even by adopting any of the above-mentioned three courses. If, for instance, a man promises on oath to give to a person certain sum of money, and then breaks his oath, and makes the prescribed expiation, the expiation will not absolve him from his obligation to make the promised payment. He must pay the man the promised sum, notwithstanding the expiation. The expiation will only atone for the sin he committed against God by breaking his oath.
e
2:226.
789
Oaths which are contrary to Islamic Law are mere wasted breath.
790
Ausat means both "middle" (average) and "the best."
وَاَوۡفُوۡا بِعَہۡدِ اللّٰہِ اِذَا عٰہَدتُّمۡ وَلَا تَنۡقُضُوا الۡاَیۡمٰنَ بَعۡدَ تَوۡکِیۡدِہَا وَقَدۡ جَعَلۡتُمُ اللّٰہَ عَلَیۡکُمۡ کَفِیۡلًا ۚ اِنَّ اللّٰہَ یَعۡلَمُ مَا تَفۡعَلُوۡنَ
6:153; 13:21; 17:35.
Obligations which the believers owe to God are covered by the words "covenant of Allah" and the duties they owe to their fellowmen are implied in the words, "the oaths."
6:153; 13:21; 17:35.
Commentary:
This verse further explains and repeats the theme of the previous verse, viz. believers are enjoined faithfully to discharge the obligations they owe to God which are covered by the words "covenant of Allah" and the duties they owe to their fellow-men which are implied in the words, "the oaths". It must be remembered that oaths taken in defiance of God’s commandment are not binding.
The expression "covenant of Allah" means, taking the oath of allegiance at the hands of the Holy Prophet; or it means, entering into the Faith of Islam and thus binding oneself to abide by its ordinances. This interpretation of "the covenant of Allah" is based on vv. 3:77, 78; 9:4; 33:16; 48:11; which show that the words "covenant of Allah" mean "Islam".
The words, and break not the oaths after confirming them, refer to the covenants which men make among themselves in the name of God. As these covenants are made in the name of God, He has been declared as having been made their surety, and if they are broken, He would intervene and punish the offender.
c
6:153; 13:21; 17:35.
686
“对安拉已作的诺言” 这几个字包含信者对安拉的应尽的责任。“誓言” 这个单词则含有他们对自己的同道者负有的责任。
a
6:153; 13:21; 17:35.
1892
Commentary:
This verse further explains and repeats the theme of the previous verse, viz. believers are enjoined faithfully to discharge the obligations they owe to God which are covered by the words "covenant of Allah" and the duties they owe to their fellow-men which are implied in the words, "the oaths". It must be remembered that oaths taken in defiance of God’s commandment are not binding.
The expression "covenant of Allah" means, taking the oath of allegiance at the hands of the Holy Prophet; or it means, entering into the Faith of Islam and thus binding oneself to abide by its ordinances. This interpretation of "the covenant of Allah" is based on vv. 3:77, 78; 9:4; 33:16; 48:11; which show that the words "covenant of Allah" mean "Islam".
The words, and break not the oaths after confirming them, refer to the covenants which men make among themselves in the name of God. As these covenants are made in the name of God, He has been declared as having been made their surety, and if they are broken, He would intervene and punish the offender.
a
6:153; 13:21; 17:35.
1571
Obligations which the believers owe to God are covered by the words "covenant of Allah" and the duties they owe to their fellowmen are implied in the words, "the oaths."