اُولِی
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "اُولِی".
وَاِذَا جَآءَہُمۡ اَمۡرٌ مِّنَ الۡاَمۡنِ اَوِ الۡخَوۡفِ اَذَاعُوۡا بِہٖ ۖ وَلَوۡ رَدُّوۡہُ اِلَی الرَّسُوۡلِ وَاِلٰۤی اُولِی الۡاَمۡرِ مِنۡہُمۡ لَعَلِمَہُ الَّذِیۡنَ یَسۡتَنۡۢبِطُوۡنَہٗ مِنۡہُمۡ ۗ وَلَوۡلَا فَضۡلُ اللّٰہِ عَلَیۡکُمۡ وَرَحۡمَتُہٗ لَاتَّبَعۡتُمُ الشَّیۡطٰنَ اِلَّا قَلِیۡلًا
4:60.
4:60.
The reason why tidings relating to peace have been mentioned before those relating to fear is that the Qur’an is here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. Under normal conditions, too, the injunction mentioned is very important, exercising direct influence on the discipline and well-being of society. The words, those in authority, refer to the Holy Prophet or his Successors or to the Chiefs appointed by them.
4:60.
Commentary:
The reason why tidings or matters relating to peace have been mentioned before those relating to fear is that the Quranis here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. For instance, if any information comes that the forces of the enemy are about to attack, the publication of this news among the people may not prove so dangerous as disclosure of, for example, the news that the Muslim army was going to attack the enemy at a certain weak point of the latter. The latter class of news would disclose the intentions of the Muslim army to the enemy and he would take immediate steps to strengthen his position at the threatened point. Under normal conditions too the injunction is very important, exercising direct influence on the discipline and well-being of society.
The words, those in authority, refer to the Holy Prophet or his Successors or the chiefs appointed by both.
c
4:60.
a
4:60.
552
Commentary:
The reason why tidings or matters relating to peace have been mentioned before those relating to fear is that the Quranis here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. For instance, if any information comes that the forces of the enemy are about to attack, the publication of this news among the people may not prove so dangerous as disclosure of, for example, the news that the Muslim army was going to attack the enemy at a certain weak point of the latter. The latter class of news would disclose the intentions of the Muslim army to the enemy and he would take immediate steps to strengthen his position at the threatened point. Under normal conditions too the injunction is very important, exercising direct influence on the discipline and well-being of society.
The words, those in authority, refer to the Holy Prophet or his Successors or the chiefs appointed by both.
c
4:60.
640
The reason why tidings relating to peace have been mentioned before those relating to fear is that the Qur’an is here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. Under normal conditions, too, the injunction mentioned is very important, exercising direct influence on the discipline and well-being of society. The words, those in authority, refer to the Holy Prophet or his Successors or to the Chiefs appointed by them.
لَّا یَسۡتَوِی الۡقٰعِدُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ غَیۡرُ اُولِی الضَّرَرِ وَالۡمُجٰہِدُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ بِاَمۡوٰلِہِمۡ وَاَنۡفُسِہِمۡ ۚ فَضَّلَ اللّٰہُ الۡمُجٰہِدِیۡنَ بِاَمۡوٰلِہِمۡ وَاَنۡفُسِہِمۡ عَلَی الۡقٰعِدِیۡنَ دَرَجَۃً ۚ وَکُلًّا وَّعَدَ اللّٰہُ الۡحُسۡنٰی ۚ وَفَضَّلَ اللّٰہُ الۡمُجٰہِدِیۡنَ عَلَی الۡقٰعِدِیۡنَ اَجۡرًا عَظِیۡمًا
9:19, 20; 57:11.
这节经文谈及两种信者: (1) 这些信者虔诚地接受伊斯兰教, 力求做到它的教义的要求, 但不参加保卫和宣扬伊斯兰教的斗争。这些人可以说是消极的信者--------经文中叫他们为 “安坐者”。(2) 这些信者不但做到伊斯兰教义的要求, 并且踊跃参与宣扬它的工作。这些人是积极的信者--------经文中把他们称为 “奋斗者” 即 مُجَاهِدِيْن (Mujahidin)。但是, 还有第三种信者, 他们虽然没有和他们的弟兄们一起参加对不信者的实际战斗, 但取得和那些参加实际斗争的人相等的酬报。他们和那些为了安拉的事业而战斗的 “奋斗者”--------穆斯林是全心全意的战友; 但是他们的特殊环境--------疾病、贫困等等--------不容许他们亲自出征。
9:19, 20; 57:11.
The verse speaks of two classes of believers: (1) Those who sincerely accept Islam and then try to live up to its teachings but take no part in the struggle to defend and propagate the Faith. These are, as it were, passive believers—"sitters" as the verse calls them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers—the "strivers" or Mujahids as they are called. There is, however, a third class of believers who, even though they do not join their brethren in actually fighting disbelievers get an equal reward with those who take part in the actual struggle. They are heart and soul with the Muslims who are Mujahids, wherever the latter go to fight in the cause of God; but their particular circumstances––disease, poverty, etc., do not allow them to join the expeditions in person.
9:19-20; 57:11.
Commentary:
The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.
a
9:19, 20; 57:11.
341
这节经文谈及两种信者: (1) 这些信者虔诚地接受伊斯兰教, 力求做到它的教义的要求, 但不参加保卫和宣扬伊斯兰教的斗争。这些人可以说是消极的信者--------经文中叫他们为 “安坐者”。(2) 这些信者不但做到伊斯兰教义的要求, 并且踊跃参与宣扬它的工作。这些人是积极的信者--------经文中把他们称为 “奋斗者” 即 مُجَاهِدِيْن (Mujahidin)。但是, 还有第三种信者, 他们虽然没有和他们的弟兄们一起参加对不信者的实际战斗, 但取得和那些参加实际斗争的人相等的酬报。他们和那些为了安拉的事业而战斗的 “奋斗者”--------穆斯林是全心全意的战友; 但是他们的特殊环境--------疾病、贫困等等--------不容许他们亲自出征。
a
9:19-20; 57:11.
564
Commentary:
The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.
b
9:19, 20; 57:11.
654
The verse speaks of two classes of believers: (1) Those who sincerely accept Islam and then try to live up to its teachings but take no part in the struggle to defend and propagate the Faith. These are, as it were, passive believers—"sitters" as the verse calls them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers—the "strivers" or Mujahids as they are called. There is, however, a third class of believers who, even though they do not join their brethren in actually fighting disbelievers get an equal reward with those who take part in the actual struggle. They are heart and soul with the Muslims who are Mujahids, wherever the latter go to fight in the cause of God; but their particular circumstances––disease, poverty, etc., do not allow them to join the expeditions in person.
وَلَا یَاۡتَلِ اُولُوا الۡفَضۡلِ مِنۡکُمۡ وَالسَّعَۃِ اَنۡ یُّؤۡتُوۡۤا اُولِی الۡقُرۡبٰی وَالۡمَسٰکِیۡنَ وَالۡمُہٰجِرِیۡنَ فِیۡ سَبِیۡلِ اللّٰہِ ۖ وَلۡیَعۡفُوۡا وَلۡیَصۡفَحُوۡۤا ۗ اَلَا تُحِبُّوۡنَ اَنۡ یَّغۡفِرَ اللّٰہُ لَکُمۡ ۗ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2605
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2037
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
وَقُل لِّلۡمُؤۡمِنٰتِ یَغۡضُضۡنَ مِنۡ اَبۡصٰرِہِنَّ وَیَحۡفَظۡنَ فُرُوۡجَہُنَّ وَلَا یُبۡدِیۡنَ زِیۡنَتَہُنَّ اِلَّا مَا ظَہَرَ مِنۡہَا ۖ وَلۡیَضۡرِبۡنَ بِخُمُرِہِنَّ عَلٰی جُیُوۡبِہِنَّ ۖ وَلَا یُبۡدِیۡنَ زِیۡنَتَہُنَّ اِلَّا لِبُعُوۡلَتِہِنَّ اَوۡ اٰبَآئِہِنَّ اَوۡ اٰبَآءِ بُعُوۡلَتِہِنَّ اَوۡ اَبۡنَآئِہِنَّ اَوۡ اَبۡنَآءِ بُعُوۡلَتِہِنَّ اَوۡ اِخۡوٰنِہِنَّ اَوۡ بَنِیۡۤ اِخۡوٰنِہِنَّ اَوۡ بَنِیۡۤ اَخَوٰتِہِنَّ اَوۡ نِسَآئِہِنَّ اَوۡ مَا مَلَکَتۡ اَیۡمٰنُہُنَّ اَوِ التّٰبِعِیۡنَ غَیۡرِ اُولِی الۡاِرۡبَۃِ مِنَ الرِّجَالِ اَوِ الطِّفۡلِ الَّذِیۡنَ لَمۡ یَظۡہَرُوۡا عَلٰی عَوۡرٰتِ النِّسَآءِ ۖ وَلَا یَضۡرِبۡنَ بِاَرۡجُلِہِنَّ لِیُعۡلَمَ مَا یُخۡفِیۡنَ مِنۡ زِیۡنَتِہِنَّ ۚ وَتُوۡبُوۡۤا اِلَی اللّٰہِ جَمِیۡعًا اَیُّہَ الۡمُؤۡمِنُوۡنَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
正派的妇女。
即使在穆斯林中间也普遍存在着对伊斯兰教的 “妇女隔幔制度” 的许多误解和缺乏正确的知识。因此有必要对这一使人引起许多烦恼的问题作些详细的注解。以下经文述及 “妇女隔幔制度” 的各个方面:
(1) 对信仰的女子说, 她们要克制自己的视线, 保护自己的羞体, 不要显露自己的美色或自己的装饰, 除非是自然显露的。她们要把头盖拉过胸部, 不要显露自己的美色……(24:32, 即现在注释的这一节)。
(2) 先知啊! 对你的妻子、女儿和信仰的妇女说, (当她们到外面去时, )她们应当从头到脸拉下自己的外衣。这使她们更可能被辩认而不受戏弄 (33:60)。
这节经文 (33:60) 中用的这一阿拉伯单词是 جَلَابِيْب (Jalabib), 它的单数是 جِلْبَاب (Jilbab), 意思是外面用的或覆盖用的长衣。
(3) 先知的妻子们啊! 如果你们敬畏安拉, 那你们与一般妇女是不同的。你们讲话不要过于温柔, 免得心中有病的人产生恶的意念。要对人们说合乎礼仪的言语。要庄严地留在自己家中, 不要做过去愚昧时代妇女模样的打扮……(33:33-34)。
(4) 信仰的人啊! 教你们手下的人和尚未成年的人向你们在三个时辰请示 (进入室内的) 许可:晨礼之前、夏季正午脱下衣服、宵礼之后……(24:59)。
以下的推断出自后面四节经文:
(a) 穆斯林妇女外出时, 必须穿上 جِلْبَاب (Jilbab), 就是一种覆盖的外套在外面的长衣。穿着时该衣从头部向下覆盖到腹部而遮住全身。这就是 يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّ (Yudnina ‘Alaihinna min Jalabibihinna) (33:60)。这一句 «古兰经» 中的话的意思: 穿上一件外罩长衣的目的, 是保护穆斯林妇女在出外做事时, 免于被盯注或受戏弄, 或任何在性格上有问题的人们做出各种使她感到不方便等精神上的极度痛苦。
(b) 穆斯林男女在偶然迎面相见时, 要克制各自的视线。
(c) 第三种律令虽然表面上是对先知的妻子说的, 实际上是 «古兰经» 的习常做法, 包括其他穆斯林妇女在内。“要庄严地留在自己家中” (33:34) 这句话意示, 妇女在必要时可以外出, 但是她们主要的活动范围是在家里。
(d) 在上述的三种时间内, 即使孩子们也不容许进入双亲的私室, 家里的仆人或女奴也不容许进入主人的卧室。
第一个律令用于妇女出外时。那时她们要穿上外衣并应遮住全身。第二个律令主要与家室以内的 “面纱” 有关, 那里经常有男性近亲来往。在这种情况下, 要求男女只要克制自己的视线, 并且作为一种外加的预防措施, 妇女们要留意不要显露她们的 زِيْنَة (Zinah), 即人的美色、服装和装饰。那时她们不须要穿外用的长罩衣 (جِلْبَاب, Jilbab), 因为在非常近的、有血缘关系的亲戚的随便而经常的访问中, 这样做会令人厌烦而不切合实际情况。经文的上下文表明了这一律令是与家室以内的 “面纱” 有关, 因为现在注释中的这节经文所谈到的所有的人都是一般来访问他们的近亲。除了近亲以外, 这节经文还特别谈了四种人, 即正派的妇女、老仆人, 女奴和小男孩, 由此更加可得出这样一个推断:这节经文中的律令与家室以内的 “面纱” 有关的。实则, 第一个律令涉及家室以外的 “面纱” 以及第二个律令基本上涉及家室以内的 “面纱”。这一事实, 还可以从有关经文即33:60和现在注释的这节经文中所用来表达两种不同形式的 “面纱” 的不同用词方面清楚地看出。在33:60节经文中, 女人外出时要穿的那件衣服是 Jilbab (一件外面覆盖的长衣), 而当亲戚来访时她在家室以内必须穿的那件衣服是头盖 (خِمَارْ, Khimar)。而且, 在33:60节经文中所用的那些字是 يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّ (Yudnina ‘Alaihinna min Jalabibihinna), (也就是说, 她们应该将头盖遮到腹部。很清楚的是,) 前一种情况下, 外用长衣将遮住头部、脸部和胸腹部, 而后一种情况下, 将遮住的是头部和腹部, 但脸就是露出的。
可以顺便说一下, 妇女外出时必须穿着遮盖她全身的上述外用长衣样式的服装, 按照穆斯林社会的风俗、习惯、社会地位、家庭传统和不同阶层的用法而有所不同。有关家室以内的 “头盖” 的那一律令, 也将适用于店铺、田野等处, 那里穆斯林社会某些部门的妇女必须工作来嫌钱维持生计。那里, 妇女不必用面纱遮住脸部。她只要克制自己的视线并且不显露她的 زِيْنَة (Zinah), 即她的首饰和其他装饰品, 犹如妇女在家室内当男性近亲访问她们时所做的那样。
第三个律令要求妇女在同陌生男子谈话时态度要端庄, 要近似严肃的程度;而且也要求她们充分注意善尽有关她们自己的性幸福、管理家务、照顾和抚养子女以及亲属事务的严肃而重要的职责。第四个律令责成夫妻尽可能同其他家庭成员的卧室分开, 即使小男孩也不容许在59节经文所述的时间内进入自己的卧室。
在这节经文中用的 زِيْنَة (Zinah) 这个单词包括天然和人工的两种美色--------身体、服装和饰物的美色。“除非自然显露的” 这句话包含妇女所不能遮掩的所有那些事物, 诸如声音、身材、体态, 也包含了按照她的社会地位、家庭传统、职业以及社会的风俗所容许的可以露出的身体的某些部份。允许身体某些部份可以不必遮掩的情况可有某些变动。因此, “不要显露自己的美色” 这句话, 对属于社会不同部门和等级的妇女将有不同的涵义, 而且这种涵义将随着一个民族的风俗和生活方式以及各种职业的变化而变化。“不要为使人知道所隐藏的装饰而跺脚” (24:32) 这句话, 表明有某些国家普遍风行的当众跳舞, 伊斯兰教是绝对不容许的。
这就是伊斯兰教 “妇女隔幔制度” 的概念。按照穆斯林的看法, 妇女可经常出外, 只要合法合理地, 需要她们这样做; 但是她们本来和主要的职能是限在家中, 如果不是更重要的话, 那么, 也是同男子的各种本职同样的重要和严肃, 必须认真对待的。如果妇女担任了男子的本职的话, 她们是想违反自然, 而 (自然法则是不容许违反而不受惩罚的) 违反自然法则必将遭到惩罚。
جیسے قد اور موٹاپا یا دُبلا پن۔
یعنی جو شرافت میں مشہور ہوں۔ یہ نہیں کہ مسلمانوں کے عام رواج کے مطابق ڈومنیاں ہر وقت گھر میں گھسی رہیں۔
Decent women.
As a good deal of misunderstanding and lack of proper knowledge as to what constitutes the Islamic notion of "Pardah" prevails even among Muslims, a somewhat detailed note on this much-vexed question is called for. The following verses deal with every aspect of "Pardah":—
(i) And say to the believing women that they restrain their looks and guard their private parts, and that they display not their beauty or their embellishment except that which is apparent thereof, and that they draw their head-coverings over their bosoms, and that they display not their beauty………(24:32, i.e. the verse under comment).
(ii) O Prophet, tell thy wives and thy daughters and the women of the believers that they should let down over them their loose outer garments. That is more likely that they will thus be recognised and not molested (33:60).
The Arabic word used in this verse (33:60) is, Jalabib of which the singular is Jilbab which means an outer or wrapping garment (Lane).
(iii)
Important Words:
خمرھن (their head-coverings). خمر is the plural of خمار which is derived from خمر which means, he veiled, covered or concealed a thing. خمار means, a woman’s muffler or veil with which she covers her head and the lower part of the face leaving exposed only the eyes and part of the nose; a woman’s head-covering; a piece of cloth with which a woman covers her head; also a man’s turban (Lane & Aqrab).
جیوبھن (their bosoms). جیوب is the plural of جیب which is derived from جاب. They say جابه i.e. he made a hole in it; he rent it or tore it; he pierced or bored it; he cut it. جاب القمیص means, he hollowed out the جیب of the shirt, he cut the جیب of the shirt or he made a جیب in the shirt. جیب means, the opening at the neck and bosom of a shirt and the like; a pocket; the heart; the bosom (Lane & Aqrab).
إربة (sexual appetite) is derived from أرب (aruba), or أرب (ariba). The former means he was or became cunning, intelligent, sagacious or excellent in judgement and the latter, i.e. ariba, means, he wanted it, he was or became in want of it and sought it or desired it. إربة and إرب (irbun) and أرب (arabun) mean the same thing, viz. cunning, intelligence, excellence of judgement, sagacity; want of need. About the Holy Prophet it is said in a hadith کان أملککم لاربه i.e. he had the greatest control over his want, desire or sexual desire (Bukhari). The Quranic words غیر اولی الاربه mean, idiots, or persons deficient in intellect or such men as have no need of women; or have no sexual desire (Lane & Mufradat).
عورات (private parts or nakedness) is the plural of عورة which is derived from عور which means, he was or became blind in one eye. عورة means, the pendulum or pudenda of a man and of a woman; the part or parts of a person which are indecent to expose; parts between the navel and the knee; anything that a man veils or conceals by reason of disdainful pride or of shame or prudency; anything of which one is ashamed when it appears; a woman; any place of concealment; a gap, an opening or a breach in the frontier of hostile country, or in war from which one fears slaughter; cleft or fissure; disgrace or disfigurement; blindness of one eye (Lane & Aqrab).
نسائھن (their women) signifies known or familiar decent women.
Commentary:
As a good deal of misunderstanding and lack of proper knowledge as to what constitutes Islamic "purdah" prevails even among Muslims, a somewhat detailed note on this much-vexed question is called for. Here are the relevant Quranic verses that embody necessary commandments about "purdah":
(i) O Prophet, tell thy wives and thy daughters and the women of the believers that they should let down over them their loose outer garments. It is more likely that they will thus be distinguished and not molested (33:60).
The Arabic word used in this verse is جلابیب of which the singular is جلباب meaning, an outer or wrapping garment; a head-covering; the garment with which a woman covers her head and bosom.
(ii) And say to the believing women that they restrain their eyes and guard their private parts and that they disclose not their natural and artificial beauty except that which is apparent thereof, and that they cast their head-coverings over their bosoms, and that they disclose not their beauty…(24:32 i.e. the verse under comment.)
(iii) O wives of the Prophet, you are not like any other women if you are righteous. So be not soft in speech, lest he in whose heart is a disease should feel tempted; and speak a decent speech. And stay in your houses with dignity and do not show off yourselves like the showing off of the former days of ignorance (33:33-34).
(iv) O ye who believe, let those whom your right hands possess, and those of you who have not attained to puberty, ask permission of you three times before coming into your presence: before the morning Prayer, and when you take off clothes at noon in summer and after the night Prayer (24:59).
The following inferences are clearly deducible from the verses quoted above:
(i) When they go out, Muslim women are to wear an outer and wrapping garment which should cover their heads and bosoms in such a manner that the garment should come down from the head to the bosom covering the whole body including the face. This is the significance of the Quranic words یدنین علیھن من جلابیبھن (33:60). The outer garment is intended to make known the fact that while a Muslim woman goes about her business she may be spared the mental anguish of being stared at by persons of questionable character.
(ii) Muslim men and women are to restrain their eyes when they happen to face each other.
(iii) The third commandment though apparently applying to the wives of the Prophet, includes, as is the practice of the Quran, other Muslim women also. The words "And stay in your houses" imply that whereas women may go out when necessary, the principal and primary sphere of their activities is inside the house.
(iv) At three stated hours, even children are not allowed to enter the private apartments of their parents nor are domestic servants or female slaves allowed to enter the sleeping room of their masters.
The first commandment applies to women when they go out. Then they are to use an outer garment which should cover their whole body including the face. The second commandment relates to "purdah" primarily inside the four walls of the house when near male relatives frequently come and go. In that case men and women are only to restrain their looks and as an additional precaution women are to take care that their زینة i.e. beauty of person, dress and ornaments, is not displayed. They are not required to use جلباب (outer garment) because that would be very irksome and even impracticable in view of the free and frequent visits of near blood relations such as cousins, brothers-in-law, sisters-in-law, etc. The context shows that this commandment relates to "purdah" inside the four walls of the house, because all the persons mentioned in the verse are very near relations who generally visit the houses of their relatives. The special mention in it of four categories of persons besides near relatives, viz. decent women, old servants, female slaves and minor boys, lends additional weight to the inference that the commandment in this verse relates to "purdah" within the four walls of the house.
The fact that the first commandment refers to "purdah" outside the house and the second commandment basically refers to "purdah" within the four walls of the house is also apparent from the different words that have been used to express the two forms of "purdah" in the relevant verses i.e. 33:60, and the verse under comment. Whereas in 33:60 the garment which a woman is to use when she goes out is جلباب the garment which she has to use inside the house when relatives visit is خمار. Moreover, whereas in 33:60 the words used are یدنین علیھن من جلابیبھن i.e. they should let down over them their outer garments (for a detailed discussion of جلباب and یدنین see 33:60); in the verse under comment the words used are یضربن بخمرھن علی جیوبھن i.e. they should cast their head-coverings over their bosoms. It is clear that in the former case the garment will cover the head, the face and the bosom while in the latter case only the head and the bosom will become covered and the face may remain uncovered.
It may also be noted in passing that the shape and form of the outer-garment which, as mentioned above, a woman must wear when she goes out and which covers her whole body including the face will vary according to the customs, habits, social status, family traditions and usages of various classes of the Muslim community. The commandment with regard to "purdah" within the four walls of the house will also apply to shops, fields, etc. where women of certain sections of Muslim society have to work to earn their living. There a woman will not be required to veil her face. She will have only to restrain her eyes and to cover her زینة i.e. her ornaments and other embellishments, as women within the house have to do when their relatives visit them.
The third commandment requires women to behave with dignity bordering on austerity when talking to stranger men; and they are also required to give their full attention to the discharge of their serious and important duties in regard to the affairs connected with the well-being of their own sex and the management of the household affairs and to looking after and bringing up of children and kindred matters. The fourth commandment enjoins husband and wife to have, as far as possible, sleeping apartments separate from those of other members of the family which even minor boys are not allowed to enter at stated hours.
In the expression لا یبدین زینتھن i.e. they display not their زینة (beauty), the word زینة includes both natural and artificial beauty. It signifies the beauty of person, and includes the beauty of dress and ornaments which women wear on their hands, feet, ears, arms, necks, bosoms, etc. The expression, "except that which is apparent thereof," contains all those things which it is not possible for a woman to cover such as her voice, gait or stature and also certain parts of her body which remain uncovered according to her social status, her family traditions, her avocation and the customs of the society. The permission to keep certain parts of the body uncovered will be subject to certain variations. Thus the words, "they display not their beauty" will have different connotations with regard to women belonging to different sections and grades of society and the connotation will change with the change in the customs and modes of living and professions of the people.
The words "and let them not strike their feet so that what they hide of their ornaments may become known," show that public dancing which is so much in vogue in certain countries is definitely not allowed by Islam.
This is the Islamic conception of "purdah." According to it Muslim women may go out as often as it is legitimately necessary for them to do so, but their primary and principal functions are confined to their homes which are as important and serious, if not more, as the avocations of men are. If women take to men’s avocations they seek to defy nature and nature does not allow its laws to be defied with impunity.
If would be noticed that the incident about ‘A’ishah which forms one of the principal subjects of this Surah sheds a flood of light on the form of "purdah" which Islam enjoins its followers to observe. According to tradition when Safwan came to the place where ‘A’ishah was lying asleep with her face uncovered, he recognized her because he had seen her, as he himself afterwards said, before the verse about "purdah" was revealed (Bukhari, Kitabut-Tafsir).
907
正派的妇女。
908
即使在穆斯林中间也普遍存在着对伊斯兰教的 “妇女隔幔制度” 的许多误解和缺乏正确的知识。因此有必要对这一使人引起许多烦恼的问题作些详细的注解。以下经文述及 “妇女隔幔制度” 的各个方面:
(1) 对信仰的女子说, 她们要克制自己的视线, 保护自己的羞体, 不要显露自己的美色或自己的装饰, 除非是自然显露的。她们要把头盖拉过胸部, 不要显露自己的美色……(24:32, 即现在注释的这一节)。
(2) 先知啊! 对你的妻子、女儿和信仰的妇女说, (当她们到外面去时, )她们应当从头到脸拉下自己的外衣。这使她们更可能被辩认而不受戏弄 (33:60)。
这节经文 (33:60) 中用的这一阿拉伯单词是 جَلَابِيْب (Jalabib), 它的单数是 جِلْبَاب (Jilbab), 意思是外面用的或覆盖用的长衣。
(3) 先知的妻子们啊! 如果你们敬畏安拉, 那你们与一般妇女是不同的。你们讲话不要过于温柔, 免得心中有病的人产生恶的意念。要对人们说合乎礼仪的言语。要庄严地留在自己家中, 不要做过去愚昧时代妇女模样的打扮……(33:33-34)。
(4) 信仰的人啊! 教你们手下的人和尚未成年的人向你们在三个时辰请示 (进入室内的) 许可:晨礼之前、夏季正午脱下衣服、宵礼之后……(24:59)。
以下的推断出自后面四节经文:
(a) 穆斯林妇女外出时, 必须穿上 جِلْبَاب (Jilbab), 就是一种覆盖的外套在外面的长衣。穿着时该衣从头部向下覆盖到腹部而遮住全身。这就是 يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّ (Yudnina ‘Alaihinna min Jalabibihinna) (33:60)。这一句 «古兰经» 中的话的意思: 穿上一件外罩长衣的目的, 是保护穆斯林妇女在出外做事时, 免于被盯注或受戏弄, 或任何在性格上有问题的人们做出各种使她感到不方便等精神上的极度痛苦。
(b) 穆斯林男女在偶然迎面相见时, 要克制各自的视线。
(c) 第三种律令虽然表面上是对先知的妻子说的, 实际上是 «古兰经» 的习常做法, 包括其他穆斯林妇女在内。“要庄严地留在自己家中” (33:34) 这句话意示, 妇女在必要时可以外出, 但是她们主要的活动范围是在家里。
(d) 在上述的三种时间内, 即使孩子们也不容许进入双亲的私室, 家里的仆人或女奴也不容许进入主人的卧室。
第一个律令用于妇女出外时。那时她们要穿上外衣并应遮住全身。第二个律令主要与家室以内的 “面纱” 有关, 那里经常有男性近亲来往。在这种情况下, 要求男女只要克制自己的视线, 并且作为一种外加的预防措施, 妇女们要留意不要显露她们的 زِيْنَة (Zinah), 即人的美色、服装和装饰。那时她们不须要穿外用的长罩衣 (جِلْبَاب, Jilbab), 因为在非常近的、有血缘关系的亲戚的随便而经常的访问中, 这样做会令人厌烦而不切合实际情况。经文的上下文表明了这一律令是与家室以内的 “面纱” 有关, 因为现在注释中的这节经文所谈到的所有的人都是一般来访问他们的近亲。除了近亲以外, 这节经文还特别谈了四种人, 即正派的妇女、老仆人, 女奴和小男孩, 由此更加可得出这样一个推断:这节经文中的律令与家室以内的 “面纱” 有关的。实则, 第一个律令涉及家室以外的 “面纱” 以及第二个律令基本上涉及家室以内的 “面纱”。这一事实, 还可以从有关经文即33:60和现在注释的这节经文中所用来表达两种不同形式的 “面纱” 的不同用词方面清楚地看出。在33:60节经文中, 女人外出时要穿的那件衣服是 Jilbab (一件外面覆盖的长衣), 而当亲戚来访时她在家室以内必须穿的那件衣服是头盖 (خِمَارْ, Khimar)。而且, 在33:60节经文中所用的那些字是 يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّ (Yudnina ‘Alaihinna min Jalabibihinna), (也就是说, 她们应该将头盖遮到腹部。很清楚的是,) 前一种情况下, 外用长衣将遮住头部、脸部和胸腹部, 而后一种情况下, 将遮住的是头部和腹部, 但脸就是露出的。
可以顺便说一下, 妇女外出时必须穿着遮盖她全身的上述外用长衣样式的服装, 按照穆斯林社会的风俗、习惯、社会地位、家庭传统和不同阶层的用法而有所不同。有关家室以内的 “头盖” 的那一律令, 也将适用于店铺、田野等处, 那里穆斯林社会某些部门的妇女必须工作来嫌钱维持生计。那里, 妇女不必用面纱遮住脸部。她只要克制自己的视线并且不显露她的 زِيْنَة (Zinah), 即她的首饰和其他装饰品, 犹如妇女在家室内当男性近亲访问她们时所做的那样。
第三个律令要求妇女在同陌生男子谈话时态度要端庄, 要近似严肃的程度;而且也要求她们充分注意善尽有关她们自己的性幸福、管理家务、照顾和抚养子女以及亲属事务的严肃而重要的职责。第四个律令责成夫妻尽可能同其他家庭成员的卧室分开, 即使小男孩也不容许在59节经文所述的时间内进入自己的卧室。
在这节经文中用的 زِيْنَة (Zinah) 这个单词包括天然和人工的两种美色--------身体、服装和饰物的美色。“除非自然显露的” 这句话包含妇女所不能遮掩的所有那些事物, 诸如声音、身材、体态, 也包含了按照她的社会地位、家庭传统、职业以及社会的风俗所容许的可以露出的身体的某些部份。允许身体某些部份可以不必遮掩的情况可有某些变动。因此, “不要显露自己的美色” 这句话, 对属于社会不同部门和等级的妇女将有不同的涵义, 而且这种涵义将随着一个民族的风俗和生活方式以及各种职业的变化而变化。“不要为使人知道所隐藏的装饰而跺脚” (24:32) 这句话, 表明有某些国家普遍风行的当众跳舞, 伊斯兰教是绝对不容许的。
这就是伊斯兰教 “妇女隔幔制度” 的概念。按照穆斯林的看法, 妇女可经常出外, 只要合法合理地, 需要她们这样做; 但是她们本来和主要的职能是限在家中, 如果不是更重要的话, 那么, 也是同男子的各种本职同样的重要和严肃, 必须认真对待的。如果妇女担任了男子的本职的话, 她们是想违反自然, 而 (自然法则是不容许违反而不受惩罚的) 违反自然法则必将遭到惩罚。
1
جیسے قد اور موٹاپا یا دُبلا پن۔
2
یعنی جو شرافت میں مشہور ہوں۔ یہ نہیں کہ مسلمانوں کے عام رواج کے مطابق ڈومنیاں ہر وقت گھر میں گھسی رہیں۔
2614
Important Words:
خمرھن (their head-coverings). خمر is the plural of خمار which is derived from خمر which means, he veiled, covered or concealed a thing. خمار means, a woman’s muffler or veil with which she covers her head and the lower part of the face leaving exposed only the eyes and part of the nose; a woman’s head-covering; a piece of cloth with which a woman covers her head; also a man’s turban (Lane & Aqrab).
جیوبھن (their bosoms). جیوب is the plural of جیب which is derived from جاب. They say جابه i.e. he made a hole in it; he rent it or tore it; he pierced or bored it; he cut it. جاب القمیص means, he hollowed out the جیب of the shirt, he cut the جیب of the shirt or he made a جیب in the shirt. جیب means, the opening at the neck and bosom of a shirt and the like; a pocket; the heart; the bosom (Lane & Aqrab).
إربة (sexual appetite) is derived from أرب (aruba), or أرب (ariba). The former means he was or became cunning, intelligent, sagacious or excellent in judgement and the latter, i.e. ariba, means, he wanted it, he was or became in want of it and sought it or desired it. إربة and إرب (irbun) and أرب (arabun) mean the same thing, viz. cunning, intelligence, excellence of judgement, sagacity; want of need. About the Holy Prophet it is said in a hadith کان أملککم لاربه i.e. he had the greatest control over his want, desire or sexual desire (Bukhari). The Quranic words غیر اولی الاربه mean, idiots, or persons deficient in intellect or such men as have no need of women; or have no sexual desire (Lane & Mufradat).
عورات (private parts or nakedness) is the plural of عورة which is derived from عور which means, he was or became blind in one eye. عورة means, the pendulum or pudenda of a man and of a woman; the part or parts of a person which are indecent to expose; parts between the navel and the knee; anything that a man veils or conceals by reason of disdainful pride or of shame or prudency; anything of which one is ashamed when it appears; a woman; any place of concealment; a gap, an opening or a breach in the frontier of hostile country, or in war from which one fears slaughter; cleft or fissure; disgrace or disfigurement; blindness of one eye (Lane & Aqrab).
نسائھن (their women) signifies known or familiar decent women.
Commentary:
As a good deal of misunderstanding and lack of proper knowledge as to what constitutes Islamic "purdah" prevails even among Muslims, a somewhat detailed note on this much-vexed question is called for. Here are the relevant Quranic verses that embody necessary commandments about "purdah":
(i) O Prophet, tell thy wives and thy daughters and the women of the believers that they should let down over them their loose outer garments. It is more likely that they will thus be distinguished and not molested (33:60).
The Arabic word used in this verse is جلابیب of which the singular is جلباب meaning, an outer or wrapping garment; a head-covering; the garment with which a woman covers her head and bosom.
(ii) And say to the believing women that they restrain their eyes and guard their private parts and that they disclose not their natural and artificial beauty except that which is apparent thereof, and that they cast their head-coverings over their bosoms, and that they disclose not their beauty…(24:32 i.e. the verse under comment.)
(iii) O wives of the Prophet, you are not like any other women if you are righteous. So be not soft in speech, lest he in whose heart is a disease should feel tempted; and speak a decent speech. And stay in your houses with dignity and do not show off yourselves like the showing off of the former days of ignorance (33:33-34).
(iv) O ye who believe, let those whom your right hands possess, and those of you who have not attained to puberty, ask permission of you three times before coming into your presence: before the morning Prayer, and when you take off clothes at noon in summer and after the night Prayer (24:59).
The following inferences are clearly deducible from the verses quoted above:
(i) When they go out, Muslim women are to wear an outer and wrapping garment which should cover their heads and bosoms in such a manner that the garment should come down from the head to the bosom covering the whole body including the face. This is the significance of the Quranic words یدنین علیھن من جلابیبھن (33:60). The outer garment is intended to make known the fact that while a Muslim woman goes about her business she may be spared the mental anguish of being stared at by persons of questionable character.
(ii) Muslim men and women are to restrain their eyes when they happen to face each other.
(iii) The third commandment though apparently applying to the wives of the Prophet, includes, as is the practice of the Quran, other Muslim women also. The words "And stay in your houses" imply that whereas women may go out when necessary, the principal and primary sphere of their activities is inside the house.
(iv) At three stated hours, even children are not allowed to enter the private apartments of their parents nor are domestic servants or female slaves allowed to enter the sleeping room of their masters.
The first commandment applies to women when they go out. Then they are to use an outer garment which should cover their whole body including the face. The second commandment relates to "purdah" primarily inside the four walls of the house when near male relatives frequently come and go. In that case men and women are only to restrain their looks and as an additional precaution women are to take care that their زینة i.e. beauty of person, dress and ornaments, is not displayed. They are not required to use جلباب (outer garment) because that would be very irksome and even impracticable in view of the free and frequent visits of near blood relations such as cousins, brothers-in-law, sisters-in-law, etc. The context shows that this commandment relates to "purdah" inside the four walls of the house, because all the persons mentioned in the verse are very near relations who generally visit the houses of their relatives. The special mention in it of four categories of persons besides near relatives, viz. decent women, old servants, female slaves and minor boys, lends additional weight to the inference that the commandment in this verse relates to "purdah" within the four walls of the house.
The fact that the first commandment refers to "purdah" outside the house and the second commandment basically refers to "purdah" within the four walls of the house is also apparent from the different words that have been used to express the two forms of "purdah" in the relevant verses i.e. 33:60, and the verse under comment. Whereas in 33:60 the garment which a woman is to use when she goes out is جلباب the garment which she has to use inside the house when relatives visit is خمار. Moreover, whereas in 33:60 the words used are یدنین علیھن من جلابیبھن i.e. they should let down over them their outer garments (for a detailed discussion of جلباب and یدنین see 33:60); in the verse under comment the words used are یضربن بخمرھن علی جیوبھن i.e. they should cast their head-coverings over their bosoms. It is clear that in the former case the garment will cover the head, the face and the bosom while in the latter case only the head and the bosom will become covered and the face may remain uncovered.
It may also be noted in passing that the shape and form of the outer-garment which, as mentioned above, a woman must wear when she goes out and which covers her whole body including the face will vary according to the customs, habits, social status, family traditions and usages of various classes of the Muslim community. The commandment with regard to "purdah" within the four walls of the house will also apply to shops, fields, etc. where women of certain sections of Muslim society have to work to earn their living. There a woman will not be required to veil her face. She will have only to restrain her eyes and to cover her زینة i.e. her ornaments and other embellishments, as women within the house have to do when their relatives visit them.
The third commandment requires women to behave with dignity bordering on austerity when talking to stranger men; and they are also required to give their full attention to the discharge of their serious and important duties in regard to the affairs connected with the well-being of their own sex and the management of the household affairs and to looking after and bringing up of children and kindred matters. The fourth commandment enjoins husband and wife to have, as far as possible, sleeping apartments separate from those of other members of the family which even minor boys are not allowed to enter at stated hours.
In the expression لا یبدین زینتھن i.e. they display not their زینة (beauty), the word زینة includes both natural and artificial beauty. It signifies the beauty of person, and includes the beauty of dress and ornaments which women wear on their hands, feet, ears, arms, necks, bosoms, etc. The expression, "except that which is apparent thereof," contains all those things which it is not possible for a woman to cover such as her voice, gait or stature and also certain parts of her body which remain uncovered according to her social status, her family traditions, her avocation and the customs of the society. The permission to keep certain parts of the body uncovered will be subject to certain variations. Thus the words, "they display not their beauty" will have different connotations with regard to women belonging to different sections and grades of society and the connotation will change with the change in the customs and modes of living and professions of the people.
The words "and let them not strike their feet so that what they hide of their ornaments may become known," show that public dancing which is so much in vogue in certain countries is definitely not allowed by Islam.
This is the Islamic conception of "purdah." According to it Muslim women may go out as often as it is legitimately necessary for them to do so, but their primary and principal functions are confined to their homes which are as important and serious, if not more, as the avocations of men are. If women take to men’s avocations they seek to defy nature and nature does not allow its laws to be defied with impunity.
If would be noticed that the incident about ‘A’ishah which forms one of the principal subjects of this Surah sheds a flood of light on the form of "purdah" which Islam enjoins its followers to observe. According to tradition when Safwan came to the place where ‘A’ishah was lying asleep with her face uncovered, he recognized her because he had seen her, as he himself afterwards said, before the verse about "purdah" was revealed (Bukhari, Kitabut-Tafsir).
2043B
Decent women.
2044
As a good deal of misunderstanding and lack of proper knowledge as to what constitutes the Islamic notion of "Pardah" prevails even among Muslims, a somewhat detailed note on this much-vexed question is called for. The following verses deal with every aspect of "Pardah":—
(i) And say to the believing women that they restrain their looks and guard their private parts, and that they display not their beauty or their embellishment except that which is apparent thereof, and that they draw their head-coverings over their bosoms, and that they display not their beauty………(24:32, i.e. the verse under comment).
(ii) O Prophet, tell thy wives and thy daughters and the women of the believers that they should let down over them their loose outer garments. That is more likely that they will thus be recognised and not molested (33:60).
The Arabic word used in this verse (33:60) is, Jalabib of which the singular is Jilbab which means an outer or wrapping garment (Lane).
(iii)
۞ اِنَّ قٰرُوۡنَ کَانَ مِنۡ قَوۡمِ مُوۡسٰی فَبَغٰی عَلَیۡہِمۡ ۖ وَاٰتَیۡنٰہُ مِنَ الۡکُنُوۡزِ مَاۤ اِنَّ مَفَاتِحَہٗ لَتَنُوۡۤاُ بِالۡعُصۡبَۃِ اُولِی الۡقُوَّۃِ اِذۡ قَالَ لَہٗ قَوۡمُہٗ لَا تَفۡرَحۡ ۖ اِنَّ اللّٰہَ لَا یُحِبُّ الۡفَرِحِیۡنَ
29:40; 40:25.
فَبَغٰی عَلَیْھِمْ ظالم بادشاہوں کا قاعدہ ہے کہ وہ چھوٹے عہدوں پر رعایا میں سے کچھ لوگ مقرر کرتے ہیں اور یہ لوگ اپنے ہم قوموں پر ظلم کرنے میں خود حاکموں سے بھی آگے نکلے ہوئے ہوتے ہیں۔ انگریز کے زمانہ میں دیکھ لو‘ انگریز سپرنٹنڈنٹ پولیس اور انگریز ڈپٹی کمشنر اتنا ظلم نہیں کرتا تھا جتنا کہ ایک ہندوستانی تھانے دار یا کانسٹیبل یا پٹواری یا تحصیلدار ظلم کرتے تھے۔ فرعون نے بھی یہی چال چلی تھی۔ اور بعض ریونیو افسر یا تحصیلدار خود بنی اسرائیل سے مقرر کر دیئے تھے۔ اور وہ لوگ قبطیوں سے بھی زیادہ اپنی قوم یعنی بنی اسرائیل پر ظلم کرتے تھے۔ کیونکہ وہ خیال کرتے تھے کہ با
اٰ تَیْنٰـہُ مِنَ الْـکُنُوّزِ اس سے یہ مرادنہیں کہ یہ خزانے اس کے ذاتی تھے‘ بلکہ اس کے معنے یہ ہیں کہ وہ ایک تحصیلدار یا افسر مال تھا یا افسر خزانہ تھا۔ جس کی تحویل میں سرکاری خزانے رہتے تھے۔ چنانچہ حضرت یوسف علیہ السلام بھی اپنے وقت کے فرعون کے ملازم تھے۔ سورہ یوسف رکوع۷ میں ہے کہ جب فرعونِ مصر نے یوسف علیہ السلام کو قید سے نکالنے کے بعد کہا کہ ہم تم کو اپنے دربار میں بڑا مقام دیں گے۔ تو یوسف علیہ السلام نے کہا کہ مجھے آپ ملک کے خزانوں کا افسر بنا دیں۔ میں اس فن کو خوب جانتا ہوں اور اقتصادیات کا ماہر ہوں۔ اس سے پتہ لگتا ہے کہ حضرت یوسف علیہ السلام کے زمانہ میں
اِنَّ مَفَاتِحَہٗ لَتَنُوْٓ أُ بِالْعُصْبَۃِ اُولِی الْقُوَّۃِ بعض مفسرین نے اس آیت سے قارون کی دولت کا ایک الف لیلوی اندازہ لگایا ہے۔ حالانکہ اس آیت سے یہ تو پتہ لگتا ہے کہ قارون مال دار آدمی تھا مگر کوئی جنّاتی خزانہ اس کے قبضہ میں ثابت نہیں ہوتا۔ یہ کہ خزانہ کی کنجیاں ایک مضبوط جماعت کے لئے بھی اٹھانی مشکل تھیں۔ اس کی توجیہہ کرتے ہوئے یہ یاد رکھنا چاہیے کہ یہ خزانہ حکومت کا تھا اور اس وقت بادشاہ جب ملک میں سفر کرتے تھے تو سینکڑوں ہزاروں اونٹوں پر خزانے کے دوہرے بکس رکھ کر ساتھ لے جاتے تھے کیونکہ اس وقت موٹر نہیں ہوتے تھے نہ مختلف علاقوں میں سرکاری خزانے ب
29:40; 40:25.
Qarun (Korah) was fabulously rich. He stood high in the favour of Pharaoh and was very likely his treasurer. It seems that he was officer in charge of the gold mines belonging to Pharaoh and was a specialist in the art of digging out gold from the mines. In Southern Egypt the territory of Karu was famed for gold mines. The suffix "An" or "On" meaning "pillar," or "light" the combined word "Kur-on" signifies, 'the pillar of Karu' and was the title of Pharaoh’s Minister of Mineralogy. He is said to be an Israelite and a believer in Moses. In order to win favours from Pharaoh he seemed to have persecuted his own people and to have behaved arrogantly towards them. As a result Divine punishment descended upon him and he perished.
Mafatih is the plural of both Maftah and Miftah, the former word meaning a hoard; a treasure; and the latter meaning a key (Lane).
29:40; 40:25.
Important Words:
کنوز (treasures of hoarded wealth) is the plural of کنز which is noun-inf. from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he hoarded it, or stored, or he collected the property and treasured it. کنز therefore, means, treasure, property buried in the earth; property that is preserved in a receptacle; that receptacle in which property is buried or preserved or hoarded; treasure-boxes; anything abundant and collected together (Lane & Aqrab).
مفاتح (stores) is the plural of مفتح (maftah) which is derived from فتح. They say فتح الباب i.e. he opened the door. مفتح (maftah) means, a hoard; a treasure, a store or store room or magazine; buried property. مفتح (miftah) of which مفاتح also is the plural and مفتاح (plural مفاتیح) mean a key (Lane & Aqrab).
لتنوء (would have weighed down) is derived fromناء which means, he rose or rose with difficulty and effort under a load; he was oppressed by weight and fell down. ناء بحمله means, he rose with his burden with effort and difficulty. ناء به الحملmeans, the burden weighed him down (Aqrab).
Commentary:
It would appear that Korah was an Israelite who stood high in the favour of Pharaoh and held one of the principal offices of State under him. Very likely he was Pharaoh’s treasurer. When Pharaoh went on official tour the royal treasures were probably transported under Korah’s charge. In order to safeguard his position and to win further favours from Pharaoh, Korah seemed to have persecuted his own people and behaved haughtily and tyrannically towards them.
The name of Qarun (Korah) seems also to have been symbolically used here for men of material wealth. Abundance of riches has proved the undoing of many a man. Elated with riches and wealth and lulled into a false sense of security, wealthy people are prone to reject God’s Message and defy His Prophets. Korah as it appears from the Bible (Num. 16:1-35), was a believer in Moses. According to Rabbinical literature he was fabulously rich (Jew. Enc.) and in the pride of wealth revolted against Moses and Aaron and consequently perished with his 250 followers, the earth having swallowed them up.
d
29:40; 40:25.
2
فَبَغٰی عَلَیْھِمْ ظالم بادشاہوں کا قاعدہ ہے کہ وہ چھوٹے عہدوں پر رعایا میں سے کچھ لوگ مقرر کرتے ہیں اور یہ لوگ اپنے ہم قوموں پر ظلم کرنے میں خود حاکموں سے بھی آگے نکلے ہوئے ہوتے ہیں۔ انگریز کے زمانہ میں دیکھ لو‘ انگریز سپرنٹنڈنٹ پولیس اور انگریز ڈپٹی کمشنر اتنا ظلم نہیں کرتا تھا جتنا کہ ایک ہندوستانی تھانے دار یا کانسٹیبل یا پٹواری یا تحصیلدار ظلم کرتے تھے۔ فرعون نے بھی یہی چال چلی تھی۔ اور بعض ریونیو افسر یا تحصیلدار خود بنی اسرائیل سے مقرر کر دیئے تھے۔ اور وہ لوگ قبطیوں سے بھی زیادہ اپنی قوم یعنی بنی اسرائیل پر ظلم کرتے تھے۔ کیونکہ وہ خیال کرتے تھے کہ با
3
اٰ تَیْنٰـہُ مِنَ الْـکُنُوّزِ اس سے یہ مرادنہیں کہ یہ خزانے اس کے ذاتی تھے‘ بلکہ اس کے معنے یہ ہیں کہ وہ ایک تحصیلدار یا افسر مال تھا یا افسر خزانہ تھا۔ جس کی تحویل میں سرکاری خزانے رہتے تھے۔ چنانچہ حضرت یوسف علیہ السلام بھی اپنے وقت کے فرعون کے ملازم تھے۔ سورہ یوسف رکوع۷ میں ہے کہ جب فرعونِ مصر نے یوسف علیہ السلام کو قید سے نکالنے کے بعد کہا کہ ہم تم کو اپنے دربار میں بڑا مقام دیں گے۔ تو یوسف علیہ السلام نے کہا کہ مجھے آپ ملک کے خزانوں کا افسر بنا دیں۔ میں اس فن کو خوب جانتا ہوں اور اقتصادیات کا ماہر ہوں۔ اس سے پتہ لگتا ہے کہ حضرت یوسف علیہ السلام کے زمانہ میں
4
اِنَّ مَفَاتِحَہٗ لَتَنُوْٓ أُ بِالْعُصْبَۃِ اُولِی الْقُوَّۃِ بعض مفسرین نے اس آیت سے قارون کی دولت کا ایک الف لیلوی اندازہ لگایا ہے۔ حالانکہ اس آیت سے یہ تو پتہ لگتا ہے کہ قارون مال دار آدمی تھا مگر کوئی جنّاتی خزانہ اس کے قبضہ میں ثابت نہیں ہوتا۔ یہ کہ خزانہ کی کنجیاں ایک مضبوط جماعت کے لئے بھی اٹھانی مشکل تھیں۔ اس کی توجیہہ کرتے ہوئے یہ یاد رکھنا چاہیے کہ یہ خزانہ حکومت کا تھا اور اس وقت بادشاہ جب ملک میں سفر کرتے تھے تو سینکڑوں ہزاروں اونٹوں پر خزانے کے دوہرے بکس رکھ کر ساتھ لے جاتے تھے کیونکہ اس وقت موٹر نہیں ہوتے تھے نہ مختلف علاقوں میں سرکاری خزانے ب
b
29:40; 40:25.
2930
Important Words:
کنوز (treasures of hoarded wealth) is the plural of کنز which is noun-inf. from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he hoarded it, or stored, or he collected the property and treasured it. کنز therefore, means, treasure, property buried in the earth; property that is preserved in a receptacle; that receptacle in which property is buried or preserved or hoarded; treasure-boxes; anything abundant and collected together (Lane & Aqrab).
مفاتح (stores) is the plural of مفتح (maftah) which is derived from فتح. They say فتح الباب i.e. he opened the door. مفتح (maftah) means, a hoard; a treasure, a store or store room or magazine; buried property. مفتح (miftah) of which مفاتح also is the plural and مفتاح (plural مفاتیح) mean a key (Lane & Aqrab).
لتنوء (would have weighed down) is derived fromناء which means, he rose or rose with difficulty and effort under a load; he was oppressed by weight and fell down. ناء بحمله means, he rose with his burden with effort and difficulty. ناء به الحملmeans, the burden weighed him down (Aqrab).
Commentary:
It would appear that Korah was an Israelite who stood high in the favour of Pharaoh and held one of the principal offices of State under him. Very likely he was Pharaoh’s treasurer. When Pharaoh went on official tour the royal treasures were probably transported under Korah’s charge. In order to safeguard his position and to win further favours from Pharaoh, Korah seemed to have persecuted his own people and behaved haughtily and tyrannically towards them.
The name of Qarun (Korah) seems also to have been symbolically used here for men of material wealth. Abundance of riches has proved the undoing of many a man. Elated with riches and wealth and lulled into a false sense of security, wealthy people are prone to reject God’s Message and defy His Prophets. Korah as it appears from the Bible (Num. 16:1-35), was a believer in Moses. According to Rabbinical literature he was fabulously rich (Jew. Enc.) and in the pride of wealth revolted against Moses and Aaron and consequently perished with his 250 followers, the earth having swallowed them up.
a
29:40; 40:25.
2231
Qarun (Korah) was fabulously rich. He stood high in the favour of Pharaoh and was very likely his treasurer. It seems that he was officer in charge of the gold mines belonging to Pharaoh and was a specialist in the art of digging out gold from the mines. In Southern Egypt the territory of Karu was famed for gold mines. The suffix "An" or "On" meaning "pillar," or "light" the combined word "Kur-on" signifies, 'the pillar of Karu' and was the title of Pharaoh’s Minister of Mineralogy. He is said to be an Israelite and a believer in Moses. In order to win favours from Pharaoh he seemed to have persecuted his own people and to have behaved arrogantly towards them. As a result Divine punishment descended upon him and he perished.
2232
Mafatih is the plural of both Maftah and Miftah, the former word meaning a hoard; a treasure; and the latter meaning a key (Lane).
وَاذۡکُرۡ عِبٰدَنَاۤ اِبۡرٰہِیۡمَ وَاِسۡحٰقَ وَیَعۡقُوۡبَ اُولِی الۡاَیۡدِیۡ وَالۡاَبۡصٰرِ
یہ اُولِی الْاَیْدِیْ کا ترجمہ ہے۔ یَدٌ یعنی ہاتھ کام پر دلالت کرتا ہے۔ پس جن کے بہت ہاتھ تھے درحقیقت وہ بہت کام کرنے والے تھے۔ اور دور اندیش اُولِی الْاَبْصَارِ کا ترجمہ ہے کیونکہ بہت سی آنکھوں سے مراد دور اندیشی ہی ہو سکتی ہے۔
Yad means, (1) benefit; (2) influence; (3) might; (4) army; (5) wealth; (6) promise; (7) submission (Aqrab).
Important Words:
ایدی (hands) is the plural of ید which means, benefit, bounty, favour; (2) power, influence; (3) assistance, help, protection, (4) troops, host, army; (5) possessions, wealth; (6) promise and (7) submission (Lane & Aqrab). See also 5:65 & 9:29.
ابصار (vision) is the plural of بصر which means, the eye, the sense of sight; knowledge; understanding; vision (Lane & Aqrab). See also 2:8; 6:104.
4
یہ اُولِی الْاَیْدِیْ کا ترجمہ ہے۔ یَدٌ یعنی ہاتھ کام پر دلالت کرتا ہے۔ پس جن کے بہت ہاتھ تھے درحقیقت وہ بہت کام کرنے والے تھے۔ اور دور اندیش اُولِی الْاَبْصَارِ کا ترجمہ ہے کیونکہ بہت سی آنکھوں سے مراد دور اندیشی ہی ہو سکتی ہے۔
3414
Important Words:
ایدی (hands) is the plural of ید which means, benefit, bounty, favour; (2) power, influence; (3) assistance, help, protection, (4) troops, host, army; (5) possessions, wealth; (6) promise and (7) submission (Lane & Aqrab). See also 5:65 & 9:29.
ابصار (vision) is the plural of بصر which means, the eye, the sense of sight; knowledge; understanding; vision (Lane & Aqrab). See also 2:8; 6:104.
2540
Yad means, (1) benefit; (2) influence; (3) might; (4) army; (5) wealth; (6) promise; (7) submission (Aqrab).
وَذَرۡنِیۡ وَالۡمُکَذِّبِیۡنَ اُولِی النَّعۡمَۃِ وَمَہِّلۡہُمۡ قَلِیۡلًا
68:45; 74:12.
68:45; 74:12.
b
68:45; 74:12.
b
68:45; 74:12.
4422
Commentary:
Rejecters of truth are reprimanded that instead of being grateful to God for "ease and plenty" provided to them they reject the Divine Message.
b
68:45; 74:12.