اِحۡدٰٮہُمَا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "اِحۡدٰٮہُمَا".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا تَدَایَنۡتُمۡ بِدَیۡنٍ اِلٰۤی اَجَلٍ مُّسَمًّی فَاکۡتُبُوۡہُ ۚ وَلۡیَکۡتُبۡ بَّیۡنَکُمۡ کَاتِبٌۢ بِالۡعَدۡلِ ۚ وَلَا یَاۡبَ کَاتِبٌ اَنۡ یَّکۡتُبَ کَمَا عَلَّمَہُ اللّٰہُ ۚ فَلۡیَکۡتُبۡ وَلۡیُمۡلِلِ الَّذِیۡ عَلَیۡہِ الۡحَقُّ وَلۡیَتَّقِ اللّٰہَ رَبَّہٗ وَلَا یَبۡخَسۡ مِنۡہُ شَیۡـًٔا ۚ فَاِنۡ کَانَ الَّذِیۡ عَلَیۡہِ الۡحَقُّ سَفِیۡہًا اَوۡ ضَعِیۡفًا اَوۡ لَا یَسۡتَطِیۡعُ اَنۡ یُّمِلَّ ہُوَ فَلۡیُمۡلِلۡ وَلِیُّہٗ بِالۡعَدۡلِ ۚ وَاسۡتَشۡہِدُوۡا شَہِیۡدَیۡنِ مِنۡ رِّجَالِکُمۡ ۖ فَاِنۡ لَّمۡ یَکُوۡنَا رَجُلَیۡنِ فَرَجُلٌ وَّامۡرَاَتَانِ مِمَّنۡ تَرۡضَوۡنَ مِنَ الشُّہَدَآءِ اَنۡ تَضِلَّ اِحۡدٰٮہُمَا فَتُذَکِّرَ اِحۡدٰٮہُمَا الۡاُخۡرٰی ۚ وَلَا یَاۡبَ الشُّہَدَآءُ اِذَا مَا دُعُوۡا ۚ وَلَا تَسۡـَٔمُوۡۤا اَنۡ تَکۡتُبُوۡہُ صَغِیۡرًا اَوۡ کَبِیۡرًا اِلٰۤی اَجَلِہٖ ۚ ذٰلِکُمۡ اَقۡسَطُ عِنۡدَ اللّٰہِ وَاَقۡوَمُ لِلشَّہٰدَۃِ وَاَدۡنٰۤی اَلَّا تَرۡتَابُوۡۤا ۖ اِلَّاۤ اَنۡ تَکُوۡنَ تِجٰرَۃً حَاضِرَۃً تُدِیۡرُوۡنَہَا بَیۡنَکُمۡ فَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَلَّا تَکۡتُبُوۡہَا ۗ وَاَشۡہِدُوۡۤا اِذَا تَبَایَعۡتُمۡ ۚ وَلَا یُضَآرَّ کَاتِبٌ وَّلَا شَہِیۡدٌ ۚ وَاِنۡ تَفۡعَلُوۡا فَاِنَّہٗ فُسُوۡقٌۢ بِکُمۡ ۗ وَاتَّقُوا اللّٰہَ ۖ وَیُعَلِّمُکُمُ اللّٰہُ ۗ وَاللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
4:30.
96:5.
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
这里指的是大笔交易。
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
4:30.
96:5.
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
This refers to big transactions.
96:5.
4:30.
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
210
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
211
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
212
这里指的是大笔交易。
1
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
2
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
3
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
4
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
5
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
6
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
a
96:5.
b
4:30.
289
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
354
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
354A
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
354B
This refers to big transactions.
فَجَآءَتۡہُ اِحۡدٰٮہُمَا تَمۡشِیۡ عَلَی اسۡتِحۡیَآءٍ قَالَتۡ اِنَّ اَبِیۡ یَدۡعُوۡکَ لِیَجۡزِیَکَ اَجۡرَ مَا سَقَیۡتَ لَنَا ۚ فَلَمَّا جَآءَہٗ وَقَصَّ عَلَیۡہِ الۡقَصَصَ قَالَ لَا تَخَفۡ ۖ نَجَوۡتَ مِنَ الۡقَوۡمِ الظّٰلِمِیۡنَ
The words, thou hast escaped from the unjust people, show that on hearing Moses’s story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
Commentary:
The words, "thou has escaped from the wicked people," show that on hearing Moses’ story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
2894
Commentary:
The words, "thou has escaped from the wicked people," show that on hearing Moses’ story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
2210
The words, thou hast escaped from the unjust people, show that on hearing Moses’s story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
قَالَتۡ اِحۡدٰٮہُمَا یٰۤاَبَتِ اسۡتَـٔۡجِرۡہُ ۖ اِنَّ خَیۡرَ مَنِ اسۡتَـٔۡجَرۡتَ الۡقَوِیُّ الۡاَمِیۡنُ
وہ لڑکیاں اجنبی تھیں پھر یہ تعریف موسیٰ کی انہوں نے کیوں کی۔ اس کا جواب یہ ہے کہ بہت سے چرواہوں کو ہٹا کر چشمہ سے جانوروں کو پہلے پانی پلا دینا مضبوط لوگوں کا کام ہے۔ پھر پانی پلانے کے بعد ایک طرف سائے میں جا بیٹھنا اور لڑکیوں سے کسی شکریہ کی امیدنہ رکھنا ایک امانت دار آدمی کا کام ہے۔ یہ دونوں باتیں دیکھ کر لڑکی نے صحیح نتیجہ نکالا۔
1
وہ لڑکیاں اجنبی تھیں پھر یہ تعریف موسیٰ کی انہوں نے کیوں کی۔ اس کا جواب یہ ہے کہ بہت سے چرواہوں کو ہٹا کر چشمہ سے جانوروں کو پہلے پانی پلا دینا مضبوط لوگوں کا کام ہے۔ پھر پانی پلانے کے بعد ایک طرف سائے میں جا بیٹھنا اور لڑکیوں سے کسی شکریہ کی امیدنہ رکھنا ایک امانت دار آدمی کا کام ہے۔ یہ دونوں باتیں دیکھ کر لڑکی نے صحیح نتیجہ نکالا۔
وَاِنۡ طَآئِفَتَانِ مِنَ الۡمُؤۡمِنِیۡنَ اقۡتَتَلُوۡا فَاَصۡلِحُوۡا بَیۡنَہُمَا ۖ فَاِنۡۢ بَغَتۡ اِحۡدٰٮہُمَا عَلَی الۡاُخۡرٰی فَقٰتِلُوا الَّتِیۡ تَبۡغِیۡ حَتّٰی تَفِیۡٓءَ اِلٰۤی اَمۡرِ اللّٰہِ ۚ فَاِنۡ فَآءَتۡ فَاَصۡلِحُوۡا بَیۡنَہُمَا بِالۡعَدۡلِ وَاَقۡسِطُوۡۤا ۖ اِنَّ اللّٰہَ یُحِبُّ الۡمُقۡسِطِیۡنَ
اِس آیت میں یو‘ این‘ او کا نقشہ کھینچا گیا ہے۔ افسوس لیگ آف نیشنز نے اس پر پورا عمل نہ کیا اور ناکام رہی۔
یو۔ این۔ او بھی بزدلی دکھا رہی ہے اور ناکامی کے آثار ہیں۔ جب تک پوری طرح اس آیت میں بتائی ہوئی شرائط پر یو۔ این۔ او عمل نہ کرے گی۔ کامیاب نہ ہوگی۔
لفظ مومن سے دھوکا نہیں کھانا چاہیے۔ مومن کا لفظ اس لئے رکھا ہے کہ مسلمان قومیں مسلمانوں کے درمیان ہی فیصلہ کرا سکتی ہیں ورنہ اصولی طور پر یہ آیت ساری قوموں کے لئے اپنے اندر راہنمائی رکھتی ہیں۔
یعنی صلح کرتے وقت اپنے فوائد سامنے نہ رکھا کرو۔ اصل مسئلہ کا فیصلہ کروایا کرو۔ اس بارہ میں صرف ایک مثال ملتی ہے اور وہ امریکہ کی ہے جس نے کوریا اور سویز کے جھگڑوں میں یہ نیک نمونہ دکھایا ہے۔
اس سے مراد یہ ہے کہ ان لڑنے والی قوموں میں صلح کراتے وقت اپنا کوئی فائدہ حاصل کرنے کی کوشش نہ کیا کرو۔
8:2.
A great danger to the security and solidarity of a Muslim State are the disputes and quarrels that haply might arise between different Muslim groups or parties. This verse provides an effective remedy to compose such differences. Primarily, it deals with the settlement of disputes between Muslim parties, but it equally embodies a sound basis on which a really effective League of Nations or a United Nations Organization can be built. The verse lays down a sound principle for the maintenance of international peace.
8:2.
Commentary:
The central theme of the Surah is the solidarity of Islam. Directions and rules of conduct which are calculated to achieve and maintain this solidarity have been laid down in it in some detail. Some of these rules have been mentioned in the preceding verses, others follow in the verses that come later. A great danger to the security and solidarity of the Muslim State or Community are the disputes and quarrels that haply might arise between different Muslim groups or parties. The verse under comment provides a most effective remedy to compose these quarrels. Primarily, the verse deals with the settlement of disputes between Muslim parties, but it equally embodies a sound basis on which a really effective "League of Nations" or a "United Nations Organisation" can be built. The verse lays down the following principles for the maintenance of international peace.
As soon as there are indications of disagreement between two nations, the other nations, instead of taking sides with one or the other, should at once serve notice upon them, calling upon them to submit their differences for settlement to a "League of Nations" or "United Nations Organisation", as the case may be. If they agree, the dispute will be amicably settled. But if one of them refuses to submit to the "League", or having submitted refuses to accept the award of the "League" and prepares to make war, the other nations should all fight it. It is evident that one nation, however strong, cannot withstand the united might of all other nations and is bound to make a speedy submission. In that event, terms of peace should be settled between the two original parties to the dispute. The other nations should act merely as mediators and not as parties to the dispute, and should not put forward new claims arising out of the conflict with the refractory nation, for that would lay the foundation of fresh disputes and quarrels. The terms of peace should be just and equitable with reference to the merits of the dispute; they should be confined to the original dispute between the parties and should not be allowed to travel beyond it.
It is only such a "League" or "Organisation" which can safely be entrusted with the maintenance of international peace, not a League or Organisation whose very existence is dependent upon the goodwill of others.
b
8:2.
1277
穆斯林国家的安全和团结所遇到的危险是穆斯林之间两派或两党偶尔可能引起的争吵和不和。这里提供了一个协调这样分歧的有效弥补方法。这个办法主要涉及的是穆斯林党派之间争执的解决办法, 但同样体现了缔结一个真正有效的各国联盟或联合国组织的基础。这里制订了一条维持国际和平的健全原则。
1
اِس آیت میں یو‘ این‘ او کا نقشہ کھینچا گیا ہے۔ افسوس لیگ آف نیشنز نے اس پر پورا عمل نہ کیا اور ناکام رہی۔
یو۔ این۔ او بھی بزدلی دکھا رہی ہے اور ناکامی کے آثار ہیں۔ جب تک پوری طرح اس آیت میں بتائی ہوئی شرائط پر یو۔ این۔ او عمل نہ کرے گی۔ کامیاب نہ ہوگی۔
2
لفظ مومن سے دھوکا نہیں کھانا چاہیے۔ مومن کا لفظ اس لئے رکھا ہے کہ مسلمان قومیں مسلمانوں کے درمیان ہی فیصلہ کرا سکتی ہیں ورنہ اصولی طور پر یہ آیت ساری قوموں کے لئے اپنے اندر راہنمائی رکھتی ہیں۔
3
یعنی صلح کرتے وقت اپنے فوائد سامنے نہ رکھا کرو۔ اصل مسئلہ کا فیصلہ کروایا کرو۔ اس بارہ میں صرف ایک مثال ملتی ہے اور وہ امریکہ کی ہے جس نے کوریا اور سویز کے جھگڑوں میں یہ نیک نمونہ دکھایا ہے۔
4
اس سے مراد یہ ہے کہ ان لڑنے والی قوموں میں صلح کراتے وقت اپنا کوئی فائدہ حاصل کرنے کی کوشش نہ کیا کرو۔
a
8:2.
3847
Commentary:
The central theme of the Surah is the solidarity of Islam. Directions and rules of conduct which are calculated to achieve and maintain this solidarity have been laid down in it in some detail. Some of these rules have been mentioned in the preceding verses, others follow in the verses that come later. A great danger to the security and solidarity of the Muslim State or Community are the disputes and quarrels that haply might arise between different Muslim groups or parties. The verse under comment provides a most effective remedy to compose these quarrels. Primarily, the verse deals with the settlement of disputes between Muslim parties, but it equally embodies a sound basis on which a really effective "League of Nations" or a "United Nations Organisation" can be built. The verse lays down the following principles for the maintenance of international peace.
As soon as there are indications of disagreement between two nations, the other nations, instead of taking sides with one or the other, should at once serve notice upon them, calling upon them to submit their differences for settlement to a "League of Nations" or "United Nations Organisation", as the case may be. If they agree, the dispute will be amicably settled. But if one of them refuses to submit to the "League", or having submitted refuses to accept the award of the "League" and prepares to make war, the other nations should all fight it. It is evident that one nation, however strong, cannot withstand the united might of all other nations and is bound to make a speedy submission. In that event, terms of peace should be settled between the two original parties to the dispute. The other nations should act merely as mediators and not as parties to the dispute, and should not put forward new claims arising out of the conflict with the refractory nation, for that would lay the foundation of fresh disputes and quarrels. The terms of peace should be just and equitable with reference to the merits of the dispute; they should be confined to the original dispute between the parties and should not be allowed to travel beyond it.
It is only such a "League" or "Organisation" which can safely be entrusted with the maintenance of international peace, not a League or Organisation whose very existence is dependent upon the goodwill of others.
a
8:2.
2793
A great danger to the security and solidarity of a Muslim State are the disputes and quarrels that haply might arise between different Muslim groups or parties. This verse provides an effective remedy to compose such differences. Primarily, it deals with the settlement of disputes between Muslim parties, but it equally embodies a sound basis on which a really effective League of Nations or a United Nations Organization can be built. The verse lays down a sound principle for the maintenance of international peace.