تُرِيدُونَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "تُرِيدُونَ".
أَمْ تُرِيدُونَ أَن تَسْـَٔلُوا۟ رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ ٱلْكُفْرَ بِٱلْإِيمَٰنِ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
4:154.
اس جگہ ’’سمجھو کہ‘‘ کے الفاظ فَقَدْ کا ترجمہ ہے۔ فَاء اپنے بعد ایک محذوف پر دلالت کرتا ہے جو ظاہر کیا گیا ہے۔
4:154.
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the spirit of stupid questioning, so that the dignity of faith should suffer and they may fall victim to doubts.
4:154.
Important Words:
سواء (right) is derived from سوی. They say سوی الرجل i.e. his affairs became straight and well. سواء means: (1) the central portion of a thing; (2) equal. سواء السبیل means, the straight or right portion of a way; or a straight or right way (Lisan & Aqrab).
Commentary:
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the same spirit of stupid questioning, so that their hearts might gradually become estranged from the dignity of faith and give way to doubt. In warning Muslims against such a course, the Quran points out that the Jews had ruined themselves by putting similar questions to Moses, and that the Muslims should, therefore, beware of following their evil example. In fact, unnecessary and irrelevant questions in religious matters eventually lead one to loss of faith, for they tend to degrade religion to a plaything or a piece of idle philosophy.
As to the nature of questions put to Moses by the Israelites, the Quran refers to one in 4:154. Says God: The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this; they said, 'Show us Allah openly.' then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority. This verse gives us an indication as to the nature of the questions that were put to Moses, and Muslims are forbidden to put such questions to their Prophet.
c
4:154.
1
اس جگہ ’’سمجھو کہ‘‘ کے الفاظ فَقَدْ کا ترجمہ ہے۔ فَاء اپنے بعد ایک محذوف پر دلالت کرتا ہے جو ظاہر کیا گیا ہے۔
b
4:154.
115
Important Words:
سواء (right) is derived from سوی. They say سوی الرجل i.e. his affairs became straight and well. سواء means: (1) the central portion of a thing; (2) equal. سواء السبیل means, the straight or right portion of a way; or a straight or right way (Lisan & Aqrab).
Commentary:
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the same spirit of stupid questioning, so that their hearts might gradually become estranged from the dignity of faith and give way to doubt. In warning Muslims against such a course, the Quran points out that the Jews had ruined themselves by putting similar questions to Moses, and that the Muslims should, therefore, beware of following their evil example. In fact, unnecessary and irrelevant questions in religious matters eventually lead one to loss of faith, for they tend to degrade religion to a plaything or a piece of idle philosophy.
As to the nature of questions put to Moses by the Israelites, the Quran refers to one in 4:154. Says God: The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this; they said, 'Show us Allah openly.' then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority. This verse gives us an indication as to the nature of the questions that were put to Moses, and Muslims are forbidden to put such questions to their Prophet.
b
4:154.
133
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the spirit of stupid questioning, so that the dignity of faith should suffer and they may fall victim to doubts.
مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُۥٓ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِى ٱلْأَرْضِ ۚ تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْءَاخِرَةَ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
اس سے یہ مرادنہیں کہ نبی خون ریزی کرے۔ کیوں کہ اس کے خلاف قرآن میں تعلیم پائی جاتی ہے اس آیت کاصرف یہ مطلب ہے کہ دشمنوں کے حملوں کے نتیجہ میں وہ خونریزی پر مجبور ہو جائے۔ تو پھر قیدی بنائے۔ ورنہ نہیں غرض زیادہ زور اس بات پر ہے کہ بغیر خون ریز جنگ کے قیدی پکڑنے ناجائز ہیں دو قوموں میں شدید جنگ ہو تو اس کے بعد قیدی پکڑنے جائز ہو سکتے ہیں۔
47:5.
4:95.
The verse lays down the general rule that captives should not be taken unless there is regular fighting and the enemy is completely overpowered. It cuts at the root of slavery. Only those, who take part in war in order to destroy Islam and are defeated, can be made prisoner. See also {2739}.
47:5.
4:95.
Important Words:
اسری (captives) is the plural of اسیر (a captive) which is derived from اسر. They say اسره i.e. he bound or tied him, or he made him a captive or took him a prisoner. اسیر means, one shackled or imprisoned; a captive (Lane).
یثخن (he engages in a regular fighting) is derived from ثخن (thakhuna) or ثخن (thakhana) which means, it was thick or coarse or hard. اثخنه means, he rendered it thick; or he rendered him heavy or languid or enervated; or he overcame him and inflicted many wounds on him. اثخن فی العدو means, he made a great slaughter or a great wounding among the enemy. اثخن فی الارض means, he made much slaughter in the earth or the land; or he fought vehemently in the earth (Lane). The expression حتی یثخن فی الارض would thus mean, till he (the Prophet) has had a regular fighting in the land, inflicting wounds on the enemy.
Commentary:
It was a practice among pre-Islamic Arabs (and it is regrettable that the practice still continues in some parts of the world) to take men captives even if there was no war and no fighting, and then to make them slaves. The verse abolishes this evil custom and lays down in clear words that it is only in war and after regular fighting that enemy combatants can be taken prisoner and that it is not lawful to take any person captive when there is no war and there has been no fighting.
The verse has been very wrongly interpreted. It is said that when the Muslims took some men of the Meccan army captives at Badr, the Holy Prophet took counsel with his Companions as to what should be done with them. ‘Umar suggested that they should be put to death, while Abu Bakr proposed that they should be released after accepting ransom from them. The Holy
Prophet accepted the suggestion of Abu Bakr and the prisoners were released for ransom. But it is alleged that by revealing this verse, God expressed His disapproval of the Holy Prophet’s action, declaring that the captives ought to have been put to death and no ransom should have been taken for them. This interpretation, however, is obviously wrong; firstly, because God had so far sent down no commandment forbidding the release of prisoners for ransom, and, therefore, He could not reprove the Holy Prophet for accepting ransom; secondly, because the Holy Prophet had already accepted ransom for two persons taken captive at Nakhlah prior to the Battle of Badr, and God had not disapproved of this action of his; thirdly, because only two verses later God permits Muslims to eat of that which you have won in war as lawful and good (8:70). It is simply inconceivable that God should have reproved the Holy Prophet for having accepted ransom and then at the same time declared the money so taken to be lawful and good. This interpretation is, therefore, obviously wrong and the verse is only intended to lay down a general rule that captives should not be taken until there has been regular fighting and the enemy has been overpowered by the infliction of wounds.
b
47:5.
c
4:95.
552
这节经文制定了一个总的规则: 只能在正式战争中, 在敌人彻底打垮时, 才能俘虏敌人。这根除了奴隶制。只有参加意欲消灭伊斯兰教的战争而被打败的那些人可作战俘。读注释1258。
1
اس سے یہ مرادنہیں کہ نبی خون ریزی کرے۔ کیوں کہ اس کے خلاف قرآن میں تعلیم پائی جاتی ہے اس آیت کاصرف یہ مطلب ہے کہ دشمنوں کے حملوں کے نتیجہ میں وہ خونریزی پر مجبور ہو جائے۔ تو پھر قیدی بنائے۔ ورنہ نہیں غرض زیادہ زور اس بات پر ہے کہ بغیر خون ریز جنگ کے قیدی پکڑنے ناجائز ہیں دو قوموں میں شدید جنگ ہو تو اس کے بعد قیدی پکڑنے جائز ہو سکتے ہیں۔
a
47:5.
b
4:95.
1155
Important Words:
اسری (captives) is the plural of اسیر (a captive) which is derived from اسر. They say اسره i.e. he bound or tied him, or he made him a captive or took him a prisoner. اسیر means, one shackled or imprisoned; a captive (Lane).
یثخن (he engages in a regular fighting) is derived from ثخن (thakhuna) or ثخن (thakhana) which means, it was thick or coarse or hard. اثخنه means, he rendered it thick; or he rendered him heavy or languid or enervated; or he overcame him and inflicted many wounds on him. اثخن فی العدو means, he made a great slaughter or a great wounding among the enemy. اثخن فی الارض means, he made much slaughter in the earth or the land; or he fought vehemently in the earth (Lane). The expression حتی یثخن فی الارض would thus mean, till he (the Prophet) has had a regular fighting in the land, inflicting wounds on the enemy.
Commentary:
It was a practice among pre-Islamic Arabs (and it is regrettable that the practice still continues in some parts of the world) to take men captives even if there was no war and no fighting, and then to make them slaves. The verse abolishes this evil custom and lays down in clear words that it is only in war and after regular fighting that enemy combatants can be taken prisoner and that it is not lawful to take any person captive when there is no war and there has been no fighting.
The verse has been very wrongly interpreted. It is said that when the Muslims took some men of the Meccan army captives at Badr, the Holy Prophet took counsel with his Companions as to what should be done with them. ‘Umar suggested that they should be put to death, while Abu Bakr proposed that they should be released after accepting ransom from them. The Holy
Prophet accepted the suggestion of Abu Bakr and the prisoners were released for ransom. But it is alleged that by revealing this verse, God expressed His disapproval of the Holy Prophet’s action, declaring that the captives ought to have been put to death and no ransom should have been taken for them. This interpretation, however, is obviously wrong; firstly, because God had so far sent down no commandment forbidding the release of prisoners for ransom, and, therefore, He could not reprove the Holy Prophet for accepting ransom; secondly, because the Holy Prophet had already accepted ransom for two persons taken captive at Nakhlah prior to the Battle of Badr, and God had not disapproved of this action of his; thirdly, because only two verses later God permits Muslims to eat of that which you have won in war as lawful and good (8:70). It is simply inconceivable that God should have reproved the Holy Prophet for having accepted ransom and then at the same time declared the money so taken to be lawful and good. This interpretation is, therefore, obviously wrong and the verse is only intended to lay down a general rule that captives should not be taken until there has been regular fighting and the enemy has been overpowered by the infliction of wounds.
a
47:5.
b
4:95.
1144
The verse lays down the general rule that captives should not be taken unless there is regular fighting and the enemy is completely overpowered. It cuts at the root of slavery. Only those, who take part in war in order to destroy Islam and are defeated, can be made prisoner. See also {2739}.
۞ قَالَتْ رُسُلُهُمْ أَفِى ٱللَّهِ شَكٌّ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۚ قَالُوٓا۟ إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَٰنٍ مُّبِينٍ
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
引用创造天地来证实赐予先知们的教诲源于安拉。由于安拉是天地的创造者, 所以没有理由认为安拉创造了人, 却不加以引导而把他遗弃。同样有理由认为以下的想法也是不合逻辑的: 安拉创造天地, 从而充裕地向人类提供物质财富使人类得以进步, 但他却不向人类提供精神财富。
بعض سے یہ مرادنہیں کہ اللہ تعالیٰ صرف چند گناہوں کو بخشتا ہے۔ باقیوں کو نہیں بخشتا۔ بلکہ مطلب یہ ہے کہ بعض گناہ جو انسانوں سے تعلق رکھنے والے ہوتے ہیں جب تک لوگ ان گناہوں کی معافی دوسرے لوگوں سے نہ مانگ لیں اس وقت تک وہ معاف نہیں ہوتے۔ ہاں جب قصور کرنے والے معافی مانگ لیں اور نادم ہو جائیں تو اللہ تعالیٰ خود اپنے بندوں کے دلوں میں تحریک کرتا ہے کہ وہ اپنے ظلم کرنے والے لوگوں کو بخش کر اللہ تعالیٰ کے مزید انعامات کے وارث ہو جائیں اور یہ اتنا سستا سودا ہے کہ وہ اسے ضرور قبول کر لیتے ہیں۔
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
The creation of the heavens and the earth has been adduced to prove the Divine origin of the teachings given to the Prophets. God being the Creator of the heavens and the earth it would be unreasonable to suppose that, having created man, He had left him without guidance. It would be equally inconsistent with reason to think that, whereas God had made ample provision for the material welfare and advancement of man by creating the heavens and the earth, He had neglected to provide for his spiritual welfare.
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
Important Words:
فاطر (Maker) is the active participle from فطر. They say فطرہ i.e. he clove, split, rent or cracked it; He (God) created it, or produced it or brought it into existence, namely, for the first time, it not having existed before; originated it; commenced or began it. فاطرالسموات means, the Originator or Creator of the heavens. Ibn ‘Abbas says, "I did not know what was the meaning of فاطرالسموات until two Arabs of the desert came to me, disputing together respecting a well, and one of them said, انا افطرتھا i.e. 'It was I who originated or began it.' " فطرالعجین; means, he made the dough into bread, or baked it, without leavening it, he kneaded the dough and made it into bread or baked it immediately (Lane & Aqrab). From the Quran it appears that there are four stages of creation: (a) the stage when nothing existed and the process of creation began for thefirst time, nothing having existed before; (b) the stage when matter had come into existence but had not yet taken a definite material form; (c) the stage when, as the result of combination, matter began to acquire diverse properties, the consummation of this process being known by the name of the law of nature; and (d) the last stage when, in accordance with the law of nature, the process of procreation or repetition in creation began, viz. man was born out of man and grain out of grain, etc. The attribute of فاطر (Maker) points to the second stage.
Commentary:
The verse gives the creation of the heavens and the earth as an argument to prove the Divine origin of the teaching given to the Prophets. The Prophets are here represented as saying to their opponents: "It is by the command of Allah that we preach. We say nothing of our own accord. How can you entertain doubt about the fact that God can send down revealed guidance? He is the Creator of heaven and earth, and it is unreasonable to think that, after having created man, He should have left him without guidance. Equally, it is inconsistent with reason to think that, whereas God has made ample provision for the material welfare and advancement of man by creating heaven and earth, He should have neglected to provide for his spiritual welfare."
The words, He calls you that He may forgive you your sins, and grant you respite till an appointed term, refute an objection of disbelievers that God was too dignified and exalted to invite humble beings like themselves to Him. They are told that it is indeed inconsistent with the dignity of God to call humble beings to His aid, but it is not at all below His dignity to come to their help. Nay, such an act is quite in keeping with His supreme dignity. God had therefore sent His Messengers that, through them, He might satisfy the moral and spiritual needs of man and grant him a new and higher life.
The expression, you are but men like ourselves;…Bring us then some clear proof, contains another objection of disbelievers that, if God at all was to have raised Messengers, they should have been beings befitting His dignity and not weak and humble men like themselves. The answer is given in the succeeding verse.
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
647
引用创造天地来证实赐予先知们的教诲源于安拉。由于安拉是天地的创造者, 所以没有理由认为安拉创造了人, 却不加以引导而把他遗弃。同样有理由认为以下的想法也是不合逻辑的: 安拉创造天地, 从而充裕地向人类提供物质财富使人类得以进步, 但他却不向人类提供精神财富。
1
بعض سے یہ مرادنہیں کہ اللہ تعالیٰ صرف چند گناہوں کو بخشتا ہے۔ باقیوں کو نہیں بخشتا۔ بلکہ مطلب یہ ہے کہ بعض گناہ جو انسانوں سے تعلق رکھنے والے ہوتے ہیں جب تک لوگ ان گناہوں کی معافی دوسرے لوگوں سے نہ مانگ لیں اس وقت تک وہ معاف نہیں ہوتے۔ ہاں جب قصور کرنے والے معافی مانگ لیں اور نادم ہو جائیں تو اللہ تعالیٰ خود اپنے بندوں کے دلوں میں تحریک کرتا ہے کہ وہ اپنے ظلم کرنے والے لوگوں کو بخش کر اللہ تعالیٰ کے مزید انعامات کے وارث ہو جائیں اور یہ اتنا سستا سودا ہے کہ وہ اسے ضرور قبول کر لیتے ہیں۔
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
1665
Important Words:
فاطر (Maker) is the active participle from فطر. They say فطرہ i.e. he clove, split, rent or cracked it; He (God) created it, or produced it or brought it into existence, namely, for the first time, it not having existed before; originated it; commenced or began it. فاطرالسموات means, the Originator or Creator of the heavens. Ibn ‘Abbas says, "I did not know what was the meaning of فاطرالسموات until two Arabs of the desert came to me, disputing together respecting a well, and one of them said, انا افطرتھا i.e. 'It was I who originated or began it.' " فطرالعجین; means, he made the dough into bread, or baked it, without leavening it, he kneaded the dough and made it into bread or baked it immediately (Lane & Aqrab). From the Quran it appears that there are four stages of creation: (a) the stage when nothing existed and the process of creation began for thefirst time, nothing having existed before; (b) the stage when matter had come into existence but had not yet taken a definite material form; (c) the stage when, as the result of combination, matter began to acquire diverse properties, the consummation of this process being known by the name of the law of nature; and (d) the last stage when, in accordance with the law of nature, the process of procreation or repetition in creation began, viz. man was born out of man and grain out of grain, etc. The attribute of فاطر (Maker) points to the second stage.
Commentary:
The verse gives the creation of the heavens and the earth as an argument to prove the Divine origin of the teaching given to the Prophets. The Prophets are here represented as saying to their opponents: "It is by the command of Allah that we preach. We say nothing of our own accord. How can you entertain doubt about the fact that God can send down revealed guidance? He is the Creator of heaven and earth, and it is unreasonable to think that, after having created man, He should have left him without guidance. Equally, it is inconsistent with reason to think that, whereas God has made ample provision for the material welfare and advancement of man by creating heaven and earth, He should have neglected to provide for his spiritual welfare."
The words, He calls you that He may forgive you your sins, and grant you respite till an appointed term, refute an objection of disbelievers that God was too dignified and exalted to invite humble beings like themselves to Him. They are told that it is indeed inconsistent with the dignity of God to call humble beings to His aid, but it is not at all below His dignity to come to their help. Nay, such an act is quite in keeping with His supreme dignity. God had therefore sent His Messengers that, through them, He might satisfy the moral and spiritual needs of man and grant him a new and higher life.
The expression, you are but men like ourselves;…Bring us then some clear proof, contains another objection of disbelievers that, if God at all was to have raised Messengers, they should have been beings befitting His dignity and not weak and humble men like themselves. The answer is given in the succeeding verse.
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
1458
The creation of the heavens and the earth has been adduced to prove the Divine origin of the teachings given to the Prophets. God being the Creator of the heavens and the earth it would be unreasonable to suppose that, having created man, He had left him without guidance. It would be equally inconsistent with reason to think that, whereas God had made ample provision for the material welfare and advancement of man by creating the heavens and the earth, He had neglected to provide for his spiritual welfare.
وَمَآ ءَاتَيْتُم مِّن رِّبًا لِّيَرْبُوَا۟ فِىٓ أَمْوَٰلِ ٱلنَّاسِ فَلَا يَرْبُوا۟ عِندَ ٱللَّهِ ۖ وَمَآ ءَاتَيْتُم مِّن زَكَوٰةٍ تُرِيدُونَ وَجْهَ ٱللَّهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُضْعِفُونَ
قرآن کریم نے سود کی دو قسمیں بیان کی ہیں۔ ایک وہ سودی کاروبار جو غریبوں سے کیا جاتا ہے اس کو بھی منع کیا گیا ہے‘ لیکن اس آیت سے صاف پتہ لگتا ہے کہ اس جگہ اُس سودی کاروبار کا ذکر ہے جو مالداروں سے کیا جاتا ہے تاکہ وہ مالدار اسے تجارت میں لگائیں اور روپیہ دینے والے کا روپیہ بھی بڑھے۔ بعض مسلمان یہ خیال کرتے ہیں کہ مال داروں یا کمپنی والوں کو روپیہ سود پر دینا یا بنک میں سود پر روپیہ لگانا اسلام میں منع نہیں حالانکہ یہ آیت واضح کرتی ہے کہ اس قسم کا سودی کاروبار بھی منع ہے اگر ان کا خیال ٹھیک ہوتا تو یہ آیت کیوں نازل ہوتی اور اس کی کیا غرض تھی۔ قرآن کریم کا نازل کرنے والا
لُغت میں وَجْہٌ کے معنے مَرْضَاۃ کے بھی لکھے ہیں۔ (اقرب) یعنی رضا۔
2:276, 277.
The verse institutes a contrast between Zakat and interest. Whereas by means of Zakat Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, the institution of interest not only does not better the economic condition of the poor, but actually tends to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. This verse particularly prohibits taking of interest on money loaned to banks or companies, etc.
2:276; 3:131.
Commentary:
In this verse a contrast has been made between Zakah and interest which institution, according to some people, can help the poor improve their economic condition. By Zakah Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, while the institution of interest not only does not better the economic condition of the poor but on the contrary tends actually to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. It is on cooperative basis as taught by Islam and not by the giving and taking of interest that the wealth of a community can increase, and it is to this important economic truth that the verse under comment refers.
b
2:276, 277.
995
这节经文对比了天课 (زَكَاة, Zakat) 和利息的差异。伊斯兰教把天课使用于改善穷苦的人的悲惨命运, 同时保持他们的体面和自尊心, 而利息制不仅不能改善穷苦者的经济情况, 而且实际上会使富者越富而穷者越穷。社会不同阶层的贫富极大不均的结果是极大部分人因难以忍受贫穷的煎熬而卑躬屈膝, 而极少数人却腰缠万贯。这必然是利息制度造成的结果。这节经文特别禁止贷款给银行或公司等时收取利息。
1
قرآن کریم نے سود کی دو قسمیں بیان کی ہیں۔ ایک وہ سودی کاروبار جو غریبوں سے کیا جاتا ہے اس کو بھی منع کیا گیا ہے‘ لیکن اس آیت سے صاف پتہ لگتا ہے کہ اس جگہ اُس سودی کاروبار کا ذکر ہے جو مالداروں سے کیا جاتا ہے تاکہ وہ مالدار اسے تجارت میں لگائیں اور روپیہ دینے والے کا روپیہ بھی بڑھے۔ بعض مسلمان یہ خیال کرتے ہیں کہ مال داروں یا کمپنی والوں کو روپیہ سود پر دینا یا بنک میں سود پر روپیہ لگانا اسلام میں منع نہیں حالانکہ یہ آیت واضح کرتی ہے کہ اس قسم کا سودی کاروبار بھی منع ہے اگر ان کا خیال ٹھیک ہوتا تو یہ آیت کیوں نازل ہوتی اور اس کی کیا غرض تھی۔ قرآن کریم کا نازل کرنے والا
2
لُغت میں وَجْہٌ کے معنے مَرْضَاۃ کے بھی لکھے ہیں۔ (اقرب) یعنی رضا۔
a
2:276; 3:131.
3018
Commentary:
In this verse a contrast has been made between Zakah and interest which institution, according to some people, can help the poor improve their economic condition. By Zakah Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, while the institution of interest not only does not better the economic condition of the poor but on the contrary tends actually to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. It is on cooperative basis as taught by Islam and not by the giving and taking of interest that the wealth of a community can increase, and it is to this important economic truth that the verse under comment refers.
b
2:276, 277.
2289
The verse institutes a contrast between Zakat and interest. Whereas by means of Zakat Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, the institution of interest not only does not better the economic condition of the poor, but actually tends to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. This verse particularly prohibits taking of interest on money loaned to banks or companies, etc.
أَئِفْكًا ءَالِهَةً دُونَ ٱللَّهِ تُرِيدُونَ
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, or objects of nature such as the sun, the moon and the stars, or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
Commentary:
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, such as Jesus, Rama, etc.; or objects of nature such as the sun, the moon and the stars; or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
3325
Commentary:
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, such as Jesus, Rama, etc.; or objects of nature such as the sun, the moon and the stars; or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
2491
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, or objects of nature such as the sun, the moon and the stars, or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.