تِجٰرَۃً
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "تِجٰرَۃً".
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.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَاۡکُلُوۡۤا اَمۡوٰلَکُمۡ بَیۡنَکُمۡ بِالۡبٰطِلِ اِلَّاۤ اَنۡ تَکُوۡنَ تِجٰرَۃً عَنۡ تَرَاضٍ مِّنۡکُمۡ ۚ وَلَا تَقۡتُلُوۡۤا اَنۡفُسَکُمۡ ۚ اِنَّ اللّٰہَ کَانَ بِکُمۡ رَحِیۡمًا
2:189.
2:189.
2:189.
Commentary:
By unlawful means is meant all those means and methods which are forbidden by the Law.
The verse declares all commercial transactions without the mutual consent of seller and buyer to be null and void.
The clause, kill not yourselves, makes it clear that the devouring of other person’s property by unlawful means, or carrying on transaction without the free consent of the parties concerned brings about the moral death of the guilty party.
The words, kill not yourselves, also imply interdiction of suicide. The Holy Prophet is reported to have said, "Whosoever kills himself with a weapon, will be brought on the Day of Judgement with the said weapon in his hand and will be thrown into the Fire wherein he will abide. And whosoever kills himself with a poison will be thrown into the Fire, with that poison in his hand, where he will continue to take it" (Kathir).
b
2:189.
a
2:189.
508
Commentary:
By unlawful means is meant all those means and methods which are forbidden by the Law.
The verse declares all commercial transactions without the mutual consent of seller and buyer to be null and void.
The clause, kill not yourselves, makes it clear that the devouring of other person’s property by unlawful means, or carrying on transaction without the free consent of the parties concerned brings about the moral death of the guilty party.
The words, kill not yourselves, also imply interdiction of suicide. The Holy Prophet is reported to have said, "Whosoever kills himself with a weapon, will be brought on the Day of Judgement with the said weapon in his hand and will be thrown into the Fire wherein he will abide. And whosoever kills himself with a poison will be thrown into the Fire, with that poison in his hand, where he will continue to take it" (Kathir).
c
2:189.
اِنَّ الَّذِیۡنَ یَتۡلُوۡنَ کِتٰبَ اللّٰہِ وَاَقَامُوا الصَّلٰوۃَ وَاَنۡفَقُوۡا مِمَّا رَزَقۡنٰہُمۡ سِرًّا وَّعَلَانِیَۃً یَّرۡجُوۡنَ تِجٰرَۃً لَّنۡ تَبُوۡرَ
14:32; 16:76.
یعنی وہ تجارت جو خداتعالیٰ سے کی جاتی ہے۔
14:32; 16:76.
This verse gives a description of ‘Ulama’ (those who are endowed with knowledge) mentioned in the preceding verse.
2:275; 14:32; 16:76.
Commentary:
The present verse gives a description of العلماء (those who possess knowledge) mentioned in the preceding verse.
b
14:32; 16:76.
1
یعنی وہ تجارت جو خداتعالیٰ سے کی جاتی ہے۔
a
2:275; 14:32; 16:76.
3199
Commentary:
The present verse gives a description of العلماء (those who possess knowledge) mentioned in the preceding verse.
a
14:32; 16:76.
2420
This verse gives a description of ‘Ulama’ (those who are endowed with knowledge) mentioned in the preceding verse.
وَاِذَا رَاَوۡا تِجٰرَۃً اَوۡ لَہۡوَۨا انۡفَضُّوۡۤا اِلَیۡہَا وَتَرَکُوۡکَ قَآئِمًا ۚ قُلۡ مَا عِنۡدَ اللّٰہِ خَیۡرٌ مِّنَ اللَّہۡوِ وَمِنَ التِّجٰرَۃِ ۚ وَاللّٰہُ خَیۡرُ الرّٰزِقِیۡنَ
اس آیت کے شروع میں بتایا گیا ہے کہ کئی دفعہ منافق تجارت اور لَہْو کے سبب سے رسول کریم صلی اللہ علیہ وسلم کو اکیلا چھوڑ کر چلے جاتے ہیں۔ لیکن آخر میں فرمایا ہے کہ جو کچھ اللہ کے پاس ہے وہ لَہْو بلکہ تجارت سے بھی اچھا ہے۔ گویا پہلے حصہ آیت میں تو تجارت کو پہلے رکھا اور لَہْو کو پیچھے۔ لیکن دوسرے حصہ آیت میں لَہْو کو پہلے رکھا اور تجارت کو بعد میں۔ اس کے متعلق یہ امر یاد رکھنا چاہیے کہ پہلی جگہ تجارت کو اس لئے پہلے رکھا گیا ہے کہ تجارت میں کچھ نہ کچھ فائدہ ہوتا ہے اور لَہْو میں کوئی جسمانی یا مالی فائدہ نہیں ہوتا۔ پس تجارت کو پہلے اور لَہْو کو پیچھ
Commentary:
It is apparent from v. 3, that the Surah, particularly deals with the time of the Promised Messiah whose advent has been referred to as the advent of the Holy Prophet himself. The verse under comment shows that in the Messiah’s time trade and commerce will engross people’s attention and they will have little time to give to God Whom they will consign to complete oblivion. To add to man’s forgetfulness of God, there will be all sorts of amusements, sports and pastimes to divert his attention from God. Muslims have been admonished in the verse not to neglect their spiritual well-being in the pursuit of material gains and sensuous pleasures.
1
اس آیت کے شروع میں بتایا گیا ہے کہ کئی دفعہ منافق تجارت اور لَہْو کے سبب سے رسول کریم صلی اللہ علیہ وسلم کو اکیلا چھوڑ کر چلے جاتے ہیں۔ لیکن آخر میں فرمایا ہے کہ جو کچھ اللہ کے پاس ہے وہ لَہْو بلکہ تجارت سے بھی اچھا ہے۔ گویا پہلے حصہ آیت میں تو تجارت کو پہلے رکھا اور لَہْو کو پیچھے۔ لیکن دوسرے حصہ آیت میں لَہْو کو پہلے رکھا اور تجارت کو بعد میں۔ اس کے متعلق یہ امر یاد رکھنا چاہیے کہ پہلی جگہ تجارت کو اس لئے پہلے رکھا گیا ہے کہ تجارت میں کچھ نہ کچھ فائدہ ہوتا ہے اور لَہْو میں کوئی جسمانی یا مالی فائدہ نہیں ہوتا۔ پس تجارت کو پہلے اور لَہْو کو پیچھ
4243
Commentary:
It is apparent from v. 3, that the Surah, particularly deals with the time of the Promised Messiah whose advent has been referred to as the advent of the Holy Prophet himself. The verse under comment shows that in the Messiah’s time trade and commerce will engross people’s attention and they will have little time to give to God Whom they will consign to complete oblivion. To add to man’s forgetfulness of God, there will be all sorts of amusements, sports and pastimes to divert his attention from God. Muslims have been admonished in the verse not to neglect their spiritual well-being in the pursuit of material gains and sensuous pleasures.