حَقًّا
Appears 16 times in Quran
Occurrences in Quran
Found 16 verses containing "حَقًّا".
كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ
4:12, 13, 177; 5:107.
4:12,13经文注定了对所有应该继承死者产业的那些人的分配份额。这些经文被有些注经家误解为废止本节经文的, 实际上本节经文对遗产继承权制订了一条附加而且十分必要的规定, 这种遗产仅指有利于在法律上不该分得遗嘱的遗产的人, 或是出于慈善目的, 或由于战争状况的遗产。它不指有利于合法继承者的遗产, 关于那种遗产在4:12,13中业已述及。因此本节经文为制定遗赠规章的几节经文所废止的问题是不应发生的, 而且那几节经文也承认任何遗产的合法性。是以每一节经文都在自己的范围内起其一定的作用而且相辅相成。所以这样所规定的遗产, 根据萨德•彬•阿比•瓦卡斯 (سَعْد بِنْ اَبِیْ وَقَاص, Sa‘d bin Abi Waqqas) 的见解, 像穆圣在讲话中所提到的那样, 不应超过所留产业的三分之一 (Bukhari, Kitabul-Jana’iz); 这是立遗嘱者可以行使自由支配的处理权的最高限制, 不过这种遗产继承权只有那留下像خَيْر (Khair, 许多财富) 这词所表示的大笔财产者
才能使用。根据经文5:107, 一个将死的穆斯林可以规定遗产。一般的看法, 这节经文是在4:12, 13之后下降的; 这进一步支持了这个看法, 事实上, 本节没有被4:12, 13所代替。一切经文废止的说法是没有根据的。
خَیْر کے معنے مطلق مال کے بھی ہوتے ہیں اور بہت سے مال کے بھی۔ اس جگہ آیت کے سیاق و سباق سے ظاہر ہوتا ہے کہ مالِ کثیر مراد ہے۔
یہاں والدین اور اقربین کو وصیت کرنا کہا ہے حالانکہ اولاد قلبی تعلقات کے لحاظ سے نہایت اہم ہے اس سے معلوم ہوتا ہے کہ یہ مال کی تقسیم کی وصیت نہیں ورنہ اولاد کا ذکر ضرور ہوتا۔ بلکہ وصیت سے مراد عام تاکید ہے کہ احکامِ الٰہیہ کے مطابق جائیداد تقسیم کی جائے۔ اور اگر مال کا کوئی حصہ صدقہ کرنا ہو تو اس کا اظہار کردے۔ اس آیت پر بہت بحث ہوئی ہے۔ اکثر مفسرین اسے منسوخ قرار دیتے ہیں کیونکہ اس میں وصیت واجب لکھی ہے اور احکام وراثت کے نزول کے بعد رشتہ داروں کے نام وصیت جائز نہیں۔ اور جنہوں نے جائز قرار دی ہے ان کے نزدیک بھی واجب نہیں‘ مگر یہ غلطی اس وجہ سے لگی ہے کہ وصیت کے معنے
4:12, 13, 177; 5:107.
Verses 4:12, 13 fix the shares of all those persons who should succeed to a deceased person’s property. These verses have been mistakenly understood by some Commentators to abrogate the verse under comment, which, in fact, lays down an additional and very necessary provision, and refers only to bequests made in favour of individuals not legally entitled to a share in the testator’s property, or for charitable purposes, or for war conditions. It does not refer to bequests made in favour of legal heirs which subject has been dealt with in 4:12, 13. There is no question, therefore, of the abrogation of this verse by those verses which lay down the rules of inheritance and also recognise the validity of any bequests that may have been made. Each operates in its own sphere and draws strength from the other. The bequests thus made, however, should not exceed one third of the property left as is mentioned in a saying of the Holy Prophet related by Sa‘d bin Abi Waqqas (Bukhari, Kitabul-Jana’iz); thi
4:12, 13, 177; 5:107.
Important Words:
خیر (much wealth) means: (1) good as opposed to evil; (2) wealth acquired or collected by fair and praiseworthy means; (3) much wealth or abundance of wealth; (4) a thing that all desire; (5) welfare and good fortune (Mufradat); (6) the existence of a thing in abundance and perfection; (7) horses, etc. (Aqrab).
حقا (obligation) is derived from حق and has been used in the verse in the accusative case, having something understood before it, the complete expression being حق ذالك حقا (Kashshaf). الحق means: (1) equity or justice; (2) right mode of acting; (3) an obligation or a duty; (4) a debt or anything that is owed; (5) a thing suitable to the requirements of justice, truth, duty, etc. (Lane). See also 2:148.
Commentary:
As disputes about inheritance are a fruitful source of quarrels, murders, etc., the Quran here suitably turns from the subject of retaliation to that of inheritance.
The word used here for "wealth" is خیر and not مال which is the ordinary word used in this sense. خیر means, "wealth acquired by fair and praiseworthy means". Thus by substituting the word خیر for مال, the Quran has also emphasized the necessity of being very circumspect in the acquisition of wealth which should be acquired only by fair and lawful means. Incidentally, therefore, it has been hinted that it is not lawful for a Muslim to make a will with regard to property that has been acquired by unlawful means; for such wealth does not really belong to him.
In 4:12, 13 the Quran fixes the shares of all those persons who should succeed to a deceased person’s property, according to the Islamic law of inheritance, and these in the first instance include parents, children, and wife or husband. In the presence of this law, the injunction given in the verse under comment would, at first sight, appear to be uncalled-for and unnecessary. As a matter of fact, those who believe in the abrogation theory, have actually declared this verse to be abrogated by the ones referred to above. But they are clearly mistaken; for the verse under comment makes an additional and necessary provision in regard to inheritance. Not seldom there come forward claimants who allege that a deceased person had bequeathed such and such portion of his property to them, and even witnesses are not wanting to support their claims. The rightful heirs, not knowing anything about it, naturally suspect the claim. The result is quarrel and litigation. Every Muslim is, therefore, enjoined to make a proper bequest at the time of his death that his property be divided among his heirs, i.e. parents, children, wives, etc., according to the Law of Islam, stating therein also the portion of any other individual who is not legally entitled to inherit from him but to whom he may wish to bequeath some of his wealth. Such a declaration made with the knowledge of his heirs and relatives is calculated to put a stop to much litigation. Such a provision is all the more essential in cases when the property or wealth is considerable.
The verse also throws out a hint that a Muslim should, before his death, bequeath a part of his property, not exceeding one-third, to such of his relations as have been debarred by Law from inheriting from him, for instance, distant but deserving relations, non-Muslim parents, non-Muslim children and so on. In such a case the remaining two-thirds will go to his lawful heirs. As to the restriction relating to one-third, it may be noted that the Holy Prophet has made it clear that no testator can bequeath more than one-third of his wealth to others than the lawful heirs. At least two-thirds of the property must go to the heirs (Bukhari).
Islam excludes non-Muslim relatives from the category of heirs to avoid complications. For instance, the near relatives of a deceased person might belong to a people who are at war with the Muslims or in open hostility toward them. In that case, to put money into their hands would be to damage the cause of Islam and injure one’s own interests. Non-Muslim relatives have, therefore, been excluded from lawful heirs so that they may not claim their part of the inheritance as of right. The Quran, however, instructs Muslims to leave to them a part of their property by a special will, so that, in case such property is not likely to be used against the interests of Islam, the former may in this way discharge the obligations they owe to the latter as kinsmen. Another reason for excluding non-Muslim relatives from the category of heirs is that generally non-Muslims do not in practice allow their Muslim relatives to succeed them as heirs. There is no sense, therefore, in allowing Muslim wealth to flow to non-Muslims where no such flow takes place the other way.
The verse serves yet another purpose. According to the Law of Islam, as generally accepted, the grandchild of a deceased Muslim is debarred from inheritance in case the former’s father has predeceased the latter. The Quran, therefore, directs that a portion of the property may be left by a special will by a dying Muslim for such of his relatives as are otherwise rightful heirs but cannot inherit owing to some of their near kinsmen having predeceased them.
The verse must not be understood to lend itself to the interpretation that the heirs whose portions have been definitely fixed by the Law, can be given more than their prescribed share. This is expressly forbidden by the Holy Prophet (Tirmidhi, ch. on Wasaya).
b
4:12, 13, 177; 5:107.
115
4:12,13经文注定了对所有应该继承死者产业的那些人的分配份额。这些经文被有些注经家误解为废止本节经文的, 实际上本节经文对遗产继承权制订了一条附加而且十分必要的规定, 这种遗产仅指有利于在法律上不该分得遗嘱的遗产的人, 或是出于慈善目的, 或由于战争状况的遗产。它不指有利于合法继承者的遗产, 关于那种遗产在4:12,13中业已述及。因此本节经文为制定遗赠规章的几节经文所废止的问题是不应发生的, 而且那几节经文也承认任何遗产的合法性。是以每一节经文都在自己的范围内起其一定的作用而且相辅相成。所以这样所规定的遗产, 根据萨德•彬•阿比•瓦卡斯 (سَعْد بِنْ اَبِیْ وَقَاص, Sa‘d bin Abi Waqqas) 的见解, 像穆圣在讲话中所提到的那样, 不应超过所留产业的三分之一 (Bukhari, Kitabul-Jana’iz); 这是立遗嘱者可以行使自由支配的处理权的最高限制, 不过这种遗产继承权只有那留下像خَيْر (Khair, 许多财富) 这词所表示的大笔财产者
才能使用。根据经文5:107, 一个将死的穆斯林可以规定遗产。一般的看法, 这节经文是在4:12, 13之后下降的; 这进一步支持了这个看法, 事实上, 本节没有被4:12, 13所代替。一切经文废止的说法是没有根据的。
2
خَیْر کے معنے مطلق مال کے بھی ہوتے ہیں اور بہت سے مال کے بھی۔ اس جگہ آیت کے سیاق و سباق سے ظاہر ہوتا ہے کہ مالِ کثیر مراد ہے۔
3
یہاں والدین اور اقربین کو وصیت کرنا کہا ہے حالانکہ اولاد قلبی تعلقات کے لحاظ سے نہایت اہم ہے اس سے معلوم ہوتا ہے کہ یہ مال کی تقسیم کی وصیت نہیں ورنہ اولاد کا ذکر ضرور ہوتا۔ بلکہ وصیت سے مراد عام تاکید ہے کہ احکامِ الٰہیہ کے مطابق جائیداد تقسیم کی جائے۔ اور اگر مال کا کوئی حصہ صدقہ کرنا ہو تو اس کا اظہار کردے۔ اس آیت پر بہت بحث ہوئی ہے۔ اکثر مفسرین اسے منسوخ قرار دیتے ہیں کیونکہ اس میں وصیت واجب لکھی ہے اور احکام وراثت کے نزول کے بعد رشتہ داروں کے نام وصیت جائز نہیں۔ اور جنہوں نے جائز قرار دی ہے ان کے نزدیک بھی واجب نہیں‘ مگر یہ غلطی اس وجہ سے لگی ہے کہ وصیت کے معنے
a
4:12, 13, 177; 5:107.
187
Important Words:
خیر (much wealth) means: (1) good as opposed to evil; (2) wealth acquired or collected by fair and praiseworthy means; (3) much wealth or abundance of wealth; (4) a thing that all desire; (5) welfare and good fortune (Mufradat); (6) the existence of a thing in abundance and perfection; (7) horses, etc. (Aqrab).
حقا (obligation) is derived from حق and has been used in the verse in the accusative case, having something understood before it, the complete expression being حق ذالك حقا (Kashshaf). الحق means: (1) equity or justice; (2) right mode of acting; (3) an obligation or a duty; (4) a debt or anything that is owed; (5) a thing suitable to the requirements of justice, truth, duty, etc. (Lane). See also 2:148.
Commentary:
As disputes about inheritance are a fruitful source of quarrels, murders, etc., the Quran here suitably turns from the subject of retaliation to that of inheritance.
The word used here for "wealth" is خیر and not مال which is the ordinary word used in this sense. خیر means, "wealth acquired by fair and praiseworthy means". Thus by substituting the word خیر for مال, the Quran has also emphasized the necessity of being very circumspect in the acquisition of wealth which should be acquired only by fair and lawful means. Incidentally, therefore, it has been hinted that it is not lawful for a Muslim to make a will with regard to property that has been acquired by unlawful means; for such wealth does not really belong to him.
In 4:12, 13 the Quran fixes the shares of all those persons who should succeed to a deceased person’s property, according to the Islamic law of inheritance, and these in the first instance include parents, children, and wife or husband. In the presence of this law, the injunction given in the verse under comment would, at first sight, appear to be uncalled-for and unnecessary. As a matter of fact, those who believe in the abrogation theory, have actually declared this verse to be abrogated by the ones referred to above. But they are clearly mistaken; for the verse under comment makes an additional and necessary provision in regard to inheritance. Not seldom there come forward claimants who allege that a deceased person had bequeathed such and such portion of his property to them, and even witnesses are not wanting to support their claims. The rightful heirs, not knowing anything about it, naturally suspect the claim. The result is quarrel and litigation. Every Muslim is, therefore, enjoined to make a proper bequest at the time of his death that his property be divided among his heirs, i.e. parents, children, wives, etc., according to the Law of Islam, stating therein also the portion of any other individual who is not legally entitled to inherit from him but to whom he may wish to bequeath some of his wealth. Such a declaration made with the knowledge of his heirs and relatives is calculated to put a stop to much litigation. Such a provision is all the more essential in cases when the property or wealth is considerable.
The verse also throws out a hint that a Muslim should, before his death, bequeath a part of his property, not exceeding one-third, to such of his relations as have been debarred by Law from inheriting from him, for instance, distant but deserving relations, non-Muslim parents, non-Muslim children and so on. In such a case the remaining two-thirds will go to his lawful heirs. As to the restriction relating to one-third, it may be noted that the Holy Prophet has made it clear that no testator can bequeath more than one-third of his wealth to others than the lawful heirs. At least two-thirds of the property must go to the heirs (Bukhari).
Islam excludes non-Muslim relatives from the category of heirs to avoid complications. For instance, the near relatives of a deceased person might belong to a people who are at war with the Muslims or in open hostility toward them. In that case, to put money into their hands would be to damage the cause of Islam and injure one’s own interests. Non-Muslim relatives have, therefore, been excluded from lawful heirs so that they may not claim their part of the inheritance as of right. The Quran, however, instructs Muslims to leave to them a part of their property by a special will, so that, in case such property is not likely to be used against the interests of Islam, the former may in this way discharge the obligations they owe to the latter as kinsmen. Another reason for excluding non-Muslim relatives from the category of heirs is that generally non-Muslims do not in practice allow their Muslim relatives to succeed them as heirs. There is no sense, therefore, in allowing Muslim wealth to flow to non-Muslims where no such flow takes place the other way.
The verse serves yet another purpose. According to the Law of Islam, as generally accepted, the grandchild of a deceased Muslim is debarred from inheritance in case the former’s father has predeceased the latter. The Quran, therefore, directs that a portion of the property may be left by a special will by a dying Muslim for such of his relatives as are otherwise rightful heirs but cannot inherit owing to some of their near kinsmen having predeceased them.
The verse must not be understood to lend itself to the interpretation that the heirs whose portions have been definitely fixed by the Law, can be given more than their prescribed share. This is expressly forbidden by the Holy Prophet (Tirmidhi, ch. on Wasaya).
a
4:12, 13, 177; 5:107.
205
Verses 4:12, 13 fix the shares of all those persons who should succeed to a deceased person’s property. These verses have been mistakenly understood by some Commentators to abrogate the verse under comment, which, in fact, lays down an additional and very necessary provision, and refers only to bequests made in favour of individuals not legally entitled to a share in the testator’s property, or for charitable purposes, or for war conditions. It does not refer to bequests made in favour of legal heirs which subject has been dealt with in 4:12, 13. There is no question, therefore, of the abrogation of this verse by those verses which lay down the rules of inheritance and also recognise the validity of any bequests that may have been made. Each operates in its own sphere and draws strength from the other. The bequests thus made, however, should not exceed one third of the property left as is mentioned in a saying of the Holy Prophet related by Sa‘d bin Abi Waqqas (Bukhari, Kitabul-Jana’iz); thi
لَّا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ ٱلنِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا۟ لَهُنَّ فَرِيضَةً ۚ وَمَتِّعُوهُنَّ عَلَى ٱلْمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلْمُقْتِرِ قَدَرُهُۥ مَتَٰعًۢا بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُحْسِنِينَ
这是一种例外的情况, 但有时确实会发生。在缔结婚约后, 情况发生了变化, 或发现婚姻难以圆满继续, 或令人不快。这一节和下一节经文对这样的一些情况作出了规定。
بظاہر یہ ایک بیہودہ بات معلوم ہوتی ہے کہ جو شخص چھونے سے پہلے طلاق دے گا وہ نکاح ہی کیوں کرے گا۔ لیکن ایسی مجبوریاں پیش آجاتی ہیں۔ مثلاً نکاح کے معاً بعد ایسے گواہ مل گئے جنہوں نے ایسی گواہیاں دیں جن سے نکاح کی حرمت ثابت ہوگئی یا کم سے کم نکاح کی کراہت پیدا ہوگئی۔ مثلاً ادھوری گواہی ایسی مل گئی کہ یہ عورت خاوند کی رضائی بہن ہے پس گو وہ گواہی ادھوری ہو مگر خاوند کے دل میں کراہت تو پیدا ہو جائے گی اور اس قسم کی گواہیاں اکثر نکاحوں کے بعد مل جاتی ہیں یا خاندان کے بڑے آدمیوں نے جن کو پہلے حالات کا علم نہ تھا فیصلہ دیا کہ ہمارے آپس کے ایسے تعلقات ہیں کہ تم دونوں آپس میں نبھ
بغیر مہر مقرر کرنے کے اسلام نے نکاح ناجائز رکھا ہے لیکن اس جگہ سے پتہ لگتا ہے کہ شاید یہ بھی جائز ہے۔ فقہاء نے اس کے یہ معنے کیے ہیں کہ تعیین روپیہ کی چاہے نہ ہو لیکن یہ ضرور سمجھا جائے گا کہ مہر مقرر ہے اور اس کی تعیین مہر ِبالمثل سے ہوگی یعنی اسی حیثیت کے خاندان کے دوسرے افراد کو دیکھا جائے گا کہ ان کا کیا مہر ہے۔
مَتَاعًا۔ مَتِّعُوْھُنَّ کا مصدر ہے اور یہ تاکید کے لئے آتا ہے جو کبھی تقلیل کے معنے دیتا ہے اور کبھی تکثیر و تکمیل کے۔ کبھی ایسا مصدر صرف غیر معین شے پر دلالت کرنے کے لئے آتا ہے اور کچھ کے معنے دیتا ہے اس جگہ یہی معنے چسپاں ہوتے ہیں۔
اگر اس معاوضہ کے متعلق اختلاف ہو تو قرآن کریم نے اصولی طور پر فرمایا ہے کہ جھگڑے کی صورت میں اُولِی الْاَمْر کی طرف رجوع کرو۔ پس اختلاف کی صورت میں قاضی کے پاس فیصلہ لے جانا چاہیے۔ وہ فیصلہ دے گا کہ خاوندنے اپنی حیثیت کے مطابق عورت کا نقصان پورا کیا ہے یا نہیں۔
This would be an exceptional case. But cases do sometimes happen where after a marriage contract has been completed, circumstances arise or become known which render the consummation and continuation of the marriage difficult or undesirable. This and the next verse make provision for such cases.
Important Words:
متعوھن (provide for them) is derived from متع (mata‘a). They say متع الشیء i.e. the thing became tall. متع الرجل means, the man became well off. متع الله فلانا (matta‘a) means, God granted him life and the necessaries thereof. متع المرأة المطلقة means, he provided his divorced wife with necessaries of life. تمتع به أو منه or استمتع means, he profited by it for some length of time; he was afforded an opportunity to enjoy it. المتاع means, things that are necessary for life without affording opulence; things useful and necessary such as food, clothing, household utensils, furniture, etc. (Aqrab & Lane).
المقتر (the poor man) is derived from قتر. They say قتر علی عیاله i.e. he was niggardly towards his family. اقتر الرجل means, the man became poor and straitened in circumstances. المقتر is, therefore, one who is poor, one who is in straitened circumstances (Aqrab).
Commentary:
Circumstances might arise when a husband may consider it necessary or desirable to divorce his wife before they have had conjugal relations, i.e. before the man has gone in unto his wife and even before any مھر (dowry) has been decided upon by the parties. The verse allows this procedure but makes it obligatory on the husband to see that in such a case his divorced wife receives suitable provision according to his means. Thus Islam seeks not only to provide for the divorced woman but to leave no trace of bitterness, which is very often the result of the dissolution of a marriage. The word المحسنین i.e. the virtuous or those who act benevolently, has been used to exhort the husband that the more generous he is in his treatment of his divorced wife, the more pleasing will his conduct be in the sight of God.
183
这是一种例外的情况, 但有时确实会发生。在缔结婚约后, 情况发生了变化, 或发现婚姻难以圆满继续, 或令人不快。这一节和下一节经文对这样的一些情况作出了规定。
1
بظاہر یہ ایک بیہودہ بات معلوم ہوتی ہے کہ جو شخص چھونے سے پہلے طلاق دے گا وہ نکاح ہی کیوں کرے گا۔ لیکن ایسی مجبوریاں پیش آجاتی ہیں۔ مثلاً نکاح کے معاً بعد ایسے گواہ مل گئے جنہوں نے ایسی گواہیاں دیں جن سے نکاح کی حرمت ثابت ہوگئی یا کم سے کم نکاح کی کراہت پیدا ہوگئی۔ مثلاً ادھوری گواہی ایسی مل گئی کہ یہ عورت خاوند کی رضائی بہن ہے پس گو وہ گواہی ادھوری ہو مگر خاوند کے دل میں کراہت تو پیدا ہو جائے گی اور اس قسم کی گواہیاں اکثر نکاحوں کے بعد مل جاتی ہیں یا خاندان کے بڑے آدمیوں نے جن کو پہلے حالات کا علم نہ تھا فیصلہ دیا کہ ہمارے آپس کے ایسے تعلقات ہیں کہ تم دونوں آپس میں نبھ
2
بغیر مہر مقرر کرنے کے اسلام نے نکاح ناجائز رکھا ہے لیکن اس جگہ سے پتہ لگتا ہے کہ شاید یہ بھی جائز ہے۔ فقہاء نے اس کے یہ معنے کیے ہیں کہ تعیین روپیہ کی چاہے نہ ہو لیکن یہ ضرور سمجھا جائے گا کہ مہر مقرر ہے اور اس کی تعیین مہر ِبالمثل سے ہوگی یعنی اسی حیثیت کے خاندان کے دوسرے افراد کو دیکھا جائے گا کہ ان کا کیا مہر ہے۔
3
مَتَاعًا۔ مَتِّعُوْھُنَّ کا مصدر ہے اور یہ تاکید کے لئے آتا ہے جو کبھی تقلیل کے معنے دیتا ہے اور کبھی تکثیر و تکمیل کے۔ کبھی ایسا مصدر صرف غیر معین شے پر دلالت کرنے کے لئے آتا ہے اور کچھ کے معنے دیتا ہے اس جگہ یہی معنے چسپاں ہوتے ہیں۔
4
اگر اس معاوضہ کے متعلق اختلاف ہو تو قرآن کریم نے اصولی طور پر فرمایا ہے کہ جھگڑے کی صورت میں اُولِی الْاَمْر کی طرف رجوع کرو۔ پس اختلاف کی صورت میں قاضی کے پاس فیصلہ لے جانا چاہیے۔ وہ فیصلہ دے گا کہ خاوندنے اپنی حیثیت کے مطابق عورت کا نقصان پورا کیا ہے یا نہیں۔
243
Important Words:
متعوھن (provide for them) is derived from متع (mata‘a). They say متع الشیء i.e. the thing became tall. متع الرجل means, the man became well off. متع الله فلانا (matta‘a) means, God granted him life and the necessaries thereof. متع المرأة المطلقة means, he provided his divorced wife with necessaries of life. تمتع به أو منه or استمتع means, he profited by it for some length of time; he was afforded an opportunity to enjoy it. المتاع means, things that are necessary for life without affording opulence; things useful and necessary such as food, clothing, household utensils, furniture, etc. (Aqrab & Lane).
المقتر (the poor man) is derived from قتر. They say قتر علی عیاله i.e. he was niggardly towards his family. اقتر الرجل means, the man became poor and straitened in circumstances. المقتر is, therefore, one who is poor, one who is in straitened circumstances (Aqrab).
Commentary:
Circumstances might arise when a husband may consider it necessary or desirable to divorce his wife before they have had conjugal relations, i.e. before the man has gone in unto his wife and even before any مھر (dowry) has been decided upon by the parties. The verse allows this procedure but makes it obligatory on the husband to see that in such a case his divorced wife receives suitable provision according to his means. Thus Islam seeks not only to provide for the divorced woman but to leave no trace of bitterness, which is very often the result of the dissolution of a marriage. The word المحسنین i.e. the virtuous or those who act benevolently, has been used to exhort the husband that the more generous he is in his treatment of his divorced wife, the more pleasing will his conduct be in the sight of God.
292
This would be an exceptional case. But cases do sometimes happen where after a marriage contract has been completed, circumstances arise or become known which render the consummation and continuation of the marriage difficult or undesirable. This and the next verse make provision for such cases.
وَلِلْمُطَلَّقَٰتِ مَتَٰعٌۢ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ
مَعْرُوْف کا لفظ قرآن مجید میں بہت دفعہ آتا ہے اور یہ عرف سے نکلا ہے اور اس کے معنے ہیں ’’پہچانا ہوا۔‘‘ مفرداتِ راغب میں لکھا ہے اَلْمَعْرُوْفُ اِسْمٌ لِّکُلِّ فِعْلٍ یُعْرَفُ بِالْعَقْلِ اَوِ الشَّرْعِ حُسْنُہٗ یعنی معروف ہر اس فعل کو کہتے ہیں کہ جس کی خوبی عقل و شرع سے پہچانی جائے۔ پس جب شرع کے لحاظ سے معروف ہو تو وہ مطابق قانون فعل کہلائے گا اور جب عقل عامہ سے اس کی خوبی پہچانی جائے تو اسے مطابق دستور کہیں گے۔ کیونکہ جس امر کی خوبی ہر انسان پہچانتا ہے اس کا رواج بنی نوع انسان میں پایا جاتا ہے۔ اور جب کسی امر کی خوبی خاص فرد کی عقل سے پہچانی جائے گی تو
مُطَلَّقَات سے حسنِ سلوک کو پھر دہرایا ہے جس کی وجہ یہ ہے کہ مطلقہ سے ناراضگی ہوتی ہے اس لئے اس کے ساتھ حسن سلوک کرنے کی طرف خاص طور پر توجہ دلانے کی ضرورت ہے۔ مسلمانوں پر تعجب ہے کہ اللہ تعالیٰ تو مطلقہ عورتوں سے علاوہ مہر کے سلوک کرنے کا ارشاد فرماتا ہے اور مسلمان عورتوں کے مہر تک بھی کھا جاتے ہیں۔ اگر اس حکم پر عمل کیا جائے تو کس قدر فساد اور جھگڑے دور ہو جائیں اور طلاق جو صرف مجبوری میں حلال ہے اس تلخی کے پیدا کرنے کا موجب نہ ہو۔ جس کا موجب وہ اب ہو رہی ہے۔ بلکہ دونوں فریق محسوس کریں کہ مجبوری سے علیحدگی اختیار کی گئی ہے ورنہ آپس میں تلخی یا بدمزگی نہیں ہے۔ اس
2:242; 65:8.
Just as the preceding verse bestowed an additional favour on widows, the present one bestows an additional favour on divorced women. The injunction is particularly essential in the case of divorced women, because in moments of bitterness, which is the inevitable aftermath of a dissolved marriage, people are liable to be unjust and cruel towards their divorced wives.
2:232; 65:3.
Commentary:
Just as the preceding verse bestowed an additional favour on widows, the present one bestows an additional favour on divorced women. The injunction is particularly essential in the case of divorced women, because in moments of bitterness, which is the inevitable aftermath of a dissolved marriage, people are liable to be unjust and cruel towards their former wives. The verse warns them not to lose sight of the fear of God on such occasions and to act towards their former spouses not only with justice but with positive benevolence and kindness.
e
65:8.
191
正如上一节经文给寡妇以额外的恩惠那样, 这节经文给离婚的妇女以额外的恩惠。这一命令对离婚的妇女特别重要, 因为作为解除婚约后不可避免的恶果来说, 在痛苦的时刻人们总是会不公正和凶恶地对待他们离了婚的妻子的。
1
مَعْرُوْف کا لفظ قرآن مجید میں بہت دفعہ آتا ہے اور یہ عرف سے نکلا ہے اور اس کے معنے ہیں ’’پہچانا ہوا۔‘‘ مفرداتِ راغب میں لکھا ہے اَلْمَعْرُوْفُ اِسْمٌ لِّکُلِّ فِعْلٍ یُعْرَفُ بِالْعَقْلِ اَوِ الشَّرْعِ حُسْنُہٗ یعنی معروف ہر اس فعل کو کہتے ہیں کہ جس کی خوبی عقل و شرع سے پہچانی جائے۔ پس جب شرع کے لحاظ سے معروف ہو تو وہ مطابق قانون فعل کہلائے گا اور جب عقل عامہ سے اس کی خوبی پہچانی جائے تو اسے مطابق دستور کہیں گے۔ کیونکہ جس امر کی خوبی ہر انسان پہچانتا ہے اس کا رواج بنی نوع انسان میں پایا جاتا ہے۔ اور جب کسی امر کی خوبی خاص فرد کی عقل سے پہچانی جائے گی تو
2
مُطَلَّقَات سے حسنِ سلوک کو پھر دہرایا ہے جس کی وجہ یہ ہے کہ مطلقہ سے ناراضگی ہوتی ہے اس لئے اس کے ساتھ حسن سلوک کرنے کی طرف خاص طور پر توجہ دلانے کی ضرورت ہے۔ مسلمانوں پر تعجب ہے کہ اللہ تعالیٰ تو مطلقہ عورتوں سے علاوہ مہر کے سلوک کرنے کا ارشاد فرماتا ہے اور مسلمان عورتوں کے مہر تک بھی کھا جاتے ہیں۔ اگر اس حکم پر عمل کیا جائے تو کس قدر فساد اور جھگڑے دور ہو جائیں اور طلاق جو صرف مجبوری میں حلال ہے اس تلخی کے پیدا کرنے کا موجب نہ ہو۔ جس کا موجب وہ اب ہو رہی ہے۔ بلکہ دونوں فریق محسوس کریں کہ مجبوری سے علیحدگی اختیار کی گئی ہے ورنہ آپس میں تلخی یا بدمزگی نہیں ہے۔ اس
a
2:232; 65:3.
248
Commentary:
Just as the preceding verse bestowed an additional favour on widows, the present one bestows an additional favour on divorced women. The injunction is particularly essential in the case of divorced women, because in moments of bitterness, which is the inevitable aftermath of a dissolved marriage, people are liable to be unjust and cruel towards their former wives. The verse warns them not to lose sight of the fear of God on such occasions and to act towards their former spouses not only with justice but with positive benevolence and kindness.
b
2:242; 65:8.
299
Just as the preceding verse bestowed an additional favour on widows, the present one bestows an additional favour on divorced women. The injunction is particularly essential in the case of divorced women, because in moments of bitterness, which is the inevitable aftermath of a dissolved marriage, people are liable to be unjust and cruel towards their divorced wives.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَنُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ قِيلًا
2:26.
See 2:26.
See 2:26.
a
2:26.
a
See 2:26.
c
See 2:26.
أُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ حَقًّا ۚ وَأَعْتَدْنَا لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا
Commentary:
Those who seek to take a middle course, as explained in the previous verse, are "veritable disbelievers" in the sight of God and shall be awarded "a humiliating punishment."
615
Commentary:
Those who seek to take a middle course, as explained in the previous verse, are "veritable disbelievers" in the sight of God and shall be awarded "a humiliating punishment."
وَنَادَىٰٓ أَصْحَٰبُ ٱلْجَنَّةِ أَصْحَٰبَ ٱلنَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا ۖ قَالُوا۟ نَعَمْ ۚ فَأَذَّنَ مُؤَذِّنٌۢ بَيْنَهُمْ أَن لَّعْنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
Commentary:
A highly significant dialogue between the inmates of Heaven and of Hell begins from this verse.
The word, الظالمین (wrongdoers), may also be rendered as "idolaters" or "worshippers of false deities". See 31:14.
944
Commentary:
A highly significant dialogue between the inmates of Heaven and of Hell begins from this verse.
The word, الظالمین (wrongdoers), may also be rendered as "idolaters" or "worshippers of false deities". See 31:14.
أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
8:75.
8:75.
8:75.
Commentary:
The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.
The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."
g
8:75.
a
8:75.
1095
Commentary:
The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.
The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."
g
8:75.
وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
2:219; 9:20; 61:12.
2:219; 9:20; 61:12.
2:219; 9:20; 61:12.
Commentary:
Two classes of believers have been commended here: firstly, those who, being persecuted, flee from a country where they are not free to follow their faith; secondly, those who give shelter to and help the immigrants. The Muslims of the former class are called Muhajirin (Refugees), while those of the second class are known as Ansar (Helpers). Both these classes have been called true believers, for both are active believers and make sacrifices for the cause of religion; and the verse promises them forgiveness and honourable provision. This also shows that those, who do not migrate from their homes where they do not enjoy religious freedom, and set worldly good above religion, do not have an "honourable provision," i.e. their worldly gains are not honourable in the sight of God. Similarly, the verse hints that those who help and give shelter to the immigrants will, in spite of freely spending on their needy brethren, find their possessions ever increasing, and God will continue to grant them honourable provision.
a
2:219; 9:20; 61:12.
a
2:219; 9:20; 61:12.
1162
Commentary:
Two classes of believers have been commended here: firstly, those who, being persecuted, flee from a country where they are not free to follow their faith; secondly, those who give shelter to and help the immigrants. The Muslims of the former class are called Muhajirin (Refugees), while those of the second class are known as Ansar (Helpers). Both these classes have been called true believers, for both are active believers and make sacrifices for the cause of religion; and the verse promises them forgiveness and honourable provision. This also shows that those, who do not migrate from their homes where they do not enjoy religious freedom, and set worldly good above religion, do not have an "honourable provision," i.e. their worldly gains are not honourable in the sight of God. Similarly, the verse hints that those who help and give shelter to the immigrants will, in spite of freely spending on their needy brethren, find their possessions ever increasing, and God will continue to grant them honourable provision.
a
2:219; 9:20; 61:12.
۞ إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَٰلَهُم بِأَنَّ لَهُمُ ٱلْجَنَّةَ ۚ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ وَٱلْقُرْءَانِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِۦ مِنَ ٱللَّهِ ۚ فَٱسْتَبْشِرُوا۟ بِبَيْعِكُمُ ٱلَّذِى بَايَعْتُم بِهِۦ ۚ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
یعنی خداتعالیٰ پر۔
4:75; 61:11-12.
3:196; 61:5.
Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29).
4:75; 61:11-12.
3:196; 61:5.
Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.
a
4:75; 61:11-12.
b
3:196; 61:5.
1
یعنی خداتعالیٰ پر۔
a
4:75; 61:11-12.
b
3:196; 61:5.
1260
Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.
a
4:75; 61:11-12.
b
3:196; 61:5.
1219
Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29).
إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ إِنَّهُۥ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ بِٱلْقِسْطِ ۚ وَٱلَّذِينَ كَفَرُوا۟ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ
6:165; 11:5; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
6:165; 11:5; 21:94; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
i
6:165; 11:5; 39:8.
j
6:165; 11:5; 39:8.
581
人类不仅在死后要给予新的生命。在那新的生命中将判断和回报他们在今世的行为; 而且在今生也要一代接一代传下去, 务使前人的好事不要被后人废弃, 而要造福后代。صٰلِحٰت (Salihat), 除了好的和正义的工作这个意义以外, 还可意味着为了适合各种特定时机和情况的迫切要求而做出的工作。
a
6:165; 11:5; 21:94; 39:8.
b
10:35; 27:65; 29:20; 30:12, 28.
1280
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
e
6:165; 11:5; 39:8.
f
10:35; 27:65; 29:20; 30:12, 28.
1235
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
ثُمَّ نُنَجِّى رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنجِ ٱلْمُؤْمِنِينَ
30:48; 40:52; 58:22.
30:48; 40:52; 58:22.
30:48; 40:52; 58:22.
Commentary:
Though the preceding verse referred only to the Holy Prophet, the verse under comment uses the word "Messengers" in the plural number in the expression, Then shall We save Our Messengers. The reason for using the plural number instead of the singular is twofold. Firstly, every Prophet represents in principle all other Prophets and the success or failure of one means the success or failure of them all. So if the Holy Prophet had come to grief and the cause of Islam had failed, the truth of all the Prophets would have become doubtful and obscure. Secondly, the use of the plural number also hints at the fact that in future, too, Prophets will appear among Muslims but these Prophets will be Ummati Prophets, i.e. subservient to, and followers of, the Holy Prophet. The substitution of the word "believers" at the end of the verse in place of the word "Messengers" at its beginning also supports this interpretation, for it makes it clear that, while on the one hand these Prophets will be full-fledged heavenly Messengers, on the other, they will be believers in the Holy Prophet.
h
30:48; 40:52; 58:22.
a
30:48; 40:52; 58:22.
1375
Commentary:
Though the preceding verse referred only to the Holy Prophet, the verse under comment uses the word "Messengers" in the plural number in the expression, Then shall We save Our Messengers. The reason for using the plural number instead of the singular is twofold. Firstly, every Prophet represents in principle all other Prophets and the success or failure of one means the success or failure of them all. So if the Holy Prophet had come to grief and the cause of Islam had failed, the truth of all the Prophets would have become doubtful and obscure. Secondly, the use of the plural number also hints at the fact that in future, too, Prophets will appear among Muslims but these Prophets will be Ummati Prophets, i.e. subservient to, and followers of, the Holy Prophet. The substitution of the word "believers" at the end of the verse in place of the word "Messengers" at its beginning also supports this interpretation, for it makes it clear that, while on the one hand these Prophets will be full-fledged heavenly Messengers, on the other, they will be believers in the Holy Prophet.
c
30:48; 40:52; 58:22.
وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًا ۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا ۖ وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
2
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
1600
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
1411
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
1412
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
1413
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ ۙ لَا يَبْعَثُ ٱللَّهُ مَن يَمُوتُ ۚ بَلَىٰ وَعْدًا عَلَيْهِ حَقًّا وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
23:38; 45:25.
10:5; 21:105.
Commentary:
This verse mentions another device of the leaders of disbelief to deceive their followers. Seeing the ground giving way from under their feet and their followers wavering, they, in order to reinforce their weak position, resort to affirming repeatedly on solemn oaths that they are in the right. They resort to this device to hearten their vacillating and wavering followers whose faith in them becomes undermined by strong and unanswerable arguments that they hear from their Prophet and believers about the untenability of their views.
d
23:38; 45:25.
e
10:5; 21:105.
b
23:38; 45:25.
c
10:5; 21:105.
1840
Commentary:
This verse mentions another device of the leaders of disbelief to deceive their followers. Seeing the ground giving way from under their feet and their followers wavering, they, in order to reinforce their weak position, resort to affirming repeatedly on solemn oaths that they are in the right. They resort to this device to hearten their vacillating and wavering followers whose faith in them becomes undermined by strong and unanswerable arguments that they hear from their Prophet and believers about the untenability of their views.
b
23:38; 45:25.
c
10:5; 21:105.
قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى ۖ فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ ۖ وَكَانَ وَعْدُ رَبِّى حَقًّا
19:62; 46:17; 73:19.
塞鲁士肯定已从启示中得悉, 将来某个时候雅朱者和马朱者会重新向东南进展, 那时这道城墙将不能阻挡他们的前进。这可能就是 “他要把这壁垒夷为平地” 这句话的意思。在21:97节经文中, 我们看到雅朱者和马朱者的触须会伸向全世界。作为隐喻, “壁垒夷为平地” 可能意指伊斯兰教政治势力的衰落, 尤其是欧洲的土耳其人。随着土耳其人势力的衰落, 欧洲国家征服东方的道路畅通。
19:62; 46:17; 73:19.
Cyrus must have been informed by revelation that sometime in future Gog and Magog would again spread to the south-east and this wall would then fail to retard or check their progress. This may be the significance of the words, 'He will break it.' In 21:97 we are told that Gog and Magog would spread their tentacles all over the world. Metaphorically, the 'breaking of the wall' may mean the decline of the political power of Islam, particularly of the Turks in Europe. With the weakening of the Turkish power the way for Christian nations of Europe to conquer the East was made clear.
19:62; 46:17; 73:19.
Commentary:
The words, This is a mercy from my Lord, throw much light on the humility and piety of Cyrus. Like a righteous servant of God he claimed for himself no credit for his vast conquests but ascribed all that he was able to achieve to the grace and mercy of God. Cyrus thus behaved like the true believer that he was.
The words, But when the promise of my Lord shall come to pass, show that Cyrus had been informed by revelation that sometime in future Gog and Magog would again spread to the South-East and this wall would then fail to retard or check their progress. This is the significance of the words, "He will break it". In 21:97 we are told that Gog and Magog would spread their tentacles all over the world. Metaphorically the "breaking of the wall" may also mean the decline of the political power of Islam, particularly of the Turks in Europe. With the weakening of the Turkish power the path for Christian nations of Europe to conquer the East became quite clear.
a
19:62; 46:17; 73:19.
787
塞鲁士肯定已从启示中得悉, 将来某个时候雅朱者和马朱者会重新向东南进展, 那时这道城墙将不能阻挡他们的前进。这可能就是 “他要把这壁垒夷为平地” 这句话的意思。在21:97节经文中, 我们看到雅朱者和马朱者的触须会伸向全世界。作为隐喻, “壁垒夷为平地” 可能意指伊斯兰教政治势力的衰落, 尤其是欧洲的土耳其人。随着土耳其人势力的衰落, 欧洲国家征服东方的道路畅通。
a
19:62; 46:17; 73:19.
2135
Commentary:
The words, This is a mercy from my Lord, throw much light on the humility and piety of Cyrus. Like a righteous servant of God he claimed for himself no credit for his vast conquests but ascribed all that he was able to achieve to the grace and mercy of God. Cyrus thus behaved like the true believer that he was.
The words, But when the promise of my Lord shall come to pass, show that Cyrus had been informed by revelation that sometime in future Gog and Magog would again spread to the South-East and this wall would then fail to retard or check their progress. This is the significance of the words, "He will break it". In 21:97 we are told that Gog and Magog would spread their tentacles all over the world. Metaphorically the "breaking of the wall" may also mean the decline of the political power of Islam, particularly of the Turks in Europe. With the weakening of the Turkish power the path for Christian nations of Europe to conquer the East became quite clear.
a
19:62; 46:17; 73:19.
1733
Cyrus must have been informed by revelation that sometime in future Gog and Magog would again spread to the south-east and this wall would then fail to retard or check their progress. This may be the significance of the words, 'He will break it.' In 21:97 we are told that Gog and Magog would spread their tentacles all over the world. Metaphorically, the 'breaking of the wall' may mean the decline of the political power of Islam, particularly of the Turks in Europe. With the weakening of the Turkish power the way for Christian nations of Europe to conquer the East was made clear.
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَٰتِ فَٱنتَقَمْنَا مِنَ ٱلَّذِينَ أَجْرَمُوا۟ ۖ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ ٱلْمُؤْمِنِينَ
10:104; 40:52; 58:22.
10:104; 40:52; 58:22.
10:104; 40:52; 58:22.
b
10:104; 40:52; 58:22.
c
10:104; 40:52; 58:22.
b
10:104; 40:52; 58:22.
خَٰلِدِينَ فِيهَا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ