حَلٰلًا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "حَلٰلًا".
یٰۤاَیُّہَا النَّاسُ کُلُوۡا مِمَّا فِی الۡاَرۡضِ حَلٰلًا طَیِّبًا وَّلَا تَتَّبِعُوۡا خُطُوٰتِ الشَّیۡطٰنِ ۚ اِنَّہٗ لَکُمۡ عَدُوٌّ مُّبِیۡنٌ
لَا تَتَّبِعُوْا خُطُوٰتِ الشَّیْطٰنِ کا لفظی ترجمہ یہ ہے کہ شیطان کے قدموں کی اِتباع نہ کرو۔ لیکن چونکہ یہ عربی کا محاورہ ہے اس لئے اس کا ترجمہ بھی اردو محاورہ میں کیا گیا ہے جو یہ ہے کہ شیطان کے قدم بقدم نہ چلو۔ اقرب الموارد میں لکھا ہے۔ خُطُوٰتِ الشَّیْطٰنِ کے معنے ہیں طُرُقَہٗ وَ سُبُلَہٗ شیطان کے طریقے اور اس کے راستے۔
5:89; 8:70; 16:115.
2:209; 6:143; 24:22.
7:23; 12:6; 28:16; 35:7; 36:61.
Good actions must accompany true faith. With this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e. the teaching of the laws of the Shari‘ah and of the wisdom underlying them. Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakat are given and so are the laws relating to social matters; and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. All food according to Islam should be: (1) Halal, i.e. allowed by the Law; and (2) it should also be Tayyib, i.e. good, pure, wholesome and agreeable. Under the second condition sometimes even lawful things become forbidden.
The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair man’s moral faculties and impede his spiritual development. See also 23:52.
5:89; 8:70; 16:115.
2:209; 6:143; 24:22.
7:23; 12:6; 28:16; 35:7; 36:61.
Important Words:
حلال (lawful) is the noun-infinitive from حل which has several meanings. حل العقده means, he unloosened the tie. حل بالمکانmeans, he alighted at the house. حل علیه غضب الله means, God’s punishment came down on him or befell him. حل الشیء means, the thing became lawful. حل الیمین means, he absolved himself from the oath. حلال is, therefore, that the use of which has been permitted by God; a lawful thing. The word is the opposite of حرام which means, a forbidden or unlawful thing (Aqrab).
طیباً (good) is derived from طاب meaning, he or it became good. طاب الشیء means, the thing was good or pure or wholesome. Thus طیب would mean, good, pure, wholesome and agreeable (Aqrab).
خطوات (footsteps) is the plural of خطوة which is derived from خطا which means, he stepped or walked, خطوة means, the distance between the two feet of a person while walking. The clause لا تتبعوا خطوات الشیطان would also mean, do not follow the ways of Satan (Aqrab).
مبین (open) is derived from بان meaning: (1) it became clear and manifest; or (2) it became separated or disunited or cut off. ابان الشیء means (1) he or it made the thing clear; or (2) he or it cut the thing into pieces or made it disunited. ابان الشیءmeans, the thing became clear. Thus مبین would mean: (1) a being or thing which is clear and manifest; (2) a being or thing which makes other things clear; and (3) a being or thing which cuts another thing into pieces and makes it disunited (Aqrab).
Commentary:
Good actions must accompany true faith. So with this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e., the teaching of the laws of Shari‘ah and of the wisdom underlying them.
Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakah are given and so are the laws relating to social matters and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. According to Islam, all food should be: (1) حلال i.e. allowed by the Law; and (2) it should also be طیبi.e. good, pure, wholesome and agreeable. Under the second condition, sometimes even lawful things become forbidden. Thus, for instance, the eating of goat’s flesh is حلال or lawful; but if some flesh becomes rotten and putrefied, it will not be طیب and will consequently not be permissible. This distinction between حلال (lawful) and طیب (good and pure) food is not to be found in any teaching except that of Islam. So comprehensive is the Islamic teaching on this subject that not only are conditions laid down as to when lawful things become prohibited, as in this verse, but also as to when even unlawful food becomes permissible (2:174; 5:4; 6:120, 146; 16:116).
The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair our moral and spiritual faculties, while lawful and wholesome food improves our morals and helps the development of our spiritual powers. This subject is also dealt with in 23:52.
As explained under Important Words above, the word مبین gives three different meanings. Thus عدو مبین would mean (1) that Satan is a manifest and open enemy of man; (2) that Satan is not only manifest himself but also makes his connections manifest—leaving a visible trace of wickedness wherever he treads; and (3) that he is always striving to create disunion among the Faithful and to cut asunder all such ties as God has ordered to be made firm. In this connection see also 2:28.
a
5:89; 8:70; 16:115.
b
2:209; 6:143; 24:22.
c
7:23; 12:6; 28:16; 35:7; 36:61.
2
لَا تَتَّبِعُوْا خُطُوٰتِ الشَّیْطٰنِ کا لفظی ترجمہ یہ ہے کہ شیطان کے قدموں کی اِتباع نہ کرو۔ لیکن چونکہ یہ عربی کا محاورہ ہے اس لئے اس کا ترجمہ بھی اردو محاورہ میں کیا گیا ہے جو یہ ہے کہ شیطان کے قدم بقدم نہ چلو۔ اقرب الموارد میں لکھا ہے۔ خُطُوٰتِ الشَّیْطٰنِ کے معنے ہیں طُرُقَہٗ وَ سُبُلَہٗ شیطان کے طریقے اور اس کے راستے۔
a
5:89; 8:70; 16:115.
b
2:209; 6:143; 24:22.
c
7:23; 12:6; 28:16; 35:7; 36:61.
175
Important Words:
حلال (lawful) is the noun-infinitive from حل which has several meanings. حل العقده means, he unloosened the tie. حل بالمکانmeans, he alighted at the house. حل علیه غضب الله means, God’s punishment came down on him or befell him. حل الشیء means, the thing became lawful. حل الیمین means, he absolved himself from the oath. حلال is, therefore, that the use of which has been permitted by God; a lawful thing. The word is the opposite of حرام which means, a forbidden or unlawful thing (Aqrab).
طیباً (good) is derived from طاب meaning, he or it became good. طاب الشیء means, the thing was good or pure or wholesome. Thus طیب would mean, good, pure, wholesome and agreeable (Aqrab).
خطوات (footsteps) is the plural of خطوة which is derived from خطا which means, he stepped or walked, خطوة means, the distance between the two feet of a person while walking. The clause لا تتبعوا خطوات الشیطان would also mean, do not follow the ways of Satan (Aqrab).
مبین (open) is derived from بان meaning: (1) it became clear and manifest; or (2) it became separated or disunited or cut off. ابان الشیء means (1) he or it made the thing clear; or (2) he or it cut the thing into pieces or made it disunited. ابان الشیءmeans, the thing became clear. Thus مبین would mean: (1) a being or thing which is clear and manifest; (2) a being or thing which makes other things clear; and (3) a being or thing which cuts another thing into pieces and makes it disunited (Aqrab).
Commentary:
Good actions must accompany true faith. So with this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e., the teaching of the laws of Shari‘ah and of the wisdom underlying them.
Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakah are given and so are the laws relating to social matters and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. According to Islam, all food should be: (1) حلال i.e. allowed by the Law; and (2) it should also be طیبi.e. good, pure, wholesome and agreeable. Under the second condition, sometimes even lawful things become forbidden. Thus, for instance, the eating of goat’s flesh is حلال or lawful; but if some flesh becomes rotten and putrefied, it will not be طیب and will consequently not be permissible. This distinction between حلال (lawful) and طیب (good and pure) food is not to be found in any teaching except that of Islam. So comprehensive is the Islamic teaching on this subject that not only are conditions laid down as to when lawful things become prohibited, as in this verse, but also as to when even unlawful food becomes permissible (2:174; 5:4; 6:120, 146; 16:116).
The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair our moral and spiritual faculties, while lawful and wholesome food improves our morals and helps the development of our spiritual powers. This subject is also dealt with in 23:52.
As explained under Important Words above, the word مبین gives three different meanings. Thus عدو مبین would mean (1) that Satan is a manifest and open enemy of man; (2) that Satan is not only manifest himself but also makes his connections manifest—leaving a visible trace of wickedness wherever he treads; and (3) that he is always striving to create disunion among the Faithful and to cut asunder all such ties as God has ordered to be made firm. In this connection see also 2:28.
c
5:89; 8:70; 16:115.
d
2:209; 6:143; 24:22.
e
7:23; 12:6; 28:16; 35:7; 36:61.
192
Good actions must accompany true faith. With this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e. the teaching of the laws of the Shari‘ah and of the wisdom underlying them. Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakat are given and so are the laws relating to social matters; and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. All food according to Islam should be: (1) Halal, i.e. allowed by the Law; and (2) it should also be Tayyib, i.e. good, pure, wholesome and agreeable. Under the second condition sometimes even lawful things become forbidden.
193
The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair man’s moral faculties and impede his spiritual development. See also 23:52.
وَکُلُوۡا مِمَّا رَزَقَکُمُ اللّٰہُ حَلٰلًا طَیِّبًا ۚ وَاتَّقُوا اللّٰہَ الَّذِیۡۤ اَنۡتُمۡ بِہٖ مُؤۡمِنُوۡنَ
2:169; 8:70; 16:115.
2:169; 8:70; 16:115.
2:169; 8:70; 16:115.
c
2:169; 8:70; 16:115.
c
2:169; 8:70; 16:115.
d
2:169; 8:70; 16:115.
فَکُلُوۡا مِمَّا غَنِمۡتُمۡ حَلٰلًا طَیِّبًا ۚ وَاتَّقُوا اللّٰہَ ۚ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
8:42.
8:42.
8:42.
Commentary:
The conjunction "so", placed in the beginning of the verse, indicates that the commandment, that follows it, is connected with, and is the result of, what has been said in the previous verses. As the booty taken was obtained after regular fighting and the victory came as a result of God’s help, so the booty taken in the battle and the ransom-money realized from the enemy-prisoners are both "lawful and good". God has been here spoken of as "Forgiving" because He covered up the weaknesses of Muslims and made them appear strong in the sight of the enemy; and He has been spoken of as "Merciful" because He granted Muslims a decisive victory against overwhelming odds.
a
8:42.
a
8:42.
1157
Commentary:
The conjunction "so", placed in the beginning of the verse, indicates that the commandment, that follows it, is connected with, and is the result of, what has been said in the previous verses. As the booty taken was obtained after regular fighting and the victory came as a result of God’s help, so the booty taken in the battle and the ransom-money realized from the enemy-prisoners are both "lawful and good". God has been here spoken of as "Forgiving" because He covered up the weaknesses of Muslims and made them appear strong in the sight of the enemy; and He has been spoken of as "Merciful" because He granted Muslims a decisive victory against overwhelming odds.
a
8:42.
فَکُلُوۡا مِمَّا رَزَقَکُمُ اللّٰہُ حَلٰلًا طَیِّبًا وَّاشۡکُرُوۡا نِعۡمَتَ اللّٰہِ اِنۡ کُنۡتُمۡ اِیَّاہُ تَعۡبُدُوۡنَ
2:169; 5:89; 8:70.
Commentary:
In the preceding two verses the disbelievers of Mecca were threatened with hunger and fear and in the present verse the Faithful are promised security and plenty. The verse further points out that whereas disbelievers used all sorts of means—good or bad—to earn wealth, the earnings of the Faithful would be good and lawful, and because their lives would be free from fear and anxiety, the food they eat would help their physical and mental growth.
c
2:169; 5:89; 8:70.
690
参见第2:169, 174; 5:4; 6:119, 120 和 146 节经文。
a
2:169; 5:89; 8:70.
1915
Commentary:
In the preceding two verses the disbelievers of Mecca were threatened with hunger and fear and in the present verse the Faithful are promised security and plenty. The verse further points out that whereas disbelievers used all sorts of means—good or bad—to earn wealth, the earnings of the Faithful would be good and lawful, and because their lives would be free from fear and anxiety, the food they eat would help their physical and mental growth.
b
2:169; 5:89; 8:70.
1584
See notes on vv 2:169, 2:174; 5:4; 6:119, 6:120 & 6:146.