فَلِلۡوٰلِدَیۡنِ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "فَلِلۡوٰلِدَیۡنِ".
یَسۡـَٔلُوۡنَکَ مَاذَا یُنۡفِقُوۡنَ ۖ قُلۡ مَاۤ اَنۡفَقۡتُمۡ مِّنۡ خَیۡرٍ فَلِلۡوٰلِدَیۡنِ وَالۡاَقۡرَبِیۡنَ وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَابۡنِ السَّبِیۡلِ ۗ وَمَا تَفۡعَلُوۡا مِنۡ خَیۡرٍ فَاِنَّ اللّٰہَ بِہٖ عَلِیۡمٌ
معترض اعتراض کرتے ہیں کہ سوال کچھ ہے اور جواب کچھ ہے۔ پوچھا تو یہ گیا ہے کہ کیا خرچ کریں اور جواب یہ دیا جاتا ہے کہ جو کچھ بھی مال میں سے خرچ کرو وہ فلاں فلاں کو دو۔ اس کا جواب یہ ہے کہ یہ اعتراض قلتِ تدبر کی وجہ سے ہے۔ سوال کا جواب آیت میں موجود ہے۔ جب فرماتا ہے کہ جو کچھ بھی اچھے مال سے خرچ کرو تو اس میں سائل کا جواب مکمل آگیا ہے۔ اول یہ کہ کوئی حد بندی نہیں‘ جتنے کی توفیق ہو اتنا خرچ کرو۔ دوم یہ کہ اس امر کا لحاظ رکھو کہ جو خرچ کرو وہ طیّب مال ہو۔ جو لوگ حرام کماتے ہیں اور اس میں سے خدا کی راہ میں خرچ کرکے سمجھتے ہیں کہ ہم نے گویا اپنے گناہ کا کفار کر دیا وہ غلطی پر ہیں۔ خ
2:178; 4:37.
The verse signifies that whatever is spent should have been honestly acquired. What is spent must be good also in the sense that it should be acceptable to the receiver and should satisfy his need and that the object on which it is spent is also worthy and laudable.
2:178; 4:37.
Important Words:
خیر (good and abundant wealth). See 2:181.
اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).
Commentary:
When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.
In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.
As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.
d
2:178; 4:37.
157
本节经文的意思是, 凡花费掉的, 应被真正得到。所花费掉的, 也必定是有益的。这所谓有益那就是对接受者来说是可接受的、并应满足他的需要, 而所花费的宗旨也要有价值且值得称赞。
3
معترض اعتراض کرتے ہیں کہ سوال کچھ ہے اور جواب کچھ ہے۔ پوچھا تو یہ گیا ہے کہ کیا خرچ کریں اور جواب یہ دیا جاتا ہے کہ جو کچھ بھی مال میں سے خرچ کرو وہ فلاں فلاں کو دو۔ اس کا جواب یہ ہے کہ یہ اعتراض قلتِ تدبر کی وجہ سے ہے۔ سوال کا جواب آیت میں موجود ہے۔ جب فرماتا ہے کہ جو کچھ بھی اچھے مال سے خرچ کرو تو اس میں سائل کا جواب مکمل آگیا ہے۔ اول یہ کہ کوئی حد بندی نہیں‘ جتنے کی توفیق ہو اتنا خرچ کرو۔ دوم یہ کہ اس امر کا لحاظ رکھو کہ جو خرچ کرو وہ طیّب مال ہو۔ جو لوگ حرام کماتے ہیں اور اس میں سے خدا کی راہ میں خرچ کرکے سمجھتے ہیں کہ ہم نے گویا اپنے گناہ کا کفار کر دیا وہ غلطی پر ہیں۔ خ
a
2:178; 4:37.
222
Important Words:
خیر (good and abundant wealth). See 2:181.
اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).
Commentary:
When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.
In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.
As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.
d
2:178; 4:37.
258
The verse signifies that whatever is spent should have been honestly acquired. What is spent must be good also in the sense that it should be acceptable to the receiver and should satisfy his need and that the object on which it is spent is also worthy and laudable.