كَبِيرًا
Appears 17 times in Quran
Occurrences in Quran
Found 17 verses containing "كَبِيرًا".
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
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.
وَءَاتُوا۟ ٱلْيَتَٰمَىٰٓ أَمْوَٰلَهُمْ ۖ وَلَا تَتَبَدَّلُوا۟ ٱلْخَبِيثَ بِٱلطَّيِّبِ ۖ وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَهُمْ إِلَىٰٓ أَمْوَٰلِكُمْ ۚ إِنَّهُۥ كَانَ حُوبًا كَبِيرًا
4:11, 128; 6:153; 17:35.
4:11, 128; 6:153; 17:35.
After mentioning the two favours of God in the previous verse, viz. the multiplication of many men and women from a "single soul", and their preservation from destruction by instituting ties of relationship, the Qur’an proceeds to emphasize the need of protecting posterity by safeguarding the rights and interests of orphans.
4:11, 128; 6:153; 17:35.
Important Words:
حوبا (sin) is derived from حاب meaning, he sinned; he did what was unlawful. حوب means: (1) a great sin or simply sin or crime; (2) wrong or injustice; (3) perdition, destruction or death; (4) disease; (5) a trial, trouble or affliction (Lane & Aqrab).
Commentary:
After mentioning two favours of God in the previous verse, viz. the multiplying of many men and women from a "single soul", and preserving them from destruction by instituting ties of relationship, the Quran proceeds to emphasize the need of protecting posterity by safeguarding the rights and interests of orphans.
The expression, and exchange not the bad for the good, means that if you do not give the orphans their property, the result will be that your own pure possessions will become impure and you yourselves will suffer in the long run.
The words, devour not their property with your own, contain a warning to guardians not to mix up the property of orphans with their own with the intention of misappropriating it. The clause also hints that if the guardian of an orphan possesses sufficient means of subsistence, he should not take anything out of the property of his ward as a compensation for his guardianship.
c
4:11, 128; 6:153; 17:35.
a
4:11, 128; 6:153; 17:35.
485
Important Words:
حوبا (sin) is derived from حاب meaning, he sinned; he did what was unlawful. حوب means: (1) a great sin or simply sin or crime; (2) wrong or injustice; (3) perdition, destruction or death; (4) disease; (5) a trial, trouble or affliction (Lane & Aqrab).
Commentary:
After mentioning two favours of God in the previous verse, viz. the multiplying of many men and women from a "single soul", and preserving them from destruction by instituting ties of relationship, the Quran proceeds to emphasize the need of protecting posterity by safeguarding the rights and interests of orphans.
The expression, and exchange not the bad for the good, means that if you do not give the orphans their property, the result will be that your own pure possessions will become impure and you yourselves will suffer in the long run.
The words, devour not their property with your own, contain a warning to guardians not to mix up the property of orphans with their own with the intention of misappropriating it. The clause also hints that if the guardian of an orphan possesses sufficient means of subsistence, he should not take anything out of the property of his ward as a compensation for his guardianship.
a
4:11, 128; 6:153; 17:35.
559
After mentioning the two favours of God in the previous verse, viz. the multiplication of many men and women from a "single soul", and their preservation from destruction by instituting ties of relationship, the Qur’an proceeds to emphasize the need of protecting posterity by safeguarding the rights and interests of orphans.
ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا
2:238; 4:33.
2:229.
قَوّٰمُوْن (Qawwamun) 源自 قَامَ عَلَى الْمَرْأَةِ (Qama ‘Alal-Mar’ati) 意指他负责赡养妇女; 他保护她。因此, قَوّٰمُوْن (Qawwamun) 意指赡养者, 事务管理人; 保护人 (لِسَانْ, Lisan)。经文对男人为什么一直作为家庭之主, 说明了两条道理: (a) 他优越的智力与体力; (b) 他是家庭中谋生者和赡养人。因此, 为赡养家庭而谋生计并给钱的他, 处理家事中享有监管的地位, 这是自然而公正的。
نَشَزَتِ الْمَرْأَةُ عَلٰی زَوْجِهَا (Nashazatil-Mar’atu ‘ala Zauji-ha) 意指妇女起来反对她的丈夫; 反抗他; 遗弃他 (Lane & تَاجْ, Taj)。
这一句话可以解释为 (a) 违避夫妻关系; (b) 分床睡觉; (c) 不与她们讲话。这些办法并不是无限期实行的方法, 因为妻子不可能像东西那样悬挂起来。(4:130) 按照 «古兰经» 戒绝夫妻关系即实际分离, 最长期限为四个月。(2:227) 如果丈夫认为事情很严重, 他将必须奉行4:16中所提到的各项条件。
据传穆圣说过, 如果一个穆斯林既然非得打他妻子不可, 也不能在她身上打出伤痕来。(تِرْمِذِی, Tirmidhi & مُسْلِمْ, Muslim) 但打妻子的丈夫总不是你们男人中最好的。(كَثِيْر, Kathir, iii)
نافرمانی سے اس جگہ زنا مرادنہیں بلکہ اس سے اتر کر گناہ مراد ہے جن سے ہمسایوں میں انسان کی بے عزتی ہوتی ہے۔ اس لئے ایسی سزا مقرر کی جس سے عورت عام طور پر محلہ میں نہ پھر سکے۔ ہاں اگر اس میں مرد ظلم سے کام لے تو عورت کو قاضی کے پاس شکایت کرنے کی اجازت ہے۔
2:229.
2:238; 4:33.
Qawwamun is derived from Qama and Qama ‘Alal-Mar’ati means, he undertook the maintenance of the woman; he protected her. Qawwamun, therefore, means, maintainers, managers of affairs; protectors (Lisan). The verse gives two reasons why man has been made the head of the family, (a) his superior mental and physical faculties; and (b) his being the bread-earner and maintainer of the family. It is, therefore, natural and fair that he, who earns and supplies the money for the maintenance of the family, should enjoy a supervisory status in the disposal of its affairs.
Nashazatu-Mar’atu ‘ala Zauji-ha means, the woman rose against her husband; resisted him; deserted him (Lane & Taj).
The clause may signify, (a) abstention from conjugal relations; (b) sleeping in separate beds; (c) ceasing to talk to them. These measures are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Qur’an, is the maximum limit for abstention from conjugal relations, i.e. practical separation (2:227). If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
The Holy Prophet is reported to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi & Muslim) but the husbands who beat their wives are not the best among men (Kathir, iii).
2:229.
2:238; 4:33.
Important Words:
قوامون (guardians) is derived from قام i.e. he stood. They say قام علیه i.e. he tended or took care of it or him. قام بالیتم means, he maintained the orphan. قام علی المرأة means, he undertook the maintenance of the woman; he undertook or managed her affairs; he protected her, or became her guardian. قوم الشیء (qawwama) means, he set the thing right, or made it straight or even. قوام therefore means, one who manages affairs well; a ruler or governor; one in a position to issue orders (Lane & Aqrab).
قانتات (obedient) is the plural of قانتة being the active participle from قنت. They say قنت لله i.e. he was obedient to God. امرأة قنوت means, a woman humble, submissive and obedient to her husband (Lane). See also 2:117.
نشوز (disobedience) is the noun-infinitive from نشز i.e. he rose or raised himself. نشزت المرأة علی زوجھا means, the woman rose against, or was disobedient to her husband and exalted herself against him and resisted him and was an evil companion to him. نشز المرء علی زوجته means, the husband treated his wife unjustly and was unkind to her or forsook her or hated her and was an evil companion to her (Lane & Aqrab).
اھجروھن (leave them alone). ھجر means, he cut him off from friendly or loving communion or intercourse; he forsook or abandoned him; he "cut" him, i.e. he boycotted him and ceased to speak to him or to associate with him. ھجر الشیء means, he forsook, or abandoned the thing; he shunned or avoided it. ھجر زوجته means, he separated himself from his wife or kept away from her (Lane & Mufradat).
اضربوھن (chastise them) is derived from ضرب. They say ضربه i.e. he beat, struck, smote or hit him (with hand, stick, etc.); hence, he chastised him.
علیا (High) is derived from علا i.e. he or it was or became high, elevated, lofty or exalted. تعالی means, he was or became high, elevated, exalted or supremely exalted or extolled. علی means high, elevated or lofty in rank, condition or state. العلیwhich is one of the attributive names of God (e.g. 2:256) means, the High; the Most High; He above Whom is nothing. المتعالی is also an attributive name of God (e.g. 13:10) meaning, He Who is Great or Supremely Great, the High or the Most High; One Higher than every other high one. تعال means, come thou, as if said by a man in a high place when calling upon a man in a low place, but is also used generally (Lane).
Commentary:
The verse gives two reasons why man has been made the head of the family: (a) his superior mental and physical powers; (b) his being bread-earner and maintainer of the family. It is natural and fair that he who earns and supplies the money should have the final say in the disposal of affairs.
The word قانتات (obedient) spoken of wives may mean either obedient to God, or to husbands.
The expression, guard the secrets of their husbands, means that when the husbands are at home, they are obedient to them and guard their secrets; and when they are away, they not only guard their secrets but take care of their property and guard their own chastity.
The clause, leave them alone in their beds, may mean: (a) abstention from conjugal relations with them; (b) sleeping in separate beds; or (c) ceasing to talk to them. The use of the word "beds" also incidentally implies that the disobedient wives are to stay at home and are not to be allowed to leave or be turned out of their homes.
The measures mentioned in the verse are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Quran, is the utmost limit for abstention from conjugal relations, i.e. for practical separation (2:227).
If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
Regarding "chastisement" mentioned as a last resort in the verse under comment a Companion reports the Holy Prophet to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi, ch. on Rida‘). According to Abu Dawud and Nasa’i, the Holy Prophet forbade the beating of women at all, but when ‘Umar complained that they had become refractory, he gave the permission with the aforementioned condition; but on complaint of ill-treatment of women by their husbands he indignantly said that the husbands who beat their wives were not the best among men (Kathir, iii). On another occasion the Holy Prophet is reported to have said: "The best among you is he who treats his wife best and I am the best of you in this respect" (Tirmidhi).
The Divine attributes of "High and Great" mentioned at the end of the verse are also intended to warn husbands that the chastisement of their wives, if at all resorted to should not be unjust or vindictive or highhanded; for if they are high and great above their wives, there is One Who is High and Great above all and He shall call husbands to account for any improper use of the qualified authority given to them over their wives.
b
2:238; 4:33.
c
2:229.
326
قَوّٰمُوْن (Qawwamun) 源自 قَامَ عَلَى الْمَرْأَةِ (Qama ‘Alal-Mar’ati) 意指他负责赡养妇女; 他保护她。因此, قَوّٰمُوْن (Qawwamun) 意指赡养者, 事务管理人; 保护人 (لِسَانْ, Lisan)。经文对男人为什么一直作为家庭之主, 说明了两条道理: (a) 他优越的智力与体力; (b) 他是家庭中谋生者和赡养人。因此, 为赡养家庭而谋生计并给钱的他, 处理家事中享有监管的地位, 这是自然而公正的。
327
نَشَزَتِ الْمَرْأَةُ عَلٰی زَوْجِهَا (Nashazatil-Mar’atu ‘ala Zauji-ha) 意指妇女起来反对她的丈夫; 反抗他; 遗弃他 (Lane & تَاجْ, Taj)。
328
这一句话可以解释为 (a) 违避夫妻关系; (b) 分床睡觉; (c) 不与她们讲话。这些办法并不是无限期实行的方法, 因为妻子不可能像东西那样悬挂起来。(4:130) 按照 «古兰经» 戒绝夫妻关系即实际分离, 最长期限为四个月。(2:227) 如果丈夫认为事情很严重, 他将必须奉行4:16中所提到的各项条件。
329
据传穆圣说过, 如果一个穆斯林既然非得打他妻子不可, 也不能在她身上打出伤痕来。(تِرْمِذِی, Tirmidhi & مُسْلِمْ, Muslim) 但打妻子的丈夫总不是你们男人中最好的。(كَثِيْر, Kathir, iii)
2
نافرمانی سے اس جگہ زنا مرادنہیں بلکہ اس سے اتر کر گناہ مراد ہے جن سے ہمسایوں میں انسان کی بے عزتی ہوتی ہے۔ اس لئے ایسی سزا مقرر کی جس سے عورت عام طور پر محلہ میں نہ پھر سکے۔ ہاں اگر اس میں مرد ظلم سے کام لے تو عورت کو قاضی کے پاس شکایت کرنے کی اجازت ہے۔
b
2:229.
c
2:238; 4:33.
512
Important Words:
قوامون (guardians) is derived from قام i.e. he stood. They say قام علیه i.e. he tended or took care of it or him. قام بالیتم means, he maintained the orphan. قام علی المرأة means, he undertook the maintenance of the woman; he undertook or managed her affairs; he protected her, or became her guardian. قوم الشیء (qawwama) means, he set the thing right, or made it straight or even. قوام therefore means, one who manages affairs well; a ruler or governor; one in a position to issue orders (Lane & Aqrab).
قانتات (obedient) is the plural of قانتة being the active participle from قنت. They say قنت لله i.e. he was obedient to God. امرأة قنوت means, a woman humble, submissive and obedient to her husband (Lane). See also 2:117.
نشوز (disobedience) is the noun-infinitive from نشز i.e. he rose or raised himself. نشزت المرأة علی زوجھا means, the woman rose against, or was disobedient to her husband and exalted herself against him and resisted him and was an evil companion to him. نشز المرء علی زوجته means, the husband treated his wife unjustly and was unkind to her or forsook her or hated her and was an evil companion to her (Lane & Aqrab).
اھجروھن (leave them alone). ھجر means, he cut him off from friendly or loving communion or intercourse; he forsook or abandoned him; he "cut" him, i.e. he boycotted him and ceased to speak to him or to associate with him. ھجر الشیء means, he forsook, or abandoned the thing; he shunned or avoided it. ھجر زوجته means, he separated himself from his wife or kept away from her (Lane & Mufradat).
اضربوھن (chastise them) is derived from ضرب. They say ضربه i.e. he beat, struck, smote or hit him (with hand, stick, etc.); hence, he chastised him.
علیا (High) is derived from علا i.e. he or it was or became high, elevated, lofty or exalted. تعالی means, he was or became high, elevated, exalted or supremely exalted or extolled. علی means high, elevated or lofty in rank, condition or state. العلیwhich is one of the attributive names of God (e.g. 2:256) means, the High; the Most High; He above Whom is nothing. المتعالی is also an attributive name of God (e.g. 13:10) meaning, He Who is Great or Supremely Great, the High or the Most High; One Higher than every other high one. تعال means, come thou, as if said by a man in a high place when calling upon a man in a low place, but is also used generally (Lane).
Commentary:
The verse gives two reasons why man has been made the head of the family: (a) his superior mental and physical powers; (b) his being bread-earner and maintainer of the family. It is natural and fair that he who earns and supplies the money should have the final say in the disposal of affairs.
The word قانتات (obedient) spoken of wives may mean either obedient to God, or to husbands.
The expression, guard the secrets of their husbands, means that when the husbands are at home, they are obedient to them and guard their secrets; and when they are away, they not only guard their secrets but take care of their property and guard their own chastity.
The clause, leave them alone in their beds, may mean: (a) abstention from conjugal relations with them; (b) sleeping in separate beds; or (c) ceasing to talk to them. The use of the word "beds" also incidentally implies that the disobedient wives are to stay at home and are not to be allowed to leave or be turned out of their homes.
The measures mentioned in the verse are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Quran, is the utmost limit for abstention from conjugal relations, i.e. for practical separation (2:227).
If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
Regarding "chastisement" mentioned as a last resort in the verse under comment a Companion reports the Holy Prophet to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi, ch. on Rida‘). According to Abu Dawud and Nasa’i, the Holy Prophet forbade the beating of women at all, but when ‘Umar complained that they had become refractory, he gave the permission with the aforementioned condition; but on complaint of ill-treatment of women by their husbands he indignantly said that the husbands who beat their wives were not the best among men (Kathir, iii). On another occasion the Holy Prophet is reported to have said: "The best among you is he who treats his wife best and I am the best of you in this respect" (Tirmidhi).
The Divine attributes of "High and Great" mentioned at the end of the verse are also intended to warn husbands that the chastisement of their wives, if at all resorted to should not be unjust or vindictive or highhanded; for if they are high and great above their wives, there is One Who is High and Great above all and He shall call husbands to account for any improper use of the qualified authority given to them over their wives.
a
2:229.
b
2:238; 4:33.
598
Qawwamun is derived from Qama and Qama ‘Alal-Mar’ati means, he undertook the maintenance of the woman; he protected her. Qawwamun, therefore, means, maintainers, managers of affairs; protectors (Lisan). The verse gives two reasons why man has been made the head of the family, (a) his superior mental and physical faculties; and (b) his being the bread-earner and maintainer of the family. It is, therefore, natural and fair that he, who earns and supplies the money for the maintenance of the family, should enjoy a supervisory status in the disposal of its affairs.
599
Nashazatu-Mar’atu ‘ala Zauji-ha means, the woman rose against her husband; resisted him; deserted him (Lane & Taj).
600
The clause may signify, (a) abstention from conjugal relations; (b) sleeping in separate beds; (c) ceasing to talk to them. These measures are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Qur’an, is the maximum limit for abstention from conjugal relations, i.e. practical separation (2:227). If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
601
The Holy Prophet is reported to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi & Muslim) but the husbands who beat their wives are not the best among men (Kathir, iii).
قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُۥٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ
عَزِیْز کا لفظ سردارِ دربار یا وزیر کے لئے بولا جاتا ہے۔ وہی ترجمہ ہم نے کیا ہے۔
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, 'he has a very aged father.'
Commentary:
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, he has a very aged father.
2
عَزِیْز کا لفظ سردارِ دربار یا وزیر کے لئے بولا جاتا ہے۔ وہی ترجمہ ہم نے کیا ہے۔
1578
Commentary:
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, he has a very aged father.
1399
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, 'he has a very aged father.'
وَقَضَيْنَآ إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ فِى ٱلْكِتَٰبِ لَتُفْسِدُنَّ فِى ٱلْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا
穆撒经典中谈到的以色列人的两次犯罪行为 (申命记. 28:15, 49-53, 63, 64和30:15) 在这节经文中谈到了。以色列子孙中那些不信的人被达五德及玛尔彦之子, 伊撒诅咒了两次 (5:79) 并且由此而受到两次惩罚。
The two transgressions of the Israelites mentioned in the Book of Moses (Deut. 28:15. 49-53, 63, 64 & 30: 15) are referred to in this verse. Those amongst the Children of Israel who disbelieved were cursed twice by David and Jesus, son of Mary (5:79) and consequently were punished twice.
Commentary:
This verse shows that it was foretold in the Book of Moses that the Israelites would disobey and defy Divine commandments twice and twice would they be visited with punishment. The word الکتاب (the Book) here means, the Book of Moses—the Bible.
The dreadful fate that befell the Israelites on account of their repeated defiance of the commandments of God was mentioned in the Quran to serve as a timely warning for Muslims, but they did not profit by it and followed in the footsteps of the Jews and were punished as the Israelites were punished before them. This slavish imitation of Jews by Muslims was foretold by the Holy Prophet in the well-known tradition viz. لتتبعن من کان قبلکم i.e. Surely, you will follow the ways of those before you (Bukhari, Kitabul-I‘tisam bil-Kitab was Sunnah). The Quran refers to the two transgressions of the Israelites in the words: Those amongst the children of Israel who disbelieved were cursed by the tongue of David and of Jesus, son of Mary (5:79).
698
穆撒经典中谈到的以色列人的两次犯罪行为 (申命记. 28:15, 49-53, 63, 64和30:15) 在这节经文中谈到了。以色列子孙中那些不信的人被达五德及玛尔彦之子, 伊撒诅咒了两次 (5:79) 并且由此而受到两次惩罚。
1934
Commentary:
This verse shows that it was foretold in the Book of Moses that the Israelites would disobey and defy Divine commandments twice and twice would they be visited with punishment. The word الکتاب (the Book) here means, the Book of Moses—the Bible.
The dreadful fate that befell the Israelites on account of their repeated defiance of the commandments of God was mentioned in the Quran to serve as a timely warning for Muslims, but they did not profit by it and followed in the footsteps of the Jews and were punished as the Israelites were punished before them. This slavish imitation of Jews by Muslims was foretold by the Holy Prophet in the well-known tradition viz. لتتبعن من کان قبلکم i.e. Surely, you will follow the ways of those before you (Bukhari, Kitabul-I‘tisam bil-Kitab was Sunnah). The Quran refers to the two transgressions of the Israelites in the words: Those amongst the children of Israel who disbelieved were cursed by the tongue of David and of Jesus, son of Mary (5:79).
1592
The two transgressions of the Israelites mentioned in the Book of Moses (Deut. 28:15. 49-53, 63, 64 & 30: 15) are referred to in this verse. Those amongst the Children of Israel who disbelieved were cursed twice by David and Jesus, son of Mary (5:79) and consequently were punished twice.
إِنَّ هَٰذَا ٱلْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا
12:112; 16:103; 18:3.
The goal which the Qur’an sets before its followers is nobler and more sublime than that of the former peoples, and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised Divine boons.
12:112; 16:103; 18:3.
Commentary:
The verse purports to say that the goal which the Quran sets before its followers is much nobler and more sublime than that of the former peoples and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised boons.
a
12:112; 16:103; 18:3.
702
«古兰经» 在信者前头所定的目标比前人的要崇高, 而且答应给真实的信者精神和现世的幸福。因此, 他们应当更努力地去获得它们, 而且要警惕不要过松懈而无纪律的生活, 要在一切方面证明他们值得获取安拉所许诺的回报。
a
12:112; 16:103; 18:3.
1939
Commentary:
The verse purports to say that the goal which the Quran sets before its followers is much nobler and more sublime than that of the former peoples and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised boons.
a
12:112; 16:103; 18:3.
1596
The goal which the Qur’an sets before its followers is nobler and more sublime than that of the former peoples, and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised Divine boons.
وَلَا تَقْتُلُوٓا۟ أَوْلَٰدَكُمْ خَشْيَةَ إِمْلَٰقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْـًٔا كَبِيرًا
6:152.
6:152.
Those miserly parents who do not give proper education to, or provide proper food and clothing for, their children, in fact, contribute both to their physical and moral death. The verse strongly condemns such "slaying" of innocent children who, if given right kind of education and afforded proper opportunities to rise to their full stature, are likely to become very useful members of the society. The "slaying of children" may also signify the questionable practice of unnecessary birth control which is encouraged in modern society.
The words khit’ and khata’ differ in their significance. Whereas the former is intentional, the latter may both be intentional and unintentional (Aqrab). The Qur’an has used the former word to establish the fact that the slaying of children is a crime at which human nature revolts and recoils and only a person devoid of all human feelings is capable of doing it.
6:152.
Important Words:
املاق (poverty) is the noun-infinitive from ملق. They say ملق الشیء i.e. he effaced or blotted out the thing. املق الرجل means, the man spent his money so much that he became poor. املق الثوب means, he washed the cloth. They say املق الدھر ماله i.e. time took away his money from his hands. املاق means, to be or grow poor; poverty (Aqrab).
Commentary:
V. 29 enjoins the giving of wealth in charity but not in a way as to do moral injury to the recipient or to involve the giver himself in pecuniary trouble. The verse under comment condemns the begrudging of adequate funds or means for the proper education and upbringing of children and calls it a form of killing. It does not, however, refer to the Arab custom of killing girls, which is dealt with elsewhere and which is nowhere said to be due to the fear of spending money on them. Girls were slain because their birth was looked upon as a source of disgrace and humiliation for their parents (16:59, 60 & 43:18).
Evidently there hardly lives a person so foolish as actually to kill his children in order to save his money. But there is no dearth of persons even among the so-called educated and cultured classes who "kill" their children by not giving them proper food or clothing. Children of miserly parents fall victim to various kinds of diseases because they are not given the food which is essential for the proper building up of strong and healthy bodies. These children die prematurely from malnutrition. This refusal to provide proper nourishment for them is as good as killing them and has been so called.
Taking the word قتل (killing) in a figurative sense those miserly parents who do not give proper education to their children contribute to the latter’s moral and intellectual death. The verse under comment very strongly condemns such "killing" of innocent children who, if given right kind of education and also afforded proper opportunities to rise to their full stature are capable of becoming very useful members of society. It exhorts Muslims not to spare money to equip their children physically and morally for a successful and respectable life.
The word قتل (killing) has been used in the verse in order forcibly to draw attention to the various indirect ways in which some parents cause the death of their children. One such form of killing is to neglect to provide proper nourishment for pregnant women or exact heavy tasks from them during their pregnancy or in the period of suckling, which has a very adverse effect on the health of the child. By using this word the Quran emphatically has drawn attention to all those direct or indirect causes that lead to the ruining of the physical or moral health of children.
The killing of children may also take the form of birth control which, however, is permissible if, for instance, by conception the life of a pregnant woman is considered, by competent medical authority, to be in danger in the event of her giving birth to a child. The words خطا (khit’an) and خطا (khat’an) differ in their significance), the former being intentional, while the latter may both be intentional or unintentional (Aqrab). The Quran has used the former word to bring home the fact that the killing of children is a crime at which human nature recoils and only a person devoid of all human feelings is capable of committing it. The expression ان قتلھم کان خطأ کبیرا also indicates that it is not killing by a lethal weapon or by poisoning or other similar means that is meant here. This latter kind of killing has been clearly mentioned in v. 34.
b
6:152.
b
6:152.
1961
Important Words:
املاق (poverty) is the noun-infinitive from ملق. They say ملق الشیء i.e. he effaced or blotted out the thing. املق الرجل means, the man spent his money so much that he became poor. املق الثوب means, he washed the cloth. They say املق الدھر ماله i.e. time took away his money from his hands. املاق means, to be or grow poor; poverty (Aqrab).
Commentary:
V. 29 enjoins the giving of wealth in charity but not in a way as to do moral injury to the recipient or to involve the giver himself in pecuniary trouble. The verse under comment condemns the begrudging of adequate funds or means for the proper education and upbringing of children and calls it a form of killing. It does not, however, refer to the Arab custom of killing girls, which is dealt with elsewhere and which is nowhere said to be due to the fear of spending money on them. Girls were slain because their birth was looked upon as a source of disgrace and humiliation for their parents (16:59, 60 & 43:18).
Evidently there hardly lives a person so foolish as actually to kill his children in order to save his money. But there is no dearth of persons even among the so-called educated and cultured classes who "kill" their children by not giving them proper food or clothing. Children of miserly parents fall victim to various kinds of diseases because they are not given the food which is essential for the proper building up of strong and healthy bodies. These children die prematurely from malnutrition. This refusal to provide proper nourishment for them is as good as killing them and has been so called.
Taking the word قتل (killing) in a figurative sense those miserly parents who do not give proper education to their children contribute to the latter’s moral and intellectual death. The verse under comment very strongly condemns such "killing" of innocent children who, if given right kind of education and also afforded proper opportunities to rise to their full stature are capable of becoming very useful members of society. It exhorts Muslims not to spare money to equip their children physically and morally for a successful and respectable life.
The word قتل (killing) has been used in the verse in order forcibly to draw attention to the various indirect ways in which some parents cause the death of their children. One such form of killing is to neglect to provide proper nourishment for pregnant women or exact heavy tasks from them during their pregnancy or in the period of suckling, which has a very adverse effect on the health of the child. By using this word the Quran emphatically has drawn attention to all those direct or indirect causes that lead to the ruining of the physical or moral health of children.
The killing of children may also take the form of birth control which, however, is permissible if, for instance, by conception the life of a pregnant woman is considered, by competent medical authority, to be in danger in the event of her giving birth to a child. The words خطا (khit’an) and خطا (khat’an) differ in their significance), the former being intentional, while the latter may both be intentional or unintentional (Aqrab). The Quran has used the former word to bring home the fact that the killing of children is a crime at which human nature recoils and only a person devoid of all human feelings is capable of committing it. The expression ان قتلھم کان خطأ کبیرا also indicates that it is not killing by a lethal weapon or by poisoning or other similar means that is meant here. This latter kind of killing has been clearly mentioned in v. 34.
a
6:152.
1613
Those miserly parents who do not give proper education to, or provide proper food and clothing for, their children, in fact, contribute both to their physical and moral death. The verse strongly condemns such "slaying" of innocent children who, if given right kind of education and afforded proper opportunities to rise to their full stature, are likely to become very useful members of the society. The "slaying of children" may also signify the questionable practice of unnecessary birth control which is encouraged in modern society.
1614
The words khit’ and khata’ differ in their significance. Whereas the former is intentional, the latter may both be intentional and unintentional (Aqrab). The Qur’an has used the former word to establish the fact that the slaying of children is a crime at which human nature revolts and recoils and only a person devoid of all human feelings is capable of doing it.
سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا
6:101; 39:68.
6:101; 39:68.
6:101; 39:68.
Commentary:
It is inconsistent with the dignity and greatness of God to grant nearness to His creatures through the medium of others and thus make difficult the path of those who seek His nearness. The Prophets of God come to make that path easy. They do not stand between God and His creatures.
a
6:101; 39:68.
a
6:101; 39:68.
1973
Commentary:
It is inconsistent with the dignity and greatness of God to grant nearness to His creatures through the medium of others and thus make difficult the path of those who seek His nearness. The Prophets of God come to make that path easy. They do not stand between God and His creatures.
d
6:101; 39:68.
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِ ۚ وَمَا جَعَلْنَا ٱلرُّءْيَا ٱلَّتِىٓ أَرَيْنَٰكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلْمَلْعُونَةَ فِى ٱلْقُرْءَانِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَٰنًا كَبِيرًا
17:2.
这里指的是本章第二节经文中所谈到的那一精神境界。在那一精神境界中, 穆圣看到自己领着所有其他的先知在耶路撒冷的那座犹太人的朝向寺里祈祷。这一梦境意示在将来的某一时间那些先知的追随者会参加到伊斯兰教的行列中来。这就是 “你的养主业已作了消灭那些人们 (的决定)” 这句话的意思。伊斯兰教的全面传播将紧跟在第59节经文中谈到的世界性灾难发生之后展开。
“被诅咒的树” 看来就是犹太民族。«古兰经» 反复谈到他们受到安拉的诅咒 (5:14, 61, 65, 79)。安拉从达五德时代起一直到现在诅咒着这个不幸的民族。这句话的这种解释, 在本章中述及以色列人时专门用 بَنِی اِسْرَائِيْل (Bani-Isra’il) 这一名称所暗示的这点上, 得到更多的证实。本章开始时谈到那个精神境界, 穆圣看到自己领导着以色列的许多先知在犹太教的中心--------耶路撒冷祈祷。这件事进一步证实了 “被诅咒的树” 的意思就是犹太民族这一假设, 因为 شَجَرَة (Shajarah) 这一单词意指一个部族。这节经文既谈到了那个精神境界, 又谈到了犹太民族 (被诅咒的树), 这一精神境界特别说他们是 “对人的考验罢了”。犹太人, 长期以来, 证明是人类许多痛苦和患难的根源, 尤其对穆斯林更是如此。
شجرۃ سے مراد خاندان اور قوم بھی ہوتی ہے۔ چنانچہ خاندان کے سلسلہ کو شجرہ ٔنسب کہتے ہیں۔ اقرب نے بھی شجرہ کے ایک معنے شجرہ ٔنسب یعنی خاندان کے سلسلہ کے کیے ہیں نہ صرف درخت کے۔ چونکہ قرآن کریم میں یہود کی قوم پر لعنت کی گئی ہے۔ اس لئے یہاں انہیں کا ذکر ہے۔
اس جگہ رؤیا اور ایک شجرۂ ملعونہ کا اکٹھا ذکر کیا گیا ہے اس سے مضمون واضح ہو جاتا ہے کیونکہ رؤیا اسی سورۃ میں اسراء کے واقعہ میں بیان کی گئی ہے اور اسراء وہ کشفی سفر تھا جو فلسطین کی طرف ہوا جو یہود کا مقام تھا اور شجرۂ ملعونہ سے بھی یہود مراد ہیں۔ پس دونوں کے اکٹھا ذکر کرنے سے ایک واقعہ نے دوسرے کی تفسیر کر دی ہے۔
17:2.
The reference here is to the Vision mentioned in v. 2 of this Surah. In this Vision the Holy Prophet saw himself leading all other Prophets in Prayers in the Temple at Jerusalem which was the Qiblah of the Jews. The Vision implied that in some future time the followers of those Prophets would join the fold of Islam. This is what is meant by the words, thy Lord has decreed the ruin of this people. The general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59.
'The cursed tree' seems to be the Jewish people who have been repeatedly mentioned in the Qur’an as having been cursed by God (5:14, 5:61, 5:65, 5:79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to our own time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, Bani- Isra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the centre of the Jewish Faith, lends further support to the assumption that by 'cursed tree' is meant the Jewish people, the word Shajarah signifying a tribe. The verse speaks both of the Vision and the Jewish people (the accursed tree) to whom this Vision specially refers as 'a trial for men.'
The Jews have, throughout the ages, proved to be a source of much misery and di
17:2.
Important Words:
احاط بالناس (has encompassed the people). احاط is derived from حاط. They say احاط به العدو i.e. the enemy surrounded him. احیط بفلان means, such a one was destroyed or his destruction drew near. احاط به علما means, he had a comprehensive or complete knowledge thereof, or he attained the utmost knowledge thereof. The Quranic expression ان ربک احاط بالناسmeans, verily thy Lord hath men in His grasp or power or hath destroyed them (Lane & Aqrab).
الشجرة الملعونة (the cursed tree). شجرة is the noun infinitive from شجر. They say شجر الامر بینھم i.e. the affair was or became confused or complicated so as to be a subject of disagreement or difference between them. شجرہ means, he tied it. شجرةmeans, a tree; the stock or origin of a man. They say ھو من شجرة طیبة i.e. he is of good stock or origin (Lane & Aqrab).
Commentary:
The reference in the words, When We said to thee, is to the Vision mentioned under v. 2 of this Surah. In that Vision the Holy Prophet saw himself leading all other Prophets in Prayers. The Vision implied that at some future time, the followers of those Prophets would join the fold of Islam. This is what is meant by the words, Thy Lord has encompassed the people. This general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59. The object of these disasters was to open the way for the propagation of Islam, to induce all men to rally round its banner and to demonstrate the futility of the present materialistic Western civilization to stand in its way. Some of these disasters have already taken place and others are waiting to shake the present order of things to its foundation.
The signs of these impending disasters are already in evidence everywhere in the world. They will be followed by conditions favourable to the general and widespread acceptance and expansion of Islam.
Commentators of the Quran have greatly differed as to what the expression الشجرة الملعونة (the accursed tree) means. According to some of them it means شجرة خبیثة (evil tree) mentioned in 14:27. The word خبیث (evil) meaning a thing devoid of all good is synonymous with ملعون (accursed) which means, far removed from good. But the word شجرةas shown under Important Words, also means, a family. According to this meaning of the word the expression الشجرة الملعونةappears to apply more appropriately to a people—the Jewish people—who have been repeatedly mentioned in the Quran as having been cursed by God (5:14, 61, 65, 79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to the present time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, BaniIsra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the Centre of the Jewish Faith, lends further support to the assumption that by الشجرة الملعونة (cursed tree) is meant the Jewish people.
The verse speaks both of "the vision" and the Jewish people (the accursed tree) to whom that Vision specially refers as "a trial for men". The Jews have, throughout the ages, proved a source of much misery and distress for mankind, particularly for Muslims, under whose benign rule they have enjoyed more freedom and security than under any other people. The two World Wars have been the result directly or indirectly of the plots and machinations of the Jews. They led an organized opposition to the German people in the First Great War and the Second Great War was also the result of their widespread and highly organized propaganda against Hitler. In the Russian Revolution which, too, forms a part of the Divine punishment (v. 59) the Jews took a prominent part and some of its foremost leaders are Jews by blood. The Jewish machinations have now extended to Palestine and have turned this "land of the Prophets" into a veritable hot-bed of intrigue, murder and arson. But all their intrigues and efforts to go back to, and take possession of, Palestine, will meet with only temporary success because this country has been divinely decreed to remain in Muslim hands.
b
17:2.
716
这里指的是本章第二节经文中所谈到的那一精神境界。在那一精神境界中, 穆圣看到自己领着所有其他的先知在耶路撒冷的那座犹太人的朝向寺里祈祷。这一梦境意示在将来的某一时间那些先知的追随者会参加到伊斯兰教的行列中来。这就是 “你的养主业已作了消灭那些人们 (的决定)” 这句话的意思。伊斯兰教的全面传播将紧跟在第59节经文中谈到的世界性灾难发生之后展开。
717
“被诅咒的树” 看来就是犹太民族。«古兰经» 反复谈到他们受到安拉的诅咒 (5:14, 61, 65, 79)。安拉从达五德时代起一直到现在诅咒着这个不幸的民族。这句话的这种解释, 在本章中述及以色列人时专门用 بَنِی اِسْرَائِيْل (Bani-Isra’il) 这一名称所暗示的这点上, 得到更多的证实。本章开始时谈到那个精神境界, 穆圣看到自己领导着以色列的许多先知在犹太教的中心--------耶路撒冷祈祷。这件事进一步证实了 “被诅咒的树” 的意思就是犹太民族这一假设, 因为 شَجَرَة (Shajarah) 这一单词意指一个部族。这节经文既谈到了那个精神境界, 又谈到了犹太民族 (被诅咒的树), 这一精神境界特别说他们是 “对人的考验罢了”。犹太人, 长期以来, 证明是人类许多痛苦和患难的根源, 尤其对穆斯林更是如此。
1
شجرۃ سے مراد خاندان اور قوم بھی ہوتی ہے۔ چنانچہ خاندان کے سلسلہ کو شجرہ ٔنسب کہتے ہیں۔ اقرب نے بھی شجرہ کے ایک معنے شجرہ ٔنسب یعنی خاندان کے سلسلہ کے کیے ہیں نہ صرف درخت کے۔ چونکہ قرآن کریم میں یہود کی قوم پر لعنت کی گئی ہے۔ اس لئے یہاں انہیں کا ذکر ہے۔
2
اس جگہ رؤیا اور ایک شجرۂ ملعونہ کا اکٹھا ذکر کیا گیا ہے اس سے مضمون واضح ہو جاتا ہے کیونکہ رؤیا اسی سورۃ میں اسراء کے واقعہ میں بیان کی گئی ہے اور اسراء وہ کشفی سفر تھا جو فلسطین کی طرف ہوا جو یہود کا مقام تھا اور شجرۂ ملعونہ سے بھی یہود مراد ہیں۔ پس دونوں کے اکٹھا ذکر کرنے سے ایک واقعہ نے دوسرے کی تفسیر کر دی ہے۔
a
17:2.
1990
Important Words:
احاط بالناس (has encompassed the people). احاط is derived from حاط. They say احاط به العدو i.e. the enemy surrounded him. احیط بفلان means, such a one was destroyed or his destruction drew near. احاط به علما means, he had a comprehensive or complete knowledge thereof, or he attained the utmost knowledge thereof. The Quranic expression ان ربک احاط بالناسmeans, verily thy Lord hath men in His grasp or power or hath destroyed them (Lane & Aqrab).
الشجرة الملعونة (the cursed tree). شجرة is the noun infinitive from شجر. They say شجر الامر بینھم i.e. the affair was or became confused or complicated so as to be a subject of disagreement or difference between them. شجرہ means, he tied it. شجرةmeans, a tree; the stock or origin of a man. They say ھو من شجرة طیبة i.e. he is of good stock or origin (Lane & Aqrab).
Commentary:
The reference in the words, When We said to thee, is to the Vision mentioned under v. 2 of this Surah. In that Vision the Holy Prophet saw himself leading all other Prophets in Prayers. The Vision implied that at some future time, the followers of those Prophets would join the fold of Islam. This is what is meant by the words, Thy Lord has encompassed the people. This general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59. The object of these disasters was to open the way for the propagation of Islam, to induce all men to rally round its banner and to demonstrate the futility of the present materialistic Western civilization to stand in its way. Some of these disasters have already taken place and others are waiting to shake the present order of things to its foundation.
The signs of these impending disasters are already in evidence everywhere in the world. They will be followed by conditions favourable to the general and widespread acceptance and expansion of Islam.
Commentators of the Quran have greatly differed as to what the expression الشجرة الملعونة (the accursed tree) means. According to some of them it means شجرة خبیثة (evil tree) mentioned in 14:27. The word خبیث (evil) meaning a thing devoid of all good is synonymous with ملعون (accursed) which means, far removed from good. But the word شجرةas shown under Important Words, also means, a family. According to this meaning of the word the expression الشجرة الملعونةappears to apply more appropriately to a people—the Jewish people—who have been repeatedly mentioned in the Quran as having been cursed by God (5:14, 61, 65, 79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to the present time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, BaniIsra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the Centre of the Jewish Faith, lends further support to the assumption that by الشجرة الملعونة (cursed tree) is meant the Jewish people.
The verse speaks both of "the vision" and the Jewish people (the accursed tree) to whom that Vision specially refers as "a trial for men". The Jews have, throughout the ages, proved a source of much misery and distress for mankind, particularly for Muslims, under whose benign rule they have enjoyed more freedom and security than under any other people. The two World Wars have been the result directly or indirectly of the plots and machinations of the Jews. They led an organized opposition to the German people in the First Great War and the Second Great War was also the result of their widespread and highly organized propaganda against Hitler. In the Russian Revolution which, too, forms a part of the Divine punishment (v. 59) the Jews took a prominent part and some of its foremost leaders are Jews by blood. The Jewish machinations have now extended to Palestine and have turned this "land of the Prophets" into a veritable hot-bed of intrigue, murder and arson. But all their intrigues and efforts to go back to, and take possession of, Palestine, will meet with only temporary success because this country has been divinely decreed to remain in Muslim hands.
c
17:2.
1627A
The reference here is to the Vision mentioned in v. 2 of this Surah. In this Vision the Holy Prophet saw himself leading all other Prophets in Prayers in the Temple at Jerusalem which was the Qiblah of the Jews. The Vision implied that in some future time the followers of those Prophets would join the fold of Islam. This is what is meant by the words, thy Lord has decreed the ruin of this people. The general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59.
1628
'The cursed tree' seems to be the Jewish people who have been repeatedly mentioned in the Qur’an as having been cursed by God (5:14, 5:61, 5:65, 5:79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to our own time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, Bani- Isra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the centre of the Jewish Faith, lends further support to the assumption that by 'cursed tree' is meant the Jewish people, the word Shajarah signifying a tribe. The verse speaks both of the Vision and the Jewish people (the accursed tree) to whom this Vision specially refers as 'a trial for men.'
The Jews have, throughout the ages, proved to be a source of much misery and di
إِلَّا رَحْمَةً مِّن رَّبِّكَ ۚ إِنَّ فَضْلَهُۥ كَانَ عَلَيْكَ كَبِيرًا
28:87.
28:87.
28:87.
Commentary:
The meaning of the expression, Surely, His grace towards thee is great, among other things, is that when the spirit of the Quran disappeared from the world and its letter only remained, God alone could and would bring it back.
a
28:87.
a
28:87.
2017
Commentary:
The meaning of the expression, Surely, His grace towards thee is great, among other things, is that when the spirit of the Quran disappeared from the world and its letter only remained, God alone could and would bring it back.
a
28:87.
فَجَعَلَهُمْ جُذَٰذًا إِلَّا كَبِيرًا لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ
37:94.
37:94.
Important Words:
جذاذاً (pieces) is inf. noun from جذ. They say, جذہ i.e. he cut it and broke it into pieces. جذ فی سیرہ means, he walked quickly (Lane).
Commentary:
The pronoun ہ in the expression الیه may refer either to God, or to the chief idol or to Abraham himself. As referring to Abraham, the meaning of the verse would be that he broke all the idols except the chief among them so that his people should have recourse to him to ask him who had broken their idols and that when they should come to him he should tell them that instead of inquiring from him they should put the same question to their chief idol. This was a very effective and forcible way of bringing home to the idolaters the futility of worshipping mere lifeless blocks of wood or stone.
If the pronoun ہ be taken to refer to God, then the meaning would be that Abraham broke the idols of his people so that when they should see them broken into pieces they should realize their complete powerlessness and uselessness and so turn to God.
It may be noted here that the idols belonged to Abraham’s own family. Otherwise it was not right and proper for him to break other people’s idols.
c
37:94.
a
37:94.
2396
Important Words:
جذاذاً (pieces) is inf. noun from جذ. They say, جذہ i.e. he cut it and broke it into pieces. جذ فی سیرہ means, he walked quickly (Lane).
Commentary:
The pronoun ہ in the expression الیه may refer either to God, or to the chief idol or to Abraham himself. As referring to Abraham, the meaning of the verse would be that he broke all the idols except the chief among them so that his people should have recourse to him to ask him who had broken their idols and that when they should come to him he should tell them that instead of inquiring from him they should put the same question to their chief idol. This was a very effective and forcible way of bringing home to the idolaters the futility of worshipping mere lifeless blocks of wood or stone.
If the pronoun ہ be taken to refer to God, then the meaning would be that Abraham broke the idols of his people so that when they should see them broken into pieces they should realize their complete powerlessness and uselessness and so turn to God.
It may be noted here that the idols belonged to Abraham’s own family. Otherwise it was not right and proper for him to break other people’s idols.
d
37:94.
1897
The pronoun hi in the expression, Ilaihi, may refer either to God, or to the chief idol or to Abraham himself.
فَقَدْ كَذَّبُوكُم بِمَا تَقُولُونَ فَمَا تَسْتَطِيعُونَ صَرْفًا وَلَا نَصْرًا ۚ وَمَن يَظْلِم مِّنكُمْ نُذِقْهُ عَذَابًا كَبِيرًا
ترجمہ میں ضمیرکی بجائے ظاہر اسم استعمال کیا گیا ہے تاکہ مضمون واضح ہو جائے۔
1
ترجمہ میں ضمیرکی بجائے ظاہر اسم استعمال کیا گیا ہے تاکہ مضمون واضح ہو جائے۔
۞ وَقَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا لَوْلَآ أُنزِلَ عَلَيْنَا ٱلْمَلَٰٓئِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ ٱسْتَكْبَرُوا۟ فِىٓ أَنفُسِهِمْ وَعَتَوْ عُتُوًّا كَبِيرًا
10:8, 12.
10:8, 12.
Commentary:
The disbelievers in their conceit and arrogance seem to be satisfied with nothing less than that angels should descend upon them or God Himself should speak to them to bear witness to the truth of the Prophet.
b
10:8, 12.
b
10:8, 12.
2658
Commentary:
The disbelievers in their conceit and arrogance seem to be satisfied with nothing less than that angels should descend upon them or God Himself should speak to them to bear witness to the truth of the Prophet.
b
10:8, 12.
2071A
See {252}.
فَلَا تُطِعِ ٱلْكَٰفِرِينَ وَجَٰهِدْهُم بِهِۦ جِهَادًا كَبِيرًا
按照这节经文的意思, 伟大而真正的 جِهَادْ (Jihad) 是传播 «古兰经» 的教义。因此, 力求传播伊斯兰教以及散布它的教义, 是责成穆斯林始终要以持久的热忱来进行的 جِهَادْ (Jihad, 在安拉道上做极大的奋斗)。穆圣在一次远征归来后说的正是这种 جِهَادْ (Jihad)。据说穆圣曾经说过: “我们已从较小的 جِهَادْ (Jihad) 回到较大的 جِهَادْ (Jihad) 这里来了” (رَدُّ الْمُحْتَارْ, Raddul-Muhtar)。
بعض لوگ سمجھتے ہیں کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ میں جو فرمایا ہے لَا اَعْبُدُ مَا تَعْبُدُوْنَ یہ پہلا حکم ہے۔ حالانکہ سورۃ الفرقان بھی مکی ہے اور اس میں بھی صاف فرما دیا ہے کہ کافروں کی بات کبھی نہیں ماننی اور قرآن کریم سے ان کا رد ّ کرنا ہے۔ اس قسم کی کھلی آیات کے موجود ہوتے ہوئے یہ سمجھنا کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ کی سورۃ اس لئے نازل ہوئی کہ کفار مکہ نے یہ پیش کیا تھا کہ کبھی ہم تمہارے خدا کی عبادت کر لیں گے۔ اور کبھی تم ہمارے معبودوں کی عبادت کر لیا کرو۔ جس پر رسول کریم صلی اللہ علیہ وسلم نے فرمایا کہ میں اس معاملہ میں سوچ کر
The great and real Jihad, according to this verse, is to preach the Message of the Qur’an. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the Jihad which the Muslims are enjoined always to carry on with unabated zeal. It is this Jihad to which the Holy Prophet referred when, on returning from an expedition, he is reported to have said: "We have returned from the smaller Jihad to the greater Jihad" (Raddul-Mukhtar). See also {1957} and {1958}.
Commentary:
This verse throws a flood of light on the Islamic conception of jihad which unfortunately has been much misunderstood, alike by the adversaries and the so-called followers of Islam. The great and real jihad, according to this verse, is to preach the Message of the Quran. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the jihad which the Muslims are enjoined always to carry on with unabated zeal. The jihad with the sword which the Holy Prophet and early Muslims had to wage under their own peculiar circumstances was a passing phase. Those who sought to destroy Islam by the sword themselves perished by the sword. Unless a people wage war against Muslims in order to exterminate Islam, no fight in which Muslims are engaged is called jihad, but to fight in defence of one’s hearth and home is also a very sacred duty and those who are killed in such a fight also die the death of martyrs, according to a saying of the Holy Prophet, viz. من قتل دون ماله و عرضه فھو شھید i.e. he who is killed while defending his property and honour is a martyr (Bukhari Kitabu1-Mazalim wal-Ghasb).
It is worthy of note that this Surah was revealed at Mecca when only a few persons of no high social standing had accepted Islam and even those few individuals were being severely persecuted and the fate of the new Faith itself was hanging in the balance. It was then out of the question even remotely to refer to jihad with the sword. In fact, jihad with the sword was only a side issue of the Prophet’s activities. The Holy Prophet’s real jihad consisted in unceasing fight against the forces of darkness and he waged this jihad with unabated zeal and undiminished vigour as long as he lived and this jihad will continue to be relentlessly waged by his true followers till the end of time, not with the sword but with the Quran. It is to this jihad that the verse under comment refers and it is this jihad to which the Holy Prophet referred when on returning from an expedition he is reported to have said رجعنا من الجھاد الاصغر الی الجھاد الاکبر i.e. we have returned from the smaller jihad to the greater jihad (Raddul-Muhtar). See also 22:40.
920
按照这节经文的意思, 伟大而真正的 جِهَادْ (Jihad) 是传播 «古兰经» 的教义。因此, 力求传播伊斯兰教以及散布它的教义, 是责成穆斯林始终要以持久的热忱来进行的 جِهَادْ (Jihad, 在安拉道上做极大的奋斗)。穆圣在一次远征归来后说的正是这种 جِهَادْ (Jihad)。据说穆圣曾经说过: “我们已从较小的 جِهَادْ (Jihad) 回到较大的 جِهَادْ (Jihad) 这里来了” (رَدُّ الْمُحْتَارْ, Raddul-Muhtar)。
4
بعض لوگ سمجھتے ہیں کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ میں جو فرمایا ہے لَا اَعْبُدُ مَا تَعْبُدُوْنَ یہ پہلا حکم ہے۔ حالانکہ سورۃ الفرقان بھی مکی ہے اور اس میں بھی صاف فرما دیا ہے کہ کافروں کی بات کبھی نہیں ماننی اور قرآن کریم سے ان کا رد ّ کرنا ہے۔ اس قسم کی کھلی آیات کے موجود ہوتے ہوئے یہ سمجھنا کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ کی سورۃ اس لئے نازل ہوئی کہ کفار مکہ نے یہ پیش کیا تھا کہ کبھی ہم تمہارے خدا کی عبادت کر لیں گے۔ اور کبھی تم ہمارے معبودوں کی عبادت کر لیا کرو۔ جس پر رسول کریم صلی اللہ علیہ وسلم نے فرمایا کہ میں اس معاملہ میں سوچ کر
2684
Commentary:
This verse throws a flood of light on the Islamic conception of jihad which unfortunately has been much misunderstood, alike by the adversaries and the so-called followers of Islam. The great and real jihad, according to this verse, is to preach the Message of the Quran. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the jihad which the Muslims are enjoined always to carry on with unabated zeal. The jihad with the sword which the Holy Prophet and early Muslims had to wage under their own peculiar circumstances was a passing phase. Those who sought to destroy Islam by the sword themselves perished by the sword. Unless a people wage war against Muslims in order to exterminate Islam, no fight in which Muslims are engaged is called jihad, but to fight in defence of one’s hearth and home is also a very sacred duty and those who are killed in such a fight also die the death of martyrs, according to a saying of the Holy Prophet, viz. من قتل دون ماله و عرضه فھو شھید i.e. he who is killed while defending his property and honour is a martyr (Bukhari Kitabu1-Mazalim wal-Ghasb).
It is worthy of note that this Surah was revealed at Mecca when only a few persons of no high social standing had accepted Islam and even those few individuals were being severely persecuted and the fate of the new Faith itself was hanging in the balance. It was then out of the question even remotely to refer to jihad with the sword. In fact, jihad with the sword was only a side issue of the Prophet’s activities. The Holy Prophet’s real jihad consisted in unceasing fight against the forces of darkness and he waged this jihad with unabated zeal and undiminished vigour as long as he lived and this jihad will continue to be relentlessly waged by his true followers till the end of time, not with the sword but with the Quran. It is to this jihad that the verse under comment refers and it is this jihad to which the Holy Prophet referred when on returning from an expedition he is reported to have said رجعنا من الجھاد الاصغر الی الجھاد الاکبر i.e. we have returned from the smaller jihad to the greater jihad (Raddul-Muhtar). See also 22:40.
2084
The great and real Jihad, according to this verse, is to preach the Message of the Qur’an. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the Jihad which the Muslims are enjoined always to carry on with unabated zeal. It is this Jihad to which the Holy Prophet referred when, on returning from an expedition, he is reported to have said: "We have returned from the smaller Jihad to the greater Jihad" (Raddul-Mukhtar). See also {1957} and {1958}.
وَبَشِّرِ ٱلْمُؤْمِنِينَ بِأَنَّ لَهُم مِّنَ ٱللَّهِ فَضْلًا كَبِيرًا
رَبَّنَآ ءَاتِهِمْ ضِعْفَيْنِ مِنَ ٱلْعَذَابِ وَٱلْعَنْهُمْ لَعْنًا كَبِيرًا
وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا
除了许诺给走正道的信者后世的精神王国之外, 穆圣的伙伴在今生里还受赐掌握大权的时代。
In addition to the spiritual kingdom that the righteous believers are promised in the Hereafter, the Companions of the Holy Prophet were given mastery of the great empires of the time in this very life.
Commentary:
In addition to the spiritual kingdom that the righteous believers have been promised for the Hereafter, they were given mastery of the great empires of the time in this very life.
1552
除了许诺给走正道的信者后世的精神王国之外, 穆圣的伙伴在今生里还受赐掌握大权的时代。
4491
Commentary:
In addition to the spiritual kingdom that the righteous believers have been promised for the Hereafter, they were given mastery of the great empires of the time in this very life.
3198
In addition to the spiritual kingdom that the righteous believers are promised in the Hereafter, the Companions of the Holy Prophet were given mastery of the great empires of the time in this very life.