لَهُۥٓ
Appears 24 times in Quran
Occurrences in Quran
Found 24 verses containing "لَهُۥٓ".
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَٰعِفَهُۥ لَهُۥٓ أَضْعَافًا كَثِيرَةً ۚ وَٱللَّهُ يَقْبِضُ وَيَبْصُۜطُ وَإِلَيْهِ تُرْجَعُونَ
57:12, 19; 64:18.
یُقْرِضُ اَقْرَضَ سے نکلا ہے اور اس کے معنے قرض دینے کے بھی ہیں اور کاٹ کر الگ کر دینے کے بھی۔ اور قَرْضًا کے معنے کاٹنے کے بھی ہیں اور قرض کے بھی‘ نیز یہ بھی ہو سکتا ہے کہ مصدر بمعنے اسم مفعول یعنی مُقْرَضٌ کے صیغہ میں استعمال ہوا ہو یعنی جو چیز کاٹ کر علیحدہ کر دی جائے۔ اس جگہ اللہ تعالیٰ کی نسبت چونکہ یہ الفاظ استعمال ہوئے ہیں اس لئے آخری معنے زیادہ مناسب ہیں۔ (ان معنوں کے لئے دیکھئے مفردات راغب)
57:12, 19; 64:18.
The Qur’an speaks of spending money in the cause of Allah as giving a loan to Him, meaning thereby that money spent for the promotion of righteous causes should not be regarded as money wasted.
57:12, 19; 64:18.
Important Words:
یقرض (will lend) is derived from اقرض which again is derived from قرض. They say قرض الشیء i.e. he cut or severed the thing.اقرضه means, he gave him a loan. اقرض فلانا means, he cut off for him a portion so that he may requite or recompense it. قرضmeans, the act of giving a loan; a loan itself; any good or evil act which brings reward or punishment (Lane).
یقبض (receives) is derived from قبض. They say قبض الشیء i.e. he got hold of it; he received it. قبض یدہ عنه means, he kept back or withdrew his hand from it. قبض الله رزقه means, God straitened his means and lessened his provision (Aqrab).
Commentary:
This verse gives the second means of national advancement, i.e. free expenditure in nation-saving and nation-building affairs. If a nation desires to rise and prosper, it must spend money freely for national purposes, which include helping the poor and the needy. The Quran speaks of spending money in the cause of Allah as giving a loan to God, meaning thereby that money spent in the cause of God should not be regarded as something wasted or even consumed. It should be considered as something given to God as a loan which He would return to the lender manifold. The word loan, however, should not cause any misunderstanding. God needs no loans, for He is not only Self-Sufficient, but is also the Supporter and Sustainer of all other beings and things. He has used the term to indicate that one who spends in the cause of Allah will receive an ample reward from Him; his money, as it were, will be returned to him, being multiplied many times.
The interrogative form in the clause, Who is it that will lend, is used by way of exhortation, and the words, a goodly loan, have been added to indicate that this money is to be spent with a willing and cheerful heart.
It should be noted that apart from specifically national expenditures, the spending of money to help the poor and the needy also is tantamount to giving a loan to God. The Holy Prophet is reported to have said, "God will say to the sinful man on the Day of Judgement, O son of man, I fell ill, but you paid Me no visit; I asked you for food, but you gave Me no food; I asked you for water but you gave Me no water. The man will say, O my Lord, when didst Thou fall ill that I did not visit Thee? When didst Thou ask for food that I did not give it to Thee? When didst Thou ask for water that I gave it Thee not?' God will say, O son of man, know you not that one of My servants fell ill and you did not pay him a visit, he asked you for food and you did not give it to him; and he asked you for water and you gave him no water" (Muslim, ch. on Birri Was-Silah). This shows that spending money for the poor and the needy is tantamount to giving money to God.
The words, Allah receives and enlarges, signify that God accepts the money spent in His cause and multiplies it exceedingly so that the reward a man gets is out of all proportion to what he spends. The words, and to Him shall you be made to return, have been added to point out that, though virtuous men get their reward even in this life, yet what is in store for them in the next is far greater.
c
57:12, 19; 64:18.
2
یُقْرِضُ اَقْرَضَ سے نکلا ہے اور اس کے معنے قرض دینے کے بھی ہیں اور کاٹ کر الگ کر دینے کے بھی۔ اور قَرْضًا کے معنے کاٹنے کے بھی ہیں اور قرض کے بھی‘ نیز یہ بھی ہو سکتا ہے کہ مصدر بمعنے اسم مفعول یعنی مُقْرَضٌ کے صیغہ میں استعمال ہوا ہو یعنی جو چیز کاٹ کر علیحدہ کر دی جائے۔ اس جگہ اللہ تعالیٰ کی نسبت چونکہ یہ الفاظ استعمال ہوئے ہیں اس لئے آخری معنے زیادہ مناسب ہیں۔ (ان معنوں کے لئے دیکھئے مفردات راغب)
a
57:12, 19; 64:18.
252
Important Words:
یقرض (will lend) is derived from اقرض which again is derived from قرض. They say قرض الشیء i.e. he cut or severed the thing.اقرضه means, he gave him a loan. اقرض فلانا means, he cut off for him a portion so that he may requite or recompense it. قرضmeans, the act of giving a loan; a loan itself; any good or evil act which brings reward or punishment (Lane).
یقبض (receives) is derived from قبض. They say قبض الشیء i.e. he got hold of it; he received it. قبض یدہ عنه means, he kept back or withdrew his hand from it. قبض الله رزقه means, God straitened his means and lessened his provision (Aqrab).
Commentary:
This verse gives the second means of national advancement, i.e. free expenditure in nation-saving and nation-building affairs. If a nation desires to rise and prosper, it must spend money freely for national purposes, which include helping the poor and the needy. The Quran speaks of spending money in the cause of Allah as giving a loan to God, meaning thereby that money spent in the cause of God should not be regarded as something wasted or even consumed. It should be considered as something given to God as a loan which He would return to the lender manifold. The word loan, however, should not cause any misunderstanding. God needs no loans, for He is not only Self-Sufficient, but is also the Supporter and Sustainer of all other beings and things. He has used the term to indicate that one who spends in the cause of Allah will receive an ample reward from Him; his money, as it were, will be returned to him, being multiplied many times.
The interrogative form in the clause, Who is it that will lend, is used by way of exhortation, and the words, a goodly loan, have been added to indicate that this money is to be spent with a willing and cheerful heart.
It should be noted that apart from specifically national expenditures, the spending of money to help the poor and the needy also is tantamount to giving a loan to God. The Holy Prophet is reported to have said, "God will say to the sinful man on the Day of Judgement, O son of man, I fell ill, but you paid Me no visit; I asked you for food, but you gave Me no food; I asked you for water but you gave Me no water. The man will say, O my Lord, when didst Thou fall ill that I did not visit Thee? When didst Thou ask for food that I did not give it to Thee? When didst Thou ask for water that I gave it Thee not?' God will say, O son of man, know you not that one of My servants fell ill and you did not pay him a visit, he asked you for food and you did not give it to him; and he asked you for water and you gave him no water" (Muslim, ch. on Birri Was-Silah). This shows that spending money for the poor and the needy is tantamount to giving money to God.
The words, Allah receives and enlarges, signify that God accepts the money spent in His cause and multiplies it exceedingly so that the reward a man gets is out of all proportion to what he spends. The words, and to Him shall you be made to return, have been added to point out that, though virtuous men get their reward even in this life, yet what is in store for them in the next is far greater.
c
57:12, 19; 64:18.
305
The Qur’an speaks of spending money in the cause of Allah as giving a loan to Him, meaning thereby that money spent for the promotion of righteous causes should not be regarded as money wasted.
يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٌ ۚ فَإِن لَّمْ يَكُن لَّهُۥ وَلَدٌ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُ ۚ فَإِن كَانَ لَهُۥٓ إِخْوَةٌ فَلِأُمِّهِ ٱلسُّدُسُ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِى بِهَآ أَوْ دَيْنٍ ۗ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
4:177.
这节经文规定一个死者的近亲不论男女或出生的先后应得他遗产的份额。儿女、双亲、丈夫与妻子是主要继承人, 如果他们活着, 不论在什么情况下应得自己的一份, 其他有名份的亲戚只能在特殊情况下得到他们的一份。男的比女的应得的份额要多一倍, 因为他们负责维持家计 (مَعَانِی, Ma‘ani, ii.P.32)。这节经文开始时制定关于子女所得份额的比例的一般法则。一个儿子应得等于两个女儿的份额。因此, 凡是儿子和女儿都有的情况下, 就按这一法则办事。如果只有女儿而没有儿子, 经文规定把遗产的三分之二分给两个以上的女儿; 把二分之一给独生女。如果是两个女儿那应该分得多少, 经文没明确说明。但此句中用一个连接词 ف (fa, 但是), “但是如果有两个以上的女儿”, 这清楚地指出两个女儿已包括在前面 “两个女儿” 这几个字中。而且两个女人应得的份数可以在这节经文开始时所说的男女应得份数的比例中推想出来。按照那个比例, 一个儿子可得两个女儿的份数。因此, 如果有一个儿子和一个女儿, 那个儿子可得三分之二的遗产。可是, 由于一个儿子可得等于 “两个女儿” 的份额, 因此没有儿子而有两个女儿的情况下可得三分之二, 即等于经文明确说明给三个女儿相同的份额。因此, 这节经文的结构表明, 如果死者有两个女儿而没有儿子, 她们像有三个女儿的情况那样也可得三分之二的遗产。假如 «古兰经» 的这一句并不指两个女儿应得的份额, 那么, 这句用字就应该像这样, “一个男人应得一个女人两倍的份额”, 而不是像现在那样的句子。关于双亲的份额经文中谈了三种情况: (1) 如果一个人死了留下一个或几个儿女, 那么, 父母亲中每个人应得六分之一。(2) 如果一个人死后无儿女, 他的父母是惟一继承人 (死者没有妻子或丈夫), 那么, 母亲应得三分之一的财产, 其馀的三分之二归父亲所有。(3) 还有第三种情况, 实际上是第二种情况的例外。一个人死后无嗣, 他的父母亲是惟一的继承人, 但他有兄弟姐妹, 那么, 虽然他的兄弟姐妹不能继承他的财产, 但他们的存在会影响他父母亲的份额, 因为, 在这种情况下, 母亲将得六分之一 (不是像第二种情况那样得三份之一), 其余的六分之五归父亲所有。父亲在这种情况下被授予较大的份额的理由是, 父亲还要负担死者兄弟姐妹的生活。关于继承权的这一论题, 在随后的经文中继续谈下去。
4:177.
Father and mother both (Lane).
Walad means, (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. The word is used both as singular and plural, feminine and masculine (Lane).
The verse prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of his family (Ma‘ani, ii. p.32). The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So, wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two- thirds of the legacy to the daughters, if there are more than two of them; and one-half if there is only one. The share of daughters in case there are two is not expressly stated. But the use of the conjunction fa’ (but) in the clause, but if there be
4:177.
Important Words:
ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).
ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).
Commentary:
This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.
Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).
The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.
The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.
The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).
The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.
b
4:177.
314
这节经文规定一个死者的近亲不论男女或出生的先后应得他遗产的份额。儿女、双亲、丈夫与妻子是主要继承人, 如果他们活着, 不论在什么情况下应得自己的一份, 其他有名份的亲戚只能在特殊情况下得到他们的一份。男的比女的应得的份额要多一倍, 因为他们负责维持家计 (مَعَانِی, Ma‘ani, ii.P.32)。这节经文开始时制定关于子女所得份额的比例的一般法则。一个儿子应得等于两个女儿的份额。因此, 凡是儿子和女儿都有的情况下, 就按这一法则办事。如果只有女儿而没有儿子, 经文规定把遗产的三分之二分给两个以上的女儿; 把二分之一给独生女。如果是两个女儿那应该分得多少, 经文没明确说明。但此句中用一个连接词 ف (fa, 但是), “但是如果有两个以上的女儿”, 这清楚地指出两个女儿已包括在前面 “两个女儿” 这几个字中。而且两个女人应得的份数可以在这节经文开始时所说的男女应得份数的比例中推想出来。按照那个比例, 一个儿子可得两个女儿的份数。因此, 如果有一个儿子和一个女儿, 那个儿子可得三分之二的遗产。可是, 由于一个儿子可得等于 “两个女儿” 的份额, 因此没有儿子而有两个女儿的情况下可得三分之二, 即等于经文明确说明给三个女儿相同的份额。因此, 这节经文的结构表明, 如果死者有两个女儿而没有儿子, 她们像有三个女儿的情况那样也可得三分之二的遗产。假如 «古兰经» 的这一句并不指两个女儿应得的份额, 那么, 这句用字就应该像这样, “一个男人应得一个女人两倍的份额”, 而不是像现在那样的句子。关于双亲的份额经文中谈了三种情况: (1) 如果一个人死了留下一个或几个儿女, 那么, 父母亲中每个人应得六分之一。(2) 如果一个人死后无儿女, 他的父母是惟一继承人 (死者没有妻子或丈夫), 那么, 母亲应得三分之一的财产, 其馀的三分之二归父亲所有。(3) 还有第三种情况, 实际上是第二种情况的例外。一个人死后无嗣, 他的父母亲是惟一的继承人, 但他有兄弟姐妹, 那么, 虽然他的兄弟姐妹不能继承他的财产, 但他们的存在会影响他父母亲的份额, 因为, 在这种情况下, 母亲将得六分之一 (不是像第二种情况那样得三份之一), 其余的六分之五归父亲所有。父亲在这种情况下被授予较大的份额的理由是, 父亲还要负担死者兄弟姐妹的生活。关于继承权的这一论题, 在随后的经文中继续谈下去。
b
4:177.
494
Important Words:
ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).
ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).
Commentary:
This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.
Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).
The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.
The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.
The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).
The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.
b
4:177.
573
Father and mother both (Lane).
574
Walad means, (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. The word is used both as singular and plural, feminine and masculine (Lane).
574A
The verse prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of his family (Ma‘ani, ii. p.32). The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So, wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two- thirds of the legacy to the daughters, if there are more than two of them; and one-half if there is only one. The share of daughters in case there are two is not expressly stated. But the use of the conjunction fa’ (but) in the clause, but if there be
وَإِن يَمْسَسْكَ ٱللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَ ۖ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
10:108.
10:108.
10:108.
Commentary:
It is his own actions that are the cause of all harm that befalls a man. The words, if Allah touch thee with affliction, therefore, do not mean that God is the cause of affliction. They are meant to convey the idea that God being the first cause of all things, everything that happens in the universe is in a way attributable to Him. The expression is also intended to hint that it is God alone Who can remove man’s afflictions.
Happiness indeed comes from God, Who is the real source of all good. This is why, when speaking of happiness coming to man, the Quran uses the expression, He has power to do all that He wills.
e
10:108.
a
10:108.
765
Commentary:
It is his own actions that are the cause of all harm that befalls a man. The words, if Allah touch thee with affliction, therefore, do not mean that God is the cause of affliction. They are meant to convey the idea that God being the first cause of all things, everything that happens in the universe is in a way attributable to Him. The expression is also intended to hint that it is God alone Who can remove man’s afflictions.
Happiness indeed comes from God, Who is the real source of all good. This is why, when speaking of happiness coming to man, the Quran uses the expression, He has power to do all that He wills.
b
10:108.
قُلْ أَنَدْعُوا۟ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰٓ أَعْقَابِنَا بَعْدَ إِذْ هَدَىٰنَا ٱللَّهُ كَٱلَّذِى ٱسْتَهْوَتْهُ ٱلشَّيَٰطِينُ فِى ٱلْأَرْضِ حَيْرَانَ لَهُۥٓ أَصْحَٰبٌ يَدْعُونَهُۥٓ إِلَى ٱلْهُدَى ٱئْتِنَا ۗ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ۖ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ ٱلْعَٰلَمِينَ
21:67; 22:78.
21:67; 22:78.
The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
21:67; 22:74.
Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
Commentary:
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.
d
21:67; 22:78.
a
21:67; 22:74.
817
Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
Commentary:
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.
a
21:67; 22:78.
862
The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيْمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَ ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
29:28.
29:28.
Ayyub or Job is the hero of the Book of Job. He is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his native place. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. He was not an Israelite, having descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in extreme adversity. He still lives in the memory of mankind as a paragon of patience (Jewish Enc. & Enc. of Islam).
29:28.
Important Words:
ایوب (Ayyub or Job), who is the hero of the Book of Job, is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his country. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. Job was not an Israelite, having been descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in the extreme. He still lives in the memory of mankind as a paragon of patience (Jew. Enc. & Encyclopaedia of Islam).
داود (David or Dawud) has been taken to mean (1) beloved or friend; or (2) paternal uncle; or (3) best of all. King of Judah and Israel, David, who was of Israelite origin being from the tribe of Judah, was founder of the Judean dynasty at Jerusalem. The date of his reign is generally fixed at about 1010-970 B.C. He was a great warrior and a great statesman. His importance as the real builder of the Hebrew Kingdom can hardly be overestimated. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Towards the end of his life David had to suffer much at the hands of scheming slanderers, which deeply grieved him. He has poured out his grief in his celebrated Psalms (Enc. Brit. & Enc. Bib.). The Quran, however, absolves him from the charges imputed to him in the Bible (38:19-26).
سلیمان (Solomon) was the second son of David & Bath-Sheba and the third king of Israel. He reigned from about 971 to 931 B.C. He was called Jedidiah (beloved of Yehovah) by Nathan, the Prophet. But David was told by Yehovah that his son’s name should be Solomon (peaceful). These two names are predictive of the character of his reign, which was both highly prosperous and peaceful. Besides his principal names, Jedidiah and Solomon, various others are assigned to him such as Agur (he who girt his loins), Bin (he who built the temple), Jakeh (he who reigned over the world), Ithiel(he who understood the signs of God), and Ucal (he who could withstand them). The word سلیمان may have been derived from the root سلم. which means, he was or became safe, secure or in peace, or free from evils of any kind. The fact that he ruled for the long period of forty years shows that he must have consolidated firmly the kingdom he inherited from his father. He was a great monarch and a wise judge. He greatly extended and developed the trade and commerce of his country and contracted friendly alliances with foreign rulers. He was the master-builder among the Israelite kings and is best known for his building of the Temple at Jerusalem, which is known as the Temple of Solomon and which became the Qiblah of the Israelites for all time. In spite of the prosperity of his kingdom, Solomon’s reign was not altogether happy. Plots were hatched against him by secret societies to bring about his downfall. The Society of the Freemasons is also believed to have dated from his reign. He was followed by a worthless son (Enc. Bri., Enc. Bib. & Jew. Enc.). Like his father, David, Solomon was the victim of much calumny and slander from which the Quran has exonerated him (2: 103).
ھارون (Aaron), who belonged to the tribe of Levi, was the son of Amran and the elder brother of Moses who was three years younger than him, their sister Miriam being the eldest of the three. Aaron was the traditional founder and head of the Jewish priesthood and, in company with Moses, led the Israelites out of Egypt. Aaron and Moses were jointly commissioned to deliver the Israelites from the clutches of Pharaoh and to preach to them the message of the Oneness of God, though Moses was the senior Prophet and Aaron subordinate to him. While Moses was both the religious and secular head, Aaron represented only the priestly functions of his tribe. His duties were generally ministerial and not directive. Aaron was known for his eloquence and persuasive speech and was of a mild amiable disposition (Enc. Bib., Enc. Bri. & Jew. Enc.).
Commentary:
This and the succeeding verses tell us that not only Abraham but other Prophets also preached against شرك i.e. setting up associates with God.
The present verse mentions the descendants of Abraham to the second generation, naming a son (Isaac) and a grandson (Jacob or Israel). The name of Ishmael, the eldest son of Abraham, has been included in a separate group (6:87 below), and not in a subordinate position under Abraham.
The reader should note that the Prophets descended from Noah have been divided in the present and the succeeding two verses into three different groups and to each group has been added a separate description. The first group referred to in the present verse comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to human beings. Hence, members of this group have been designated as المحسنین or doers of good, for through their temporal power and prosperity they were able to do material good to humanity. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority among their people.
The second group (for which see 6:86) consists of Zachariah, John, Jesus and Elias. None of these possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the woods. Hence they have been differentiated in 6:86, as الصالحین i.e. virtuous. The first three comprising the second group were contemporaries; while Elias, though not a contemporary, bore a striking resemblance to John, who came in his spirit and power; so he also has been classed with this group.
The third group (mentioned in 6:87) consists of Ishmael, Elisha, Jonah and Lot. They had no worldly power, but God granted them grace and excellence. It has been alleged about them that they coveted power and riches. Of Ishmael, we read in the Bible: "He will be a wild man: his hand will be against every man, and every man’s hand against him" (Gen. 16:12). In the Talmud, Ishmael is represented as having followed his father Abraham when the latter took Isaac out for sacrifice, rejoicing at the thought that he would inherit all the lands and herds. Of Elisha it is said that he caused a king, who did not obey him, to be slain so that he might thus gain political power. Jonah was displeased with God, because he was disgraced by the non-fulfilment of his prophecy, which, it is alleged, showed that he sought power for himself. Of Lot it is alleged that he coveted fertile pasture-lands and was always quarrelling with his kinsman, Abraham. Thus all these Prophets have been accused of coveting wealth and power. But the Quran declares all these charges to be false. These Prophets were a group of heavenly people enjoying spiritual communion with God. They had no need to be covetous or seekers of power; for, as stated in 6:87, God had "exalted" them above the people.
d
29:28.
a
29:28.
828
Important Words:
ایوب (Ayyub or Job), who is the hero of the Book of Job, is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his country. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. Job was not an Israelite, having been descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in the extreme. He still lives in the memory of mankind as a paragon of patience (Jew. Enc. & Encyclopaedia of Islam).
داود (David or Dawud) has been taken to mean (1) beloved or friend; or (2) paternal uncle; or (3) best of all. King of Judah and Israel, David, who was of Israelite origin being from the tribe of Judah, was founder of the Judean dynasty at Jerusalem. The date of his reign is generally fixed at about 1010-970 B.C. He was a great warrior and a great statesman. His importance as the real builder of the Hebrew Kingdom can hardly be overestimated. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Towards the end of his life David had to suffer much at the hands of scheming slanderers, which deeply grieved him. He has poured out his grief in his celebrated Psalms (Enc. Brit. & Enc. Bib.). The Quran, however, absolves him from the charges imputed to him in the Bible (38:19-26).
سلیمان (Solomon) was the second son of David & Bath-Sheba and the third king of Israel. He reigned from about 971 to 931 B.C. He was called Jedidiah (beloved of Yehovah) by Nathan, the Prophet. But David was told by Yehovah that his son’s name should be Solomon (peaceful). These two names are predictive of the character of his reign, which was both highly prosperous and peaceful. Besides his principal names, Jedidiah and Solomon, various others are assigned to him such as Agur (he who girt his loins), Bin (he who built the temple), Jakeh (he who reigned over the world), Ithiel(he who understood the signs of God), and Ucal (he who could withstand them). The word سلیمان may have been derived from the root سلم. which means, he was or became safe, secure or in peace, or free from evils of any kind. The fact that he ruled for the long period of forty years shows that he must have consolidated firmly the kingdom he inherited from his father. He was a great monarch and a wise judge. He greatly extended and developed the trade and commerce of his country and contracted friendly alliances with foreign rulers. He was the master-builder among the Israelite kings and is best known for his building of the Temple at Jerusalem, which is known as the Temple of Solomon and which became the Qiblah of the Israelites for all time. In spite of the prosperity of his kingdom, Solomon’s reign was not altogether happy. Plots were hatched against him by secret societies to bring about his downfall. The Society of the Freemasons is also believed to have dated from his reign. He was followed by a worthless son (Enc. Bri., Enc. Bib. & Jew. Enc.). Like his father, David, Solomon was the victim of much calumny and slander from which the Quran has exonerated him (2: 103).
ھارون (Aaron), who belonged to the tribe of Levi, was the son of Amran and the elder brother of Moses who was three years younger than him, their sister Miriam being the eldest of the three. Aaron was the traditional founder and head of the Jewish priesthood and, in company with Moses, led the Israelites out of Egypt. Aaron and Moses were jointly commissioned to deliver the Israelites from the clutches of Pharaoh and to preach to them the message of the Oneness of God, though Moses was the senior Prophet and Aaron subordinate to him. While Moses was both the religious and secular head, Aaron represented only the priestly functions of his tribe. His duties were generally ministerial and not directive. Aaron was known for his eloquence and persuasive speech and was of a mild amiable disposition (Enc. Bib., Enc. Bri. & Jew. Enc.).
Commentary:
This and the succeeding verses tell us that not only Abraham but other Prophets also preached against شرك i.e. setting up associates with God.
The present verse mentions the descendants of Abraham to the second generation, naming a son (Isaac) and a grandson (Jacob or Israel). The name of Ishmael, the eldest son of Abraham, has been included in a separate group (6:87 below), and not in a subordinate position under Abraham.
The reader should note that the Prophets descended from Noah have been divided in the present and the succeeding two verses into three different groups and to each group has been added a separate description. The first group referred to in the present verse comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to human beings. Hence, members of this group have been designated as المحسنین or doers of good, for through their temporal power and prosperity they were able to do material good to humanity. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority among their people.
The second group (for which see 6:86) consists of Zachariah, John, Jesus and Elias. None of these possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the woods. Hence they have been differentiated in 6:86, as الصالحین i.e. virtuous. The first three comprising the second group were contemporaries; while Elias, though not a contemporary, bore a striking resemblance to John, who came in his spirit and power; so he also has been classed with this group.
The third group (mentioned in 6:87) consists of Ishmael, Elisha, Jonah and Lot. They had no worldly power, but God granted them grace and excellence. It has been alleged about them that they coveted power and riches. Of Ishmael, we read in the Bible: "He will be a wild man: his hand will be against every man, and every man’s hand against him" (Gen. 16:12). In the Talmud, Ishmael is represented as having followed his father Abraham when the latter took Isaac out for sacrifice, rejoicing at the thought that he would inherit all the lands and herds. Of Elisha it is said that he caused a king, who did not obey him, to be slain so that he might thus gain political power. Jonah was displeased with God, because he was disgraced by the non-fulfilment of his prophecy, which, it is alleged, showed that he sought power for himself. Of Lot it is alleged that he coveted fertile pasture-lands and was always quarrelling with his kinsman, Abraham. Thus all these Prophets have been accused of coveting wealth and power. But the Quran declares all these charges to be false. These Prophets were a group of heavenly people enjoying spiritual communion with God. They had no need to be covetous or seekers of power; for, as stated in 6:87, God had "exalted" them above the people.
a
29:28.
869
Ayyub or Job is the hero of the Book of Job. He is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his native place. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. He was not an Israelite, having descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in extreme adversity. He still lives in the memory of mankind as a paragon of patience (Jewish Enc. & Enc. of Islam).
مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُۥٓ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِى ٱلْأَرْضِ ۚ تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْءَاخِرَةَ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
اس سے یہ مرادنہیں کہ نبی خون ریزی کرے۔ کیوں کہ اس کے خلاف قرآن میں تعلیم پائی جاتی ہے اس آیت کاصرف یہ مطلب ہے کہ دشمنوں کے حملوں کے نتیجہ میں وہ خونریزی پر مجبور ہو جائے۔ تو پھر قیدی بنائے۔ ورنہ نہیں غرض زیادہ زور اس بات پر ہے کہ بغیر خون ریز جنگ کے قیدی پکڑنے ناجائز ہیں دو قوموں میں شدید جنگ ہو تو اس کے بعد قیدی پکڑنے جائز ہو سکتے ہیں۔
47:5.
4:95.
The verse lays down the general rule that captives should not be taken unless there is regular fighting and the enemy is completely overpowered. It cuts at the root of slavery. Only those, who take part in war in order to destroy Islam and are defeated, can be made prisoner. See also {2739}.
47:5.
4:95.
Important Words:
اسری (captives) is the plural of اسیر (a captive) which is derived from اسر. They say اسره i.e. he bound or tied him, or he made him a captive or took him a prisoner. اسیر means, one shackled or imprisoned; a captive (Lane).
یثخن (he engages in a regular fighting) is derived from ثخن (thakhuna) or ثخن (thakhana) which means, it was thick or coarse or hard. اثخنه means, he rendered it thick; or he rendered him heavy or languid or enervated; or he overcame him and inflicted many wounds on him. اثخن فی العدو means, he made a great slaughter or a great wounding among the enemy. اثخن فی الارض means, he made much slaughter in the earth or the land; or he fought vehemently in the earth (Lane). The expression حتی یثخن فی الارض would thus mean, till he (the Prophet) has had a regular fighting in the land, inflicting wounds on the enemy.
Commentary:
It was a practice among pre-Islamic Arabs (and it is regrettable that the practice still continues in some parts of the world) to take men captives even if there was no war and no fighting, and then to make them slaves. The verse abolishes this evil custom and lays down in clear words that it is only in war and after regular fighting that enemy combatants can be taken prisoner and that it is not lawful to take any person captive when there is no war and there has been no fighting.
The verse has been very wrongly interpreted. It is said that when the Muslims took some men of the Meccan army captives at Badr, the Holy Prophet took counsel with his Companions as to what should be done with them. ‘Umar suggested that they should be put to death, while Abu Bakr proposed that they should be released after accepting ransom from them. The Holy
Prophet accepted the suggestion of Abu Bakr and the prisoners were released for ransom. But it is alleged that by revealing this verse, God expressed His disapproval of the Holy Prophet’s action, declaring that the captives ought to have been put to death and no ransom should have been taken for them. This interpretation, however, is obviously wrong; firstly, because God had so far sent down no commandment forbidding the release of prisoners for ransom, and, therefore, He could not reprove the Holy Prophet for accepting ransom; secondly, because the Holy Prophet had already accepted ransom for two persons taken captive at Nakhlah prior to the Battle of Badr, and God had not disapproved of this action of his; thirdly, because only two verses later God permits Muslims to eat of that which you have won in war as lawful and good (8:70). It is simply inconceivable that God should have reproved the Holy Prophet for having accepted ransom and then at the same time declared the money so taken to be lawful and good. This interpretation is, therefore, obviously wrong and the verse is only intended to lay down a general rule that captives should not be taken until there has been regular fighting and the enemy has been overpowered by the infliction of wounds.
b
47:5.
c
4:95.
552
这节经文制定了一个总的规则: 只能在正式战争中, 在敌人彻底打垮时, 才能俘虏敌人。这根除了奴隶制。只有参加意欲消灭伊斯兰教的战争而被打败的那些人可作战俘。读注释1258。
1
اس سے یہ مرادنہیں کہ نبی خون ریزی کرے۔ کیوں کہ اس کے خلاف قرآن میں تعلیم پائی جاتی ہے اس آیت کاصرف یہ مطلب ہے کہ دشمنوں کے حملوں کے نتیجہ میں وہ خونریزی پر مجبور ہو جائے۔ تو پھر قیدی بنائے۔ ورنہ نہیں غرض زیادہ زور اس بات پر ہے کہ بغیر خون ریز جنگ کے قیدی پکڑنے ناجائز ہیں دو قوموں میں شدید جنگ ہو تو اس کے بعد قیدی پکڑنے جائز ہو سکتے ہیں۔
a
47:5.
b
4:95.
1155
Important Words:
اسری (captives) is the plural of اسیر (a captive) which is derived from اسر. They say اسره i.e. he bound or tied him, or he made him a captive or took him a prisoner. اسیر means, one shackled or imprisoned; a captive (Lane).
یثخن (he engages in a regular fighting) is derived from ثخن (thakhuna) or ثخن (thakhana) which means, it was thick or coarse or hard. اثخنه means, he rendered it thick; or he rendered him heavy or languid or enervated; or he overcame him and inflicted many wounds on him. اثخن فی العدو means, he made a great slaughter or a great wounding among the enemy. اثخن فی الارض means, he made much slaughter in the earth or the land; or he fought vehemently in the earth (Lane). The expression حتی یثخن فی الارض would thus mean, till he (the Prophet) has had a regular fighting in the land, inflicting wounds on the enemy.
Commentary:
It was a practice among pre-Islamic Arabs (and it is regrettable that the practice still continues in some parts of the world) to take men captives even if there was no war and no fighting, and then to make them slaves. The verse abolishes this evil custom and lays down in clear words that it is only in war and after regular fighting that enemy combatants can be taken prisoner and that it is not lawful to take any person captive when there is no war and there has been no fighting.
The verse has been very wrongly interpreted. It is said that when the Muslims took some men of the Meccan army captives at Badr, the Holy Prophet took counsel with his Companions as to what should be done with them. ‘Umar suggested that they should be put to death, while Abu Bakr proposed that they should be released after accepting ransom from them. The Holy
Prophet accepted the suggestion of Abu Bakr and the prisoners were released for ransom. But it is alleged that by revealing this verse, God expressed His disapproval of the Holy Prophet’s action, declaring that the captives ought to have been put to death and no ransom should have been taken for them. This interpretation, however, is obviously wrong; firstly, because God had so far sent down no commandment forbidding the release of prisoners for ransom, and, therefore, He could not reprove the Holy Prophet for accepting ransom; secondly, because the Holy Prophet had already accepted ransom for two persons taken captive at Nakhlah prior to the Battle of Badr, and God had not disapproved of this action of his; thirdly, because only two verses later God permits Muslims to eat of that which you have won in war as lawful and good (8:70). It is simply inconceivable that God should have reproved the Holy Prophet for having accepted ransom and then at the same time declared the money so taken to be lawful and good. This interpretation is, therefore, obviously wrong and the verse is only intended to lay down a general rule that captives should not be taken until there has been regular fighting and the enemy has been overpowered by the infliction of wounds.
a
47:5.
b
4:95.
1144
The verse lays down the general rule that captives should not be taken unless there is regular fighting and the enemy is completely overpowered. It cuts at the root of slavery. Only those, who take part in war in order to destroy Islam and are defeated, can be made prisoner. See also {2739}.
وَمَا كَانَ ٱسْتِغْفَارُ إِبْرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٌ
19:48; 26:87; 60:5.
19:48; 26:87; 60:5.
11:76.
Important Words:
اوّاہ (most tender-hearted) is the intensive adjective from اوہ. They say, اوہ or تأوہ i.e. he said, Ah! or Alas! he moaned or uttered a moan; or he gave prolonged utterance to distress or complaint. اواہ means, one who is often saying, Ah! or Alas! from a motive of love or pity or fear; one often moaning or mourning or sorrowing; compassionate or tender-hearted; one often praying; one who praises God greatly or glorifies Him much; one who addresses himself with earnest supplication to God, confident that his prayer will be accepted; one inviting much or often to what is good (Lane).
Commentary:
The preceding verse declares that praying for disbelievers, after it has become clear that they are inmates of Hell, is forbidden. The present verse explains a prayer which Abraham offered for his idolatrous father on the basis that he had made a promise to do so. Abraham, however, was not slow in dissociating himself from his father as soon as it became clear to him that he was an enemy of God. The verse ends with words expressive of high praise for Abraham. See also 6:75.
a
19:48; 26:87; 60:5.
a
19:48; 26:87; 60:5.
b
11:76.
1263
Important Words:
اوّاہ (most tender-hearted) is the intensive adjective from اوہ. They say, اوہ or تأوہ i.e. he said, Ah! or Alas! he moaned or uttered a moan; or he gave prolonged utterance to distress or complaint. اواہ means, one who is often saying, Ah! or Alas! from a motive of love or pity or fear; one often moaning or mourning or sorrowing; compassionate or tender-hearted; one often praying; one who praises God greatly or glorifies Him much; one who addresses himself with earnest supplication to God, confident that his prayer will be accepted; one inviting much or often to what is good (Lane).
Commentary:
The preceding verse declares that praying for disbelievers, after it has become clear that they are inmates of Hell, is forbidden. The present verse explains a prayer which Abraham offered for his idolatrous father on the basis that he had made a promise to do so. Abraham, however, was not slow in dissociating himself from his father as soon as it became clear to him that he was an enemy of God. The verse ends with words expressive of high praise for Abraham. See also 6:75.
a
19:48; 26:87; 60:5.
1220
See 19:48.
وَإِن يَمْسَسْكَ ٱللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَآدَّ لِفَضْلِهِۦ ۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۚ وَهُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
6:18; 39:39.
6:18; 39:39.
There is a kind of good which is subject to the laws of nature and can be achieved by man by his own efforts. But there is another kind of good which comes to man through God’s special grace.
6:18; 39:39.
Commentary:
This verse sheds light on the fact that good and evil are of two kinds. There is a kind of good or evil which comes into being under the general divine law. It is subject to the laws of nature and therefore can be brought about or averted, through the efforts of man himself by defying or obeying the laws of nature, as the case may be. But there is another kind of good or evil which is brought about only by the special decree of God. By saying this the verse hints that God’s dealings with the Holy Prophet are subject to God’s special decree. This is why all the schemes and machinations of his enemies proved utterly futile.
f
6:18; 39:39.
d
6:18; 39:39.
1379
Commentary:
This verse sheds light on the fact that good and evil are of two kinds. There is a kind of good or evil which comes into being under the general divine law. It is subject to the laws of nature and therefore can be brought about or averted, through the efforts of man himself by defying or obeying the laws of nature, as the case may be. But there is another kind of good or evil which is brought about only by the special decree of God. By saying this the verse hints that God’s dealings with the Holy Prophet are subject to God’s special decree. This is why all the schemes and machinations of his enemies proved utterly futile.
a
6:18; 39:39.
1292
There is a kind of good which is subject to the laws of nature and can be achieved by man by his own efforts. But there is another kind of good which comes to man through God’s special grace.
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.'
فَلَمَّا ٱعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ وَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ ۖ وَكُلًّا جَعَلْنَا نَبِيًّا
14:40; 21:73.
14:40; 21:73.
Ishmael has not been mentioned here, though he was the eldest son of Abraham. Isaac and Jacob have been mentioned by the way only as subordinate prophets while Ishmael has found a separate and independent mention in v. 55. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob.
14:40; 21:73.
Commentary:
Ishmael has not been mentioned here, though he was the eldest son of Abraham. This is done for two reasons:(1) Isaac and Jacob have been mentioned by the way only as subordinate Prophets while Ishmael has found a separate and independent mention in v. 55 below. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob. (2) Ishmael has been mentioned after Moses because the latter was the greatest representative of the House of Isaac. As the result of repeated defiance of the commandments of God and rejection of His Messengers by the Jews prophethood became transferred from the House of Isaac or Israel (or from the Mosaic Dispensation) to that of Ishmael, so mention has been made of him after Moses in v. 55 and that is the right place where he should have been mentioned.
a
14:40; 21:73.
c
14:40; 21:73.
2192
Commentary:
Ishmael has not been mentioned here, though he was the eldest son of Abraham. This is done for two reasons:(1) Isaac and Jacob have been mentioned by the way only as subordinate Prophets while Ishmael has found a separate and independent mention in v. 55 below. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob. (2) Ishmael has been mentioned after Moses because the latter was the greatest representative of the House of Isaac. As the result of repeated defiance of the commandments of God and rejection of His Messengers by the Jews prophethood became transferred from the House of Isaac or Israel (or from the Mosaic Dispensation) to that of Ishmael, so mention has been made of him after Moses in v. 55 and that is the right place where he should have been mentioned.
c
14:40; 21:73.
1778
Ishmael has not been mentioned here, though he was the eldest son of Abraham. Isaac and Jacob have been mentioned by the way only as subordinate prophets while Ishmael has found a separate and independent mention in v. 55. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob.
قَالُوا۟ سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُۥٓ إِبْرَٰهِيمُ
قرآن مجید میں یہ الفاظ ہیں کہ یَذْکُرُھُمْ ان کا ذکر کرتے ہوئے سنا ہے۔ مگر چونکہ حضرت ابراہیم علیہ السلام بتوں کا ذکر تحقیر سے کرتے تھے۔ ہم نے کمزوریوں کا لفظ بڑھا دیا ہے۔
Dhakara-hu means, he spoke well or ill of him; mentioned his faults (Lane).
Important Words:
یذکرھم (speak ill of them). ذکرہ means, (1) he mentioned it, told it, related it; (2) he spoke well of him or he spoke ill of him and mentioned his faults. They say لئن ذکرتنی لتندمن i.e. if thou speak ill of me, thou wilt assuredly repent. An Arab poet says:
لا تذکری فرسی وما أطعمته
فیکون جلدك مثل جلد الا جرب
i.e. do not thou speak ill of my horse and of what I have given him for food or thy skin will be like the skin of the scabby (Lane & Aqrab).
1
قرآن مجید میں یہ الفاظ ہیں کہ یَذْکُرُھُمْ ان کا ذکر کرتے ہوئے سنا ہے۔ مگر چونکہ حضرت ابراہیم علیہ السلام بتوں کا ذکر تحقیر سے کرتے تھے۔ ہم نے کمزوریوں کا لفظ بڑھا دیا ہے۔
2397A
Important Words:
یذکرھم (speak ill of them). ذکرہ means, (1) he mentioned it, told it, related it; (2) he spoke well of him or he spoke ill of him and mentioned his faults. They say لئن ذکرتنی لتندمن i.e. if thou speak ill of me, thou wilt assuredly repent. An Arab poet says:
لا تذکری فرسی وما أطعمته
فیکون جلدك مثل جلد الا جرب
i.e. do not thou speak ill of my horse and of what I have given him for food or thy skin will be like the skin of the scabby (Lane & Aqrab).
1898
Dhakara-hu means, he spoke well or ill of him; mentioned his faults (Lane).
وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ نَافِلَةً ۖ وَكُلًّا جَعَلْنَا صَٰلِحِينَ
11:72; 19:50; 29:28; 37:113; 51:29.
11:72; 19:50; 29:28; 37:113; 51:29.
11:72; 19:50; 29:28; 37:113; 51:29.
Commentary:
Ishmael, the eldest son of Abraham has not been mentioned here. He has been mentioned separately in v. 86 below on account of his being the head of a distinct and more important line.
a
11:72; 19:50; 29:28; 37:113; 51:29.
a
11:72; 19:50; 29:28; 37:113; 51:29.
2405
Commentary:
Ishmael, the eldest son of Abraham has not been mentioned here. He has been mentioned separately in v. 86 below on account of his being the head of a distinct and more important line.
b
11:72; 19:50; 29:28; 37:113; 51:29.
يَٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌ فَٱسْتَمِعُوا۟ لَهُۥٓ ۚ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥ ۖ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ
16:21.
16:21.
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them.
6:72; 16:21.
Commentary:
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them. Their gods, it says, have no control over creation. They cannot create anything, not even a fly. Let alone creating anything—a worm, a fly, they do not possess even the power to recover from a fly anything which it snatches away from them, so weak are these gods and such hopeless idiots are their votaries!
d
16:21.
a
6:72; 16:21.
2502
Commentary:
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them. Their gods, it says, have no control over creation. They cannot create anything, not even a fly. Let alone creating anything—a worm, a fly, they do not possess even the power to recover from a fly anything which it snatches away from them, so weak are these gods and such hopeless idiots are their votaries!
b
16:21.
1974
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them.
قَالَ رَبِّ إِنِّى ظَلَمْتُ نَفْسِى فَٱغْفِرْ لِى فَغَفَرَ لَهُۥٓ ۚ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
ظَلَمَهٗ (Zalama-hu) 的意思是:他加在他身上一个他无力或不能承担的负载;他把自己暴露在危险的境地之中 (Lane和 مُفْرَدَات Mufradat)。穆撒意识到在力图帮助一个可怜的以色列人时, 他偶然杀死了那个埃及人, 这样他的处境非常危险, 把自己就承担了一个显然他担当不了的沉重压力。因此他祈求安拉保护他免受可能由于他偶尔打死了一个统治者民族中的人而产生的恶果。
Zalama-hu means, he imposed upon him a burden which was beyond his power or ability to bear; he exposed himself to danger (Lane & Mufradat). Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he could not bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
Important Words:
ظلمت (I have wronged my soul) is derived from ظلم which means, he did wrong; he acted unjustly or tyrannically; he put a thing in a wrong place; he made one to suffer loss or detriment. ظلمه also signifies, he imposed upon him a burden that was beyond his power or ability to bear; he exposed himself to danger (Lane, Aqrab & Mufradat). See also 2:36, 52 & 17:60.
Commentary:
Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he did not have the power to bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
963
ظَلَمَهٗ (Zalama-hu) 的意思是:他加在他身上一个他无力或不能承担的负载;他把自己暴露在危险的境地之中 (Lane和 مُفْرَدَات Mufradat)。穆撒意识到在力图帮助一个可怜的以色列人时, 他偶然杀死了那个埃及人, 这样他的处境非常危险, 把自己就承担了一个显然他担当不了的沉重压力。因此他祈求安拉保护他免受可能由于他偶尔打死了一个统治者民族中的人而产生的恶果。
2888
Important Words:
ظلمت (I have wronged my soul) is derived from ظلم which means, he did wrong; he acted unjustly or tyrannically; he put a thing in a wrong place; he made one to suffer loss or detriment. ظلمه also signifies, he imposed upon him a burden that was beyond his power or ability to bear; he exposed himself to danger (Lane, Aqrab & Mufradat). See also 2:36, 52 & 17:60.
Commentary:
Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he did not have the power to bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
2206
Zalama-hu means, he imposed upon him a burden which was beyond his power or ability to bear; he exposed himself to danger (Lane & Mufradat). Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he could not bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
إِنَّمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَوْثَٰنًا وَتَخْلُقُونَ إِفْكًا ۚ إِنَّ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا فَٱبْتَغُوا۟ عِندَ ٱللَّهِ ٱلرِّزْقَ وَٱعْبُدُوهُ وَٱشْكُرُوا۟ لَهُۥٓ ۖ إِلَيْهِ تُرْجَعُونَ
22:72.
22:72.
10:19; 16:72; 22:72.
Important Words:
تخلقون أفکا (you forge lies). تخلقون is formed from خلق. They say خلقه i.e. he measured it, or he determined its measure, or proportion, he designed, or fashioned, or planned it; he made it according to a certain measure, or design; He (God) created it; He originated it; he forged a story or lie; he fabricated a saying. An Arab would say حدثنا فلان بأحادیث الخلق i.e. such a one related to us fictitious stories (Lane & Aqrab). See also 3:50 & 26:138.
a
22:72.
a
10:19; 16:72; 22:72.
2952
Important Words:
تخلقون أفکا (you forge lies). تخلقون is formed from خلق. They say خلقه i.e. he measured it, or he determined its measure, or proportion, he designed, or fashioned, or planned it; he made it according to a certain measure, or design; He (God) created it; He originated it; he forged a story or lie; he fabricated a saying. An Arab would say حدثنا فلان بأحادیث الخلق i.e. such a one related to us fictitious stories (Lane & Aqrab). See also 3:50 & 26:138.
b
22:72.
وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ وَجَعَلْنَا فِى ذُرِّيَّتِهِ ٱلنُّبُوَّةَ وَٱلْكِتَٰبَ وَءَاتَيْنَٰهُ أَجْرَهُۥ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْءَاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ
یہ جو حضرت ابراہیم علیہ السلام کے متعلق کہا گیا ہے کہ اِنَّہٗ فِی الْاٰخِرَۃِ لَمِنَ الصَّالِحِیْنَ اس کے ایک معنے تو یہ ہیں کہ آخری زمانہ میں بھی ابراہیمؑ کو لوگ بہت نیک قرار دیں گے۔ چنانچہ اس آخری زمانہ میں بھی جو امتیں قائم ہیں وہ ساری کی ساری حضرت ابراہیم علیہ السلام کو مانتی ہیں۔ یعنی مسلمان بھی‘ یہودی بھی اور عیسائی بھی۔ دوسرے معنے اس کے یہ ہیں کہ ساعت ِ آخرت میں جو بُروزِ ابراہیمؑ ظاہر ہوگا وہ بھی خدا کے نزدیک اپنے کام کا اہل ہوگا۔ اور اس پر اعتراض کرنے والے غلطی کریں گے۔
b
19:50; 21:73; 37:113.
c
2:131; 16:123.
3
یہ جو حضرت ابراہیم علیہ السلام کے متعلق کہا گیا ہے کہ اِنَّہٗ فِی الْاٰخِرَۃِ لَمِنَ الصَّالِحِیْنَ اس کے ایک معنے تو یہ ہیں کہ آخری زمانہ میں بھی ابراہیمؑ کو لوگ بہت نیک قرار دیں گے۔ چنانچہ اس آخری زمانہ میں بھی جو امتیں قائم ہیں وہ ساری کی ساری حضرت ابراہیم علیہ السلام کو مانتی ہیں۔ یعنی مسلمان بھی‘ یہودی بھی اور عیسائی بھی۔ دوسرے معنے اس کے یہ ہیں کہ ساعت ِ آخرت میں جو بُروزِ ابراہیمؑ ظاہر ہوگا وہ بھی خدا کے نزدیک اپنے کام کا اہل ہوگا۔ اور اس پر اعتراض کرنے والے غلطی کریں گے۔
c
11:72; 19:50; 21:73; 37:113.
d
2:131; 16:123.
a
19:50; 21:73; 37:113.
b
2:131; 16:123.
ٱللَّهُ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِۦ وَيَقْدِرُ لَهُۥٓ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
13:27; 30:38; 34:37; 39:53; 42:13.
13:27; 30:38; 34:37; 39:53; 42:13.
13:27; 30:38; 34:37; 39:53; 42:13.
f
13:27; 30:38; 34:37; 39:53; 42:13.
a
13:27; 30:38; 34:37; 39:53; 42:13.
b
13:27; 30:38; 34:37; 39:53; 42:13.
وَقَالَ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ بَلْ مَكْرُ ٱلَّيْلِ وَٱلنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِٱللَّهِ وَنَجْعَلَ لَهُۥٓ أَندَادًا ۚ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ وَجَعَلْنَا ٱلْأَغْلَٰلَ فِىٓ أَعْنَاقِ ٱلَّذِينَ كَفَرُوا۟ ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
14:22; 40:48.
10:55.
Asarra-hu means, he concealed it; he manifested it (Lane).
A‘naq also means, chiefs of men or great ones (Lane).
14:22; 40:48.
10:55.
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
1051
اَعْنَاق (A‘naq, 颈子) 也意味着, 人的首领或大人物 (Lane)。
2
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
a
14:22; 40:48.
b
10:55.
3157
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
2398
Asarra-hu means, he concealed it; he manifested it (Lane).
2398A
A‘naq also means, chiefs of men or great ones (Lane).
وَمَا عَلَّمْنَٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ
15:10; 65:11.
15:10; 65:11.
It is inconsistent with the dignity of a Divine Prophet that he should be a poet, because poets are generally given to idle dreaming and making castles in the air. Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers, but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet.
15:10; 65:11.
Commentary:
The verse purports to say that the fact that God has intended that a nation, the Arabs, who so far had been very low in the scale of humanity should now rise to the heights of power and glory is no idle dream, no poetry. A Prophet of God, a Divine Messenger, who shall lead them to spiritual and material grand-eur, has arisen among them. It is inconsistent with the dignity of this great Prophet to be a poet, because whereas poets are generally given to idle dreaming and making castles in the air, the Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet. The pronoun ہ in له can also apply to the Quran.
b
15:10; 65:11.
b
15:10; 65:11.
3259
Commentary:
The verse purports to say that the fact that God has intended that a nation, the Arabs, who so far had been very low in the scale of humanity should now rise to the heights of power and glory is no idle dream, no poetry. A Prophet of God, a Divine Messenger, who shall lead them to spiritual and material grand-eur, has arisen among them. It is inconsistent with the dignity of this great Prophet to be a poet, because whereas poets are generally given to idle dreaming and making castles in the air, the Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet. The pronoun ہ in له can also apply to the Quran.
b
15:10; 65:11.
2460
It is inconsistent with the dignity of a Divine Prophet that he should be a poet, because poets are generally given to idle dreaming and making castles in the air. Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers, but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet.
وَوَهَبْنَا لَهُۥٓ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنَّا وَذِكْرَىٰ لِأُو۟لِى ٱلْأَلْبَٰبِ
21:85.
21:85.
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated. It is possible that on account of some skin disease from which he suffered, Job’s people might have left him.
21:85.
Commentary:
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated.
It is also possible that on account of some skin disease from which he suffered, Job’s people might have left him.
b
21:85.
a
21:85.
3412
Commentary:
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated.
It is also possible that on account of some skin disease from which he suffered, Job’s people might have left him.
a
21:85.
2537
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated. It is possible that on account of some skin disease from which he suffered, Job’s people might have left him.
۞ قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِٱلَّذِى خَلَقَ ٱلْأَرْضَ فِى يَوْمَيْنِ وَتَجْعَلُونَ لَهُۥٓ أَندَادًا ۚ ذَٰلِكَ رَبُّ ٱلْعَٰلَمِينَ
要概括这 “两天” 的长短是不可能的。它也许可延伸至数千年之久。在 «古兰经» 中, 即使 يَوْم (Yaum, 一天) 也说成是等于一千年 (22:48), 甚至相等于五万年 (70:5)。两天创造大地之说可意指大地在冷却并凝结之后由混沌一团演变成形的两个阶段。
It is not possible to surmise as to the length of these 'two days.' They may have extended over thousands of years. Even in the Qur’an Yaum (day) has been spoken of as equal to a thousand years (22:48), or even equal to fifty thousand years (70:5). The making of the earth in two days may signify the two stages through which the earth passed from a formless matter into a gradually evolved form after it had cooled down and become condensed.
Commentary:
The word یوم (of which the dual is یومین) properly means, time absolutely (see 1:4; 10:4). It is in this sense that the word has been used in this and the next verse. It is not possible to surmise the length of these "two days." They may have extended over thousands of years. Even in the Quran یوم (day) has been spoken of as equal to a thousand years (22:48) or even equal to fifty thousand years (70:5). So یوم (day) in this and the next verse does not denote the day as determined by the rising and setting of the sun. The word denotes time absolutely, or may signify an indefinite period or stage in the development of a thing.
The making of the earth in two days may signify the two stages through which the earth passed from a formless matter into a gradually evolved form after it had cooled down and become condensed.
1177
要概括这 “两天” 的长短是不可能的。它也许可延伸至数千年之久。在 «古兰经» 中, 即使 يَوْم (Yaum, 一天) 也说成是等于一千年 (22:48), 甚至相等于五万年 (70:5)。两天创造大地之说可意指大地在冷却并凝结之后由混沌一团演变成形的两个阶段。
3562
Commentary:
The word یوم (of which the dual is یومین) properly means, time absolutely (see 1:4; 10:4). It is in this sense that the word has been used in this and the next verse. It is not possible to surmise the length of these "two days." They may have extended over thousands of years. Even in the Quran یوم (day) has been spoken of as equal to a thousand years (22:48) or even equal to fifty thousand years (70:5). So یوم (day) in this and the next verse does not denote the day as determined by the rising and setting of the sun. The word denotes time absolutely, or may signify an indefinite period or stage in the development of a thing.
The making of the earth in two days may signify the two stages through which the earth passed from a formless matter into a gradually evolved form after it had cooled down and become condensed.
2622
It is not possible to surmise as to the length of these 'two days.' They may have extended over thousands of years. Even in the Qur’an Yaum (day) has been spoken of as equal to a thousand years (22:48), or even equal to fifty thousand years (70:5). The making of the earth in two days may signify the two stages through which the earth passed from a formless matter into a gradually evolved form after it had cooled down and become condensed.
وَمَنْ أَضَلُّ مِمَّن يَدْعُوا۟ مِن دُونِ ٱللَّهِ مَن لَّا يَسْتَجِيبُ لَهُۥٓ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ وَهُمْ عَن دُعَآئِهِمْ غَٰفِلُونَ
10:30.
Islam presents a Living God Who reveals Himself to His votaries by accepting their prayers and consoles them in the hour of distress by speaking to them words of comfort and consolation (2:187).
10:30.
Important Words:
The verse embodies yet another very convincing argument against idol worship. Islam presents a Living God Who listens to the prayers of His devotees and has given proof of this fact in every age. He reveals Himself to His true votaries by accepting their prayers and consoles them in the hour of distress by speaking to them words of comfort. How encouraging and hope-raising are the Quranic words: "And when My servants ask thee about Me, say, I am near. I answer the prayer of the supplicant when he prays to Me" (2:187). Other religions hold out no such promise to their followers. Let them cry hoarse, the Quran says, their false gods will never answer their prayer because they do not possess any such power. Of what use, then, is that deity which is deaf and dumb and hears and answers not the agonised cries of its votaries?
a
10:30.
1253
伊斯兰教介绍了一位有生命的真主, 他接受崇拜者的祈祷, 以显示自己的存在, 在他们痛苦的时刻用安抚和鼓舞的语言劝慰他们。(2:187)
a
10:30.
3762
Important Words:
The verse embodies yet another very convincing argument against idol worship. Islam presents a Living God Who listens to the prayers of His devotees and has given proof of this fact in every age. He reveals Himself to His true votaries by accepting their prayers and consoles them in the hour of distress by speaking to them words of comfort. How encouraging and hope-raising are the Quranic words: "And when My servants ask thee about Me, say, I am near. I answer the prayer of the supplicant when he prays to Me" (2:187). Other religions hold out no such promise to their followers. Let them cry hoarse, the Quran says, their false gods will never answer their prayer because they do not possess any such power. Of what use, then, is that deity which is deaf and dumb and hears and answers not the agonised cries of its votaries?
a
10:30.
2720
Islam presents a Living God Who reveals Himself to His votaries by accepting their prayers and consoles them in the hour of distress by speaking to them words of comfort and consolation (2:187).
ذَٰلِكَ أَمْرُ ٱللَّهِ أَنزَلَهُۥٓ إِلَيْكُمْ ۚ وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرْ عَنْهُ سَيِّـَٔاتِهِۦ وَيُعْظِمْ لَهُۥٓ أَجْرًا
在以上 5 节经文中信者一再得到嘱咐, 要敬畏安拉。这表示, 在离婚问题上男人常常会不公平地对待离了婚的妻子, 并剥夺她们的正当权利。
In the preceding five verses the believers have been repeatedly enjoined to fear God. This shows that in the matter of divorce men are generally tempted to deal unjustly with their divorced wives and to deprive them of their just rights.
Commentary:
In the brief space of five verses the believers have been enjoined to fear God. This shows that in the matter of divorce men may be generally tempted to deal unjustly with their divorced wives and thus deprive them of their just rights. It was in the fitness of things that they should have been warned against falling a victim to this temptation.
1440
在以上 5 节经文中信者一再得到嘱咐, 要敬畏安拉。这表示, 在离婚问题上男人常常会不公平地对待离了婚的妻子, 并剥夺她们的正当权利。
4272
Commentary:
In the brief space of five verses the believers have been enjoined to fear God. This shows that in the matter of divorce men may be generally tempted to deal unjustly with their divorced wives and thus deprive them of their just rights. It was in the fitness of things that they should have been warned against falling a victim to this temptation.
3068
In the preceding five verses the believers have been repeatedly enjoined to fear God. This shows that in the matter of divorce men are generally tempted to deal unjustly with their divorced wives and to deprive them of their just rights.
أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَآرُّوهُنَّ لِتُضَيِّقُوا۟ عَلَيْهِنَّ ۚ وَإِن كُنَّ أُو۟لَٰتِ حَمْلٍ فَأَنفِقُوا۟ عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ ۚ فَإِنْ أَرْضَعْنَ لَكُمْ فَـَٔاتُوهُنَّ أُجُورَهُنَّ ۖ وَأْتَمِرُوا۟ بَيْنَكُم بِمَعْرُوفٍ ۖ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُۥٓ أُخْرَىٰ
2:234.
In her ‘Iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.
2:234.
Important Words:
وجد کم (your best means) is derived from وجد which means, he found or he got. The three forms of the word وجد i.e. wajdun or wijdun or wujdun mean the same thing i.e. ampleness of means; capacity; riches or wealth. They say ھذا من وجدیi.e. it is within my capacity. (Lane & Aqrab).
Commentary:
In this verse all the possible needs of a divorced woman have been adequately met. In her ‘iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.
a
2:234.
1441
在待婚期 (عِدَّة, ‘Iddah) 丈夫要按照自己最好的条件, 细心而体贴地照顾离了婚的女人, 就像她是家里的主妇一样, 直到她离家后根据自己的意思过她的日子为止。
b
2:234.
4273
Important Words:
وجد کم (your best means) is derived from وجد which means, he found or he got. The three forms of the word وجد i.e. wajdun or wijdun or wujdun mean the same thing i.e. ampleness of means; capacity; riches or wealth. They say ھذا من وجدیi.e. it is within my capacity. (Lane & Aqrab).
Commentary:
In this verse all the possible needs of a divorced woman have been adequately met. In her ‘iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.
a
2:234.
3068A
In her ‘Iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.