لَّهُمْ
Appears 31 times in Quran
Occurrences in Quran
Found 31 verses containing "لَّهُمْ".
فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۗ وَيَسْـَٔلُونَكَ عَنِ ٱلْيَتَٰمَىٰ ۖ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ ۖ وَإِن تُخَالِطُوهُمْ فَإِخْوَٰنُكُمْ ۚ وَٱللَّهُ يَعْلَمُ ٱلْمُفْسِدَ مِنَ ٱلْمُصْلِحِ ۚ وَلَوْ شَآءَ ٱللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ کے الفاظ ایسے ہیں کہ میرے نزدیک ان کا ایسا ترجمہ کرنا جو لفظی بھی ہو اور اس کے اردو میں کوئی معنے بھی ہو جاتے ہوں ناممکن ہے۔ بہرحال میں اس میں کامیاب نہیں ہو سکا کیونکہ دونوں زبانوں کے محاورات کا فرق اس مشکل کو حل نہیں ہونے دیتا۔ مولوی نذیر احمد صاحب دہلوی نے اس کا ترجمہ ’’بگاڑنے والے کو سنوارنے والے سے (الگ) پہچانتا ہے‘‘ کیا ہے۔ شاہ رفیع الدین صاحب نے اس کا ترجمہ ’’اور اللہ جانتا ہے بگاڑنے والے کو سنوارنے والے سے‘‘ کیا ہے۔ لفظی لحاظ سے یہ ترجمے کتنی ہی محنت سے کیے گئے ہوں اس میں شک نہیں کہ اردو میں اصل مفہوم ادا نہیں
4:128; 89:18; 93:10; 107:3.
The bringing up of orphans is a very delicate affair and also an important social duty. Orphans should be brought up in a manner most conducive to their physical, moral and spiritual welfare. They should be treated as members of the family—the exhortation being contained in the words, "they are your brethren."
4:128; 89:18; 93:10; 107:3.
Important Words:
الیتامی (orphans) is the plural of یتیم which is derived from یتم meaning he fell short of a thing, feeling weak and tired; he lost his father in childhood. Thus یتیم is one whose father has died and who has not yet attained the age of puberty, which, according to Islamic jurisprudence, is 18 years. The word یتیم is also used about a thing which is without equal (Aqrab & Mufradat).
تخالطوھم (intermix with them) is derived from خلط. They say خلط الشیء بالشیء i.e. he mixed up one thing with the other. خالطهmeans, he mixed or mingled or associated with him; he mixed or joined with him in his affairs; he became co-partner with him. خالط قلبه ھم means, anxiety pervaded his heart (Aqrab & Lane).
اعنتکم (put you to hardship) is derived from عنت which means, he fell into difficulty or hardship. اعنته means, he put him to hardship; he burdened him with a task that was beyond his power (Aqrab).
Commentary:
The opening words of this verse apparently seem to be misplaced, for they are connected not with the following words of the verse in which they are placed, but with the concluding words of the previous one. The complete sentence, therefore, should read like this, "thus Allah makes His commandments clear to you that you may reflect upon this world and the next". If read like this, the clause would mean that God has refrained from issuing a definite commandment with regard to war expenditure and has simply ordered you to retain such portion of your possessions as you may require for your worldly needs and spend the balance in the cause of religion so that you may be trained to think over and judge the comparative value of this world and the next and act accordingly. The words, "upon this world and the next" have been separated from the preceding words to provide a pause with the object of impressing the importance of the matter on the mind of the listener or reader.
As Quranic verses follow a natural order––an order prompted and followed by the innermost nature of the addressee––this verse follows in the wake of the verses dealing with war. As the war leaves behind orphans, this verse lays down basic instructions as to how they should be treated and looked after. Muslims are told that the bringing up of orphans is a very delicate affair and an important social duty. Orphans should be brought up in the manner most conducive to their greatest good, i.e. their physical, moral and spiritual welfare. They should be treated as members of the family; and their property properly looked after and steps taken to augment it. The words, and if you intermix with them, they are your brethren, signify not only permission but exhortation. The exhortation lies in the word "brethren" which is meant to point to Muslims to allow orphans to live as members of their family, this being not only wise and humane but also based on considerations of convenience. If orphans had been directed to be kept aloof and their property managed on a strictly legal basis, it would have, in most cases, entailed a good deal of unnecessary inconvenience and trouble for both parties concerned.
The words, Allah knows the mischief-maker from the reformer, serve as a stern warning to the guardians of orphans. Anything they do is sure to come to the knowledge of God. Nay, God knows even the hidden things of the human heart. So they should beware of playing the part of mischief-makers in the garb of reformers.
God’s attributes of "Powerful" and "Wise" placed at the end of the verse contain a general admonition to guardians of orphans to be very careful about their dealings with them. They should not delude themselves with the idea that, being weak and not yet possessed of proper understanding, the orphans are entirely at their mercy and that they can treat them as they like. For, if orphans are not strong and wise, God certainly is, and He would call them to account if they behaved unkindly or dishonestly towards these helpless and friendless creatures of His. By mentioning God’s attributes of "Powerful" and "Wise" the Quran also means to exhort Muslims to look after orphans in such a way and give them such good education and training as should help them to grow strong and wise and become useful members of the community.
a
4:128; 89:18; 93:10; 107:3.
164
抚育孤儿是一件非常难以处理的事情, 而也是一项重要的社会责任。孤儿们应以最有益于他们的身体、道德和精神健康的方式加以抚育。他们应当得到家庭成员般的待遇--------这一规劝包含在 “他们是你们的兄弟” 这句话中。
1
یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ کے الفاظ ایسے ہیں کہ میرے نزدیک ان کا ایسا ترجمہ کرنا جو لفظی بھی ہو اور اس کے اردو میں کوئی معنے بھی ہو جاتے ہوں ناممکن ہے۔ بہرحال میں اس میں کامیاب نہیں ہو سکا کیونکہ دونوں زبانوں کے محاورات کا فرق اس مشکل کو حل نہیں ہونے دیتا۔ مولوی نذیر احمد صاحب دہلوی نے اس کا ترجمہ ’’بگاڑنے والے کو سنوارنے والے سے (الگ) پہچانتا ہے‘‘ کیا ہے۔ شاہ رفیع الدین صاحب نے اس کا ترجمہ ’’اور اللہ جانتا ہے بگاڑنے والے کو سنوارنے والے سے‘‘ کیا ہے۔ لفظی لحاظ سے یہ ترجمے کتنی ہی محنت سے کیے گئے ہوں اس میں شک نہیں کہ اردو میں اصل مفہوم ادا نہیں
a
4:128; 89:18; 93:10; 107:3.
227
Important Words:
الیتامی (orphans) is the plural of یتیم which is derived from یتم meaning he fell short of a thing, feeling weak and tired; he lost his father in childhood. Thus یتیم is one whose father has died and who has not yet attained the age of puberty, which, according to Islamic jurisprudence, is 18 years. The word یتیم is also used about a thing which is without equal (Aqrab & Mufradat).
تخالطوھم (intermix with them) is derived from خلط. They say خلط الشیء بالشیء i.e. he mixed up one thing with the other. خالطهmeans, he mixed or mingled or associated with him; he mixed or joined with him in his affairs; he became co-partner with him. خالط قلبه ھم means, anxiety pervaded his heart (Aqrab & Lane).
اعنتکم (put you to hardship) is derived from عنت which means, he fell into difficulty or hardship. اعنته means, he put him to hardship; he burdened him with a task that was beyond his power (Aqrab).
Commentary:
The opening words of this verse apparently seem to be misplaced, for they are connected not with the following words of the verse in which they are placed, but with the concluding words of the previous one. The complete sentence, therefore, should read like this, "thus Allah makes His commandments clear to you that you may reflect upon this world and the next". If read like this, the clause would mean that God has refrained from issuing a definite commandment with regard to war expenditure and has simply ordered you to retain such portion of your possessions as you may require for your worldly needs and spend the balance in the cause of religion so that you may be trained to think over and judge the comparative value of this world and the next and act accordingly. The words, "upon this world and the next" have been separated from the preceding words to provide a pause with the object of impressing the importance of the matter on the mind of the listener or reader.
As Quranic verses follow a natural order––an order prompted and followed by the innermost nature of the addressee––this verse follows in the wake of the verses dealing with war. As the war leaves behind orphans, this verse lays down basic instructions as to how they should be treated and looked after. Muslims are told that the bringing up of orphans is a very delicate affair and an important social duty. Orphans should be brought up in the manner most conducive to their greatest good, i.e. their physical, moral and spiritual welfare. They should be treated as members of the family; and their property properly looked after and steps taken to augment it. The words, and if you intermix with them, they are your brethren, signify not only permission but exhortation. The exhortation lies in the word "brethren" which is meant to point to Muslims to allow orphans to live as members of their family, this being not only wise and humane but also based on considerations of convenience. If orphans had been directed to be kept aloof and their property managed on a strictly legal basis, it would have, in most cases, entailed a good deal of unnecessary inconvenience and trouble for both parties concerned.
The words, Allah knows the mischief-maker from the reformer, serve as a stern warning to the guardians of orphans. Anything they do is sure to come to the knowledge of God. Nay, God knows even the hidden things of the human heart. So they should beware of playing the part of mischief-makers in the garb of reformers.
God’s attributes of "Powerful" and "Wise" placed at the end of the verse contain a general admonition to guardians of orphans to be very careful about their dealings with them. They should not delude themselves with the idea that, being weak and not yet possessed of proper understanding, the orphans are entirely at their mercy and that they can treat them as they like. For, if orphans are not strong and wise, God certainly is, and He would call them to account if they behaved unkindly or dishonestly towards these helpless and friendless creatures of His. By mentioning God’s attributes of "Powerful" and "Wise" the Quran also means to exhort Muslims to look after orphans in such a way and give them such good education and training as should help them to grow strong and wise and become useful members of the community.
a
4:128; 89:18; 93:10; 107:3.
266
The bringing up of orphans is a very delicate affair and also an important social duty. Orphans should be brought up in a manner most conducive to their physical, moral and spiritual welfare. They should be treated as members of the family—the exhortation being contained in the words, "they are your brethren."
ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتْبِعُونَ مَآ أَنفَقُوا۟ مَنًّا وَلَآ أَذًى ۙ لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:265; 74:7.
Every good act may be abused, and the abuse of spending in the cause of Allah is to follow it with Mann (boastfully speaking of one’s good act) and Adha (following it up with injury). Those, who spend their wealth in the cause of Allah, are prohibited from making unnecessary and misplaced mention of the money they spend and the services they render to the cause of Truth, for, doing so would amount to Mann (taunt). Similarly, they are enjoined not to demand anything in return for their contributions.
2:265; 74:7.
Important Words:
منا (taunt). They say من علیه i.e. (1) he did him a favour; (2) he talked of, or referred to, the favour he had done him and thereby taunted him with it (Aqrab). So من means both a favour as well as a reference to it with a view to taunting.
Commentary:
Every good may be abused, and the abuse of spending in the cause of Allah is to follow it with من i.e. boastfully speaking of one’s services, and اذی i.e. following up a good act with an injury. Those who expend their wealth in the cause of Allah, are prohibited from making unnecessary mention of the money they spend and the services they render to Islam; for doing so would amount to من (taunt). Similarly they are forbidden to demand anything in return for their contributions; for this would amount to اذی (injury). Some men expect worldly advantages or try to seek help in their mundane affairs in return for their services in the cause of religion, and if such help is not forthcoming, they are displeased; or sometimes they desire to exact some work from those who are engaged in the service of religion and whom they help with money. All this would come under the definition of the word اذی; for such demands cause great injury and annoyance. Whether in the help of the community or of an individual, Islam condemns resort to من and اذی. It enjoins us to serve, but expects us to forget that we are rendering a service, for that would mar the good effect thereof.
b
2:265; 74:7.
201
每一个善行都有可能被糟塌。在安拉的道上消费自己的财富之后, 有人会吹嘘自己的善行 {这种错误称为 مَنّ (Mann)}; 有人会随之伤害别人 {这叫做 اَذٰی (Adha)}。那些为了安拉的事业花费了财富的人们, 不准对他们为真理事业所作出的贡献和所花的钱讲不必要的或不该讲的话, 因为这样做等于 مَنّ。同样地, 责令他们在作了贡献之后不要要求任何事物作为报答。
a
2:265; 74:7.
269
Important Words:
منا (taunt). They say من علیه i.e. (1) he did him a favour; (2) he talked of, or referred to, the favour he had done him and thereby taunted him with it (Aqrab). So من means both a favour as well as a reference to it with a view to taunting.
Commentary:
Every good may be abused, and the abuse of spending in the cause of Allah is to follow it with من i.e. boastfully speaking of one’s services, and اذی i.e. following up a good act with an injury. Those who expend their wealth in the cause of Allah, are prohibited from making unnecessary mention of the money they spend and the services they render to Islam; for doing so would amount to من (taunt). Similarly they are forbidden to demand anything in return for their contributions; for this would amount to اذی (injury). Some men expect worldly advantages or try to seek help in their mundane affairs in return for their services in the cause of religion, and if such help is not forthcoming, they are displeased; or sometimes they desire to exact some work from those who are engaged in the service of religion and whom they help with money. All this would come under the definition of the word اذی; for such demands cause great injury and annoyance. Whether in the help of the community or of an individual, Islam condemns resort to من and اذی. It enjoins us to serve, but expects us to forget that we are rendering a service, for that would mar the good effect thereof.
a
2:265; 74:7.
331
Every good act may be abused, and the abuse of spending in the cause of Allah is to follow it with Mann (boastfully speaking of one’s good act) and Adha (following it up with injury). Those, who spend their wealth in the cause of Allah, are prohibited from making unnecessary and misplaced mention of the money they spend and the services they render to the cause of Truth, for, doing so would amount to Mann (taunt). Similarly, they are enjoined not to demand anything in return for their contributions.
وَلَا يَحْسَبَنَّ ٱلَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ هُوَ خَيْرًا لَّهُم ۖ بَلْ هُوَ شَرٌّ لَّهُمْ ۖ سَيُطَوَّقُونَ مَا بَخِلُوا۟ بِهِۦ يَوْمَ ٱلْقِيَٰمَةِ ۗ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
4:38; 17:30; 25:68.
Mirath rendered as "heritage" here signifies "ownership." The word also means, portion allotted to one. See 23:12 where it is stated "those who shall inherit Paradise." Paradise is not inherited by anyone; it is only received as an allotted portion from God.
4:38; 17:30; 25:68.
Important Words:
میراث (heritage) is derived from ورث i.e. he inherited. ورث اباہ or ورث مال ابیه means, he inherited the property of his father. They say ورثت مجدہ i.e. I inherited his glory. ورث من ابیه or ورث عن ابیه means, he inherited from his father, or he inherited part of the property of his father. اورثه الشیء means, he made him inherit the thing. اورثه المرض ضعفا means, the disease occasioned him, as its result, weakness. ورث and ارث and تراث and میراث all mean, what is inherited; an inheritance; a heritage whether property, rank, quality, nobility, etc. وارث means, an heir. الوارث as an epithet applied to God means, He Who remains after all creatures have perished (Lane). Primarily, الوراثة signifies the transfer of property, etc. from one to another without sale or gift. The Arabs say ورثت علما من فلان i.e., I gained or acquired knowledge from such a one (Mufradat).
Commentary:
The chief obstacle in the way of the hypocrites to accept Islam was that constant calls were made on Muslims to spend money in the cause of God and make sacrifices for it. They are told in this verse that their unwillingness to spend would eventually do them no good nor would it save their possessions from destruction.
The sentence, And to Allah belongs the heritage of the heavens and the earth, obviously does not mean that Allah will receive heavens and earth in inheritance from someone else. The word میراث rendered as "heritage" here signifies ownership. The word also means portion allotted to one, as in the verse الذین یرثون الفردوس i.e. those who shall inherit Paradise (23:12). Now, Paradise is not inherited by anyone; it is only received as an allotted portion from God.
b
4:38; 17:30; 25:68.
295
مِيْرَاثْ (Mirath) 译作 “遗产”, 在此处表示 “所有权”。这个词也可指分配给某人的一份。参见23:12。在23:12里安拉说: “那些将要继承天园的人。”天园是不能被任何人继承的。只能从安拉那儿接受分配给他的一部分。
a
4:38; 17:30; 25:68.
463
Important Words:
میراث (heritage) is derived from ورث i.e. he inherited. ورث اباہ or ورث مال ابیه means, he inherited the property of his father. They say ورثت مجدہ i.e. I inherited his glory. ورث من ابیه or ورث عن ابیه means, he inherited from his father, or he inherited part of the property of his father. اورثه الشیء means, he made him inherit the thing. اورثه المرض ضعفا means, the disease occasioned him, as its result, weakness. ورث and ارث and تراث and میراث all mean, what is inherited; an inheritance; a heritage whether property, rank, quality, nobility, etc. وارث means, an heir. الوارث as an epithet applied to God means, He Who remains after all creatures have perished (Lane). Primarily, الوراثة signifies the transfer of property, etc. from one to another without sale or gift. The Arabs say ورثت علما من فلان i.e., I gained or acquired knowledge from such a one (Mufradat).
Commentary:
The chief obstacle in the way of the hypocrites to accept Islam was that constant calls were made on Muslims to spend money in the cause of God and make sacrifices for it. They are told in this verse that their unwillingness to spend would eventually do them no good nor would it save their possessions from destruction.
The sentence, And to Allah belongs the heritage of the heavens and the earth, obviously does not mean that Allah will receive heavens and earth in inheritance from someone else. The word میراث rendered as "heritage" here signifies ownership. The word also means portion allotted to one, as in the verse الذین یرثون الفردوس i.e. those who shall inherit Paradise (23:12). Now, Paradise is not inherited by anyone; it is only received as an allotted portion from God.
d
4:38; 17:30; 25:68.
537
Mirath rendered as "heritage" here signifies "ownership." The word also means, portion allotted to one. See 23:12 where it is stated "those who shall inherit Paradise." Paradise is not inherited by anyone; it is only received as an allotted portion from God.
مِّنَ ٱلَّذِينَ هَادُوا۟ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَٱسْمَعْ غَيْرَ مُسْمَعٍ وَرَٰعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًا فِى ٱلدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
یعنی منہ سے تو رَاعِنَا کہہ دیتے ہیں مگر ان کے دل اس سے متفق نہیں ہوتے۔ دل میں وہ رسول کریم صلی اللہ علیہ وسلم کو حقیر سمجھتے ہیں اور خیال کرتے ہیں کہ اس سے کسی رعایت کی طلب کی ہمیں کوئی ضرورت نہیں۔
عربی کے لفظ ہیں فَـلَا یُؤْمِنُوْنَ اِلَّا قَلِیْـلًا جن کا مطلب یہ ہے کہ وہ صرف قلیل ایمان لاتے ہیں۔ مگر محاورہ میں اس کے معنے بالکل ایمان نہ لانے کے ہیں۔
2:76; 3:79; 5:42.
2:105.
The expression Ghaira Musma‘in means; (1) mayest thou not hear by reason of deafness; (2) mayest thou not hear what may please thee; (3) mayest thou not be obeyed.
2:76; 3:79; 5:42.
2:105.
Commentary:
The verb یقولون (they say) is used in Arabic both for words of mouth, and for what one expresses by one’s condition or conduct (see 2:31). In this verse, the expression has been used of the Jews in both these senses, viz. "They say with their tongues that they have heard and obeyed, but their conduct shows that instead of obeying they disobey and defy."
The expression غیر مسمع (without being heard) gives a number of meanings: (1) mayest thou not be made to hear, i.e. mayest thou not hear by reason of deafness; (2) mayest thou not hear any speech or news which thou wouldst like or which may please thee; (3) may not what thou sayest be accepted, or may not thy invitation be accepted and thy call responded to; (4) mayest thou not be obeyed; or (5) the expression may mean, though it was not certainly intended by the Jews, mayest thou not hear anything offensive or unpleasant.
For the expression راعنا (ra‘ina) see note on 2:105.
The Jews used the aforesaid ambiguous expressions in order (1) to conceal what evil thoughts they entertained about the Holy Prophet; (2) to make Muslims imitate them and use analogous expressions while addressing the Holy Prophet; and (3) to taunt Muslims with regard to matters affecting their religion, saying to them in effect, "We speak to your Prophet jestingly and abuse him in ambiguous words; if he had been a true Prophet of God, he would have certainly come to know of this."
c
2:76; 3:79; 5:42.
d
2:105.
2
یعنی منہ سے تو رَاعِنَا کہہ دیتے ہیں مگر ان کے دل اس سے متفق نہیں ہوتے۔ دل میں وہ رسول کریم صلی اللہ علیہ وسلم کو حقیر سمجھتے ہیں اور خیال کرتے ہیں کہ اس سے کسی رعایت کی طلب کی ہمیں کوئی ضرورت نہیں۔
3
عربی کے لفظ ہیں فَـلَا یُؤْمِنُوْنَ اِلَّا قَلِیْـلًا جن کا مطلب یہ ہے کہ وہ صرف قلیل ایمان لاتے ہیں۔ مگر محاورہ میں اس کے معنے بالکل ایمان نہ لانے کے ہیں۔
a
2:76; 3:79; 5:42.
b
2:105.
521
Commentary:
The verb یقولون (they say) is used in Arabic both for words of mouth, and for what one expresses by one’s condition or conduct (see 2:31). In this verse, the expression has been used of the Jews in both these senses, viz. "They say with their tongues that they have heard and obeyed, but their conduct shows that instead of obeying they disobey and defy."
The expression غیر مسمع (without being heard) gives a number of meanings: (1) mayest thou not be made to hear, i.e. mayest thou not hear by reason of deafness; (2) mayest thou not hear any speech or news which thou wouldst like or which may please thee; (3) may not what thou sayest be accepted, or may not thy invitation be accepted and thy call responded to; (4) mayest thou not be obeyed; or (5) the expression may mean, though it was not certainly intended by the Jews, mayest thou not hear anything offensive or unpleasant.
For the expression راعنا (ra‘ina) see note on 2:105.
The Jews used the aforesaid ambiguous expressions in order (1) to conceal what evil thoughts they entertained about the Holy Prophet; (2) to make Muslims imitate them and use analogous expressions while addressing the Holy Prophet; and (3) to taunt Muslims with regard to matters affecting their religion, saying to them in effect, "We speak to your Prophet jestingly and abuse him in ambiguous words; if he had been a true Prophet of God, he would have certainly come to know of this."
a
2:76; 3:79; 5:42.
b
2:105.
613
The expression Ghaira Musma‘in means; (1) mayest thou not hear by reason of deafness; (2) mayest thou not hear what may please thee; (3) mayest thou not be obeyed.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَنُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۖ لَّهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا
4:123; 13:30; 14:24; 22:24; 2:26.
13:36; 56:31.
The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements.
4:123; 16:30; 14:24; 22:24; See lso 2:26.
13:36; 56:31.
Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14).
b
4:123; 13:30; 14:24; 22:24; 2:26.
c
13:36; 56:31.
a
4:123; 16:30; 14:24; 22:24; See lso 2:26.
b
13:36; 56:31.
531
Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14).
a
4:123; 13:30; 14:24; 22:24; 2:26.
b
13:36; 56:31.
620
The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements.
أُو۟لَٰٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًا
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
536
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
624
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ أَوِ ٱخْرُجُوا۟ مِن دِيَٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا
یعنی بڑے بڑے مجاہدات کرو۔
اس سے مراد جہاد کے لئے نکلنا ہے نہ کہ بے فائدہ نکلنا۔
6:78.
The words, Uqtulu Anfusakum, do not mean "slay yourselves" but "slay your people" (2:55), or "lay down your lives in the cause of God".
4:78.
Commentary:
This verse refers to the hypocrites of Medina. The words اقتلوا انفسکم (kill your people) do not mean "kill yourselves" because suicide has been declared in Islam to be unlawful.
The expression انفسکم simply means "your people" (see note on 2:55). The Refugees had to leave their hearths and homes and had to kill their own disbelieving kith and kin in the war that had been forced upon them by the latter.
c
6:78.
334
اُقْتُلُوْا اَنْفُسَكُمْ (Uqtulu Anfusakum) 的意思不是 “杀你们自己” 而是 “杀你们的民众” (2:55), 或者 “为安拉献出你们的生命。”
2
یعنی بڑے بڑے مجاہدات کرو۔
3
اس سے مراد جہاد کے لئے نکلنا ہے نہ کہ بے فائدہ نکلنا۔
a
4:78.
539
Commentary:
This verse refers to the hypocrites of Medina. The words اقتلوا انفسکم (kill your people) do not mean "kill yourselves" because suicide has been declared in Islam to be unlawful.
The expression انفسکم simply means "your people" (see note on 2:55). The Refugees had to leave their hearths and homes and had to kill their own disbelieving kith and kin in the war that had been forced upon them by the latter.
c
6:78.
627
The words, Uqtulu Anfusakum, do not mean "slay yourselves" but "slay your people" (2:55), or "lay down your lives in the cause of God".
ٱلْيَوْمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ ۖ وَطَعَامُ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ ۖ وَٱلْمُحْصَنَٰتُ مِنَ ٱلْمُؤْمِنَٰتِ وَٱلْمُحْصَنَٰتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخْدَانٍ ۗ وَمَن يَكْفُرْ بِٱلْإِيمَٰنِ فَقَدْ حَبِطَ عَمَلُهُۥ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ
یعنی ان کے ذبیحے حلال ہیں بشرطیکہ ان پر تکبیر پڑھ لی جائے۔ جیسا کہ حدیث میں آیا ہے۔ (بخاری کتاب الذبائح والصید) یہ حکم اس لئے دیا کہ تورات کی شریعت کے مطابق اُمتِ موسیٰ کے سب کھانے بھی وہی ہیں جن کو اسلام نے جائز رکھا ہے۔ اور اگر مسیحی مسیحؑ کی تعلیم کے مطابق تورات پر عمل کریں تو وہ بھی اسی حکم میں ہیں اور اگر علم ہو جائے کہ وہ حرام کھاتے ہیں تو پھر اس پر واقعات کے مطابق فتویٰ لگے گا۔ یہودی یا مسیحی ہونا کافی نہ ہوگا۔ کیونکہ کئی پرانے اور نئے مسیحی فرقے تورات کی تعلیم پر عمل کرتے ہیں۔
مُحْصِنِیْنَ غَیْرَ مُسَافِحِیْنَ وَلَامُتَّخِذِیْ اَخْدَانٍ کے متعلق دیکھئے نوٹ سورہ نساء آیت۲۶۔
This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab).
Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.
1
یعنی ان کے ذبیحے حلال ہیں بشرطیکہ ان پر تکبیر پڑھ لی جائے۔ جیسا کہ حدیث میں آیا ہے۔ (بخاری کتاب الذبائح والصید) یہ حکم اس لئے دیا کہ تورات کی شریعت کے مطابق اُمتِ موسیٰ کے سب کھانے بھی وہی ہیں جن کو اسلام نے جائز رکھا ہے۔ اور اگر مسیحی مسیحؑ کی تعلیم کے مطابق تورات پر عمل کریں تو وہ بھی اسی حکم میں ہیں اور اگر علم ہو جائے کہ وہ حرام کھاتے ہیں تو پھر اس پر واقعات کے مطابق فتویٰ لگے گا۔ یہودی یا مسیحی ہونا کافی نہ ہوگا۔ کیونکہ کئی پرانے اور نئے مسیحی فرقے تورات کی تعلیم پر عمل کرتے ہیں۔
2
مُحْصِنِیْنَ غَیْرَ مُسَافِحِیْنَ وَلَامُتَّخِذِیْ اَخْدَانٍ کے متعلق دیکھئے نوٹ سورہ نساء آیت۲۶۔
645
Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.
723
This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab).
724
Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
وَجَٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتَوْا۟ عَلَىٰ قَوْمٍ يَعْكُفُونَ عَلَىٰٓ أَصْنَامٍ لَّهُمْ ۚ قَالُوا۟ يَٰمُوسَى ٱجْعَل لَّنَآ إِلَٰهًا كَمَا لَهُمْ ءَالِهَةٌ ۚ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ
یہ فلسطین کے لوگ تھے جو اس وقت بُت پرست تھے اور غالباً بنو اسماعیل میں سے عاد قوم کے افراد تھے۔
Important Words:
البحر (sea) is derived from بحر i.e. he cut open a thing; or he enlarged and made it wide. بحر means, it became wide and spacious (Lane). Most probably the word البحر is used of the sea on account of its great spaciousness, and the word الیم (see 7:137 above) is used about it on account of its great depth.
Commentary:
Though the words البحر and الیم are generally considered synonymous, yet it is significant that the Quran uses the word الیمwhen speaking of the drowning of the people of Pharaoh (7:137) and البحر (as in the present verse) when speaking of the escape of the Israelites across it. This confirms the inference that generally the word البحر denotes spaciousness and the word الیم depth.
The request of the Israelites to Moses embodied in the words, make for us a god just as they have gods, does not show that they really wished to worship idols. As they were yet new in faith, so when they happened to see the idols of an idol-worshipping people, they simply wished to have an image of their God. The idols of the people thus suggested to them the idea of having an image of their God on which to fix their attention. The words, This is your God, and the God of Moses, used elsewhere in the Quran (20:89), also show that what the Israelites wanted was simply a representation of the God of Moses and that they did not want to abandon Him or set up equals to Him.
The expression, Surely you are an ignorant people, contains the answer to their request. They were told that it was foolish on their part to think that they could fix their attention on God better by concentrating on an idol, because firstly, there was really nothing like Him and secondly, the practice was sure subsequently to develop into real idol-worship. The right way to fix attention on God is to ponder and meditate upon His attributes. To bow down before a lifeless image cannot but degrade a man both morally and spiritually.
3
یہ فلسطین کے لوگ تھے جو اس وقت بُت پرست تھے اور غالباً بنو اسماعیل میں سے عاد قوم کے افراد تھے۔
1028
Important Words:
البحر (sea) is derived from بحر i.e. he cut open a thing; or he enlarged and made it wide. بحر means, it became wide and spacious (Lane). Most probably the word البحر is used of the sea on account of its great spaciousness, and the word الیم (see 7:137 above) is used about it on account of its great depth.
Commentary:
Though the words البحر and الیم are generally considered synonymous, yet it is significant that the Quran uses the word الیمwhen speaking of the drowning of the people of Pharaoh (7:137) and البحر (as in the present verse) when speaking of the escape of the Israelites across it. This confirms the inference that generally the word البحر denotes spaciousness and the word الیم depth.
The request of the Israelites to Moses embodied in the words, make for us a god just as they have gods, does not show that they really wished to worship idols. As they were yet new in faith, so when they happened to see the idols of an idol-worshipping people, they simply wished to have an image of their God. The idols of the people thus suggested to them the idea of having an image of their God on which to fix their attention. The words, This is your God, and the God of Moses, used elsewhere in the Quran (20:89), also show that what the Israelites wanted was simply a representation of the God of Moses and that they did not want to abandon Him or set up equals to Him.
The expression, Surely you are an ignorant people, contains the answer to their request. They were told that it was foolish on their part to think that they could fix their attention on God better by concentrating on an idol, because firstly, there was really nothing like Him and secondly, the practice was sure subsequently to develop into real idol-worship. The right way to fix attention on God is to ponder and meditate upon His attributes. To bow down before a lifeless image cannot but degrade a man both morally and spiritually.
أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
8:75.
8:75.
8:75.
Commentary:
The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.
The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."
g
8:75.
a
8:75.
1095
Commentary:
The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.
The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."
g
8:75.
يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ وَرِضْوَٰنٍ وَجَنَّٰتٍ لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ
3:16; 5:13; 9:72; 10:10; 57:21.
3:16; 5:13; 9:72; 10:10; 57:21.
3:16; 5:13; 9:72; 10:10; 57:21.
a
3:16; 5:13; 9:72; 10:10; 57:21.
a
3:16; 5:13; 9:72; 10:10; 57:21.
b
3:16; 5:13; 9:72; 10:10; 57:21.
يَحْلِفُونَ بِٱللَّهِ مَا قَالُوا۟ وَلَقَدْ قَالُوا۟ كَلِمَةَ ٱلْكُفْرِ وَكَفَرُوا۟ بَعْدَ إِسْلَٰمِهِمْ وَهَمُّوا۟ بِمَا لَمْ يَنَالُوا۟ ۚ وَمَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضْلِهِۦ ۚ فَإِن يَتُوبُوا۟ يَكُ خَيْرًا لَّهُمْ ۖ وَإِن يَتَوَلَّوْا۟ يُعَذِّبْهُمُ ٱللَّهُ عَذَابًا أَلِيمًا فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۚ وَمَا لَهُمْ فِى ٱلْأَرْضِ مِن وَلِىٍّ وَلَا نَصِيرٍ
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
574
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
1228
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
1200
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
وَمِنَ ٱلْأَعْرَابِ مَن يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَٰتٍ عِندَ ٱللَّهِ وَصَلَوَٰتِ ٱلرَّسُولِ ۚ أَلَآ إِنَّهَا قُرْبَةٌ لَّهُمْ ۚ سَيُدْخِلُهُمُ ٱللَّهُ فِى رَحْمَتِهِۦٓ ۗ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
The Qur’an never indiscriminately condemns a whole people. The verse seeks to remove a possible misunderstanding that all Arabs of the desert were bad.
Important Words:
قربات (means of drawing near) is the plural of قربة which is the noun-infinitive from قرب i.e. he or it was or became near in place, station or rank. قربة therefore, means, nearness; a thing by which one seeks nearness to God or a thing by which one seeks to advance oneself in His favour (Lane).
Commentary:
The Quran is fair to all. As the Arabs of the desert were spoken of in 9:97, as being the worst in disbelief and hypocrisy, this verse points out that all Arabs of the desert are not alike. Even among them are sincere believers who are ever striving to attain nearness to God.
1248
Important Words:
قربات (means of drawing near) is the plural of قربة which is the noun-infinitive from قرب i.e. he or it was or became near in place, station or rank. قربة therefore, means, nearness; a thing by which one seeks nearness to God or a thing by which one seeks to advance oneself in His favour (Lane).
Commentary:
The Quran is fair to all. As the Arabs of the desert were spoken of in 9:97, as being the worst in disbelief and hypocrisy, this verse points out that all Arabs of the desert are not alike. Even among them are sincere believers who are ever striving to attain nearness to God.
1211
The Qur’an never indiscriminately condemns a whole people. The verse seeks to remove a possible misunderstanding that all Arabs of the desert were bad.
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
یعنی مومنوں کے۔
’’ترقی کے سامان مہیا کرے‘‘ تُزَکِّیْھِمْ کا ترجمہ ہے جو زکوٰ ۃ سے نکلا ہے اور اس کے ایک معنے بڑھانے اور ترقی دینے کے بھی ہوتے ہیں اور یہی معنے اس جگہ کے مناسب حال ہیں۔
Commentary:
The persons referred to in the preceding verse brought a part of their property and begged the Holy Prophet to take the same as alms, but he told them that he had no instructions to accept anything from them, whereupon this verse was revealed, allowing him to accept their alms and to pray for them.
1
یعنی مومنوں کے۔
2
’’ترقی کے سامان مہیا کرے‘‘ تُزَکِّیْھِمْ کا ترجمہ ہے جو زکوٰ ۃ سے نکلا ہے اور اس کے ایک معنے بڑھانے اور ترقی دینے کے بھی ہوتے ہیں اور یہی معنے اس جگہ کے مناسب حال ہیں۔
1252
Commentary:
The persons referred to in the preceding verse brought a part of their property and begged the Holy Prophet to take the same as alms, but he told them that he had no instructions to accept anything from them, whereupon this verse was revealed, allowing him to accept their alms and to pray for them.
لَّهُمْ عَذَابٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَعَذَابُ ٱلْءَاخِرَةِ أَشَقُّ ۖ وَمَا لَهُم مِّنَ ٱللَّهِ مِن وَاقٍ
39:27; 68:34.
39:27; 68:34.
39:27; 68:34.
b
39:27; 68:34.
a
39:27; 68:34.
b
39:27; 68:34.
وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ٱبْتِغَآءَ رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًا مَّيْسُورًا
93:10-11.
یعنی تیرا اعراض اپنے رشتہ داروں سے بخل کی وجہ سے نہ ہو بلکہ اس لئے ہو کہ میں خداتعالیٰ سے کشائش مانگ رہا ہوں اور مجھے اُمید ہے کہ وہ مجھے حاصل ہو جائے گی اس وقت تک میں مجبوراً بادل ناخواستہ ان سے اعراض کرتا ہوں۔
Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit. In such a case a word of good cheer may be used to give comfort to the beggar.
93:10-11.
Important Words:
میسورا (gentle) is derived from یسرi.e. he was or became gentle, docile and submissive or easy; it was or became little in quantity; paltry or of no weight or worth; he divided anything into parts or portions. They say یسرت المرأة i.e. the woman had an easy birth. The Arabs say خذ میسورة ودع معسورة i.e. take thou what is easy and leave thou what is difficult. میسور means, easy, kind, successful, etc. When applied to a saying or speech it means gentle. Thus the words قول میسور mean, gentle speech (Lane & Aqrab). See also 2:220.
Commentary:
The verse may have two meanings:
(a) If at all we have to turn away from our kinsmen, the poor and the destitute, it should be with the intention of rendering them help on a future occasion when God, out of His Mercy, may give us the means to do so. Even in such a case we should speak to them a word of good cheer which should comfort them.
(b) Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit.
d
93:10-11.
1
یعنی تیرا اعراض اپنے رشتہ داروں سے بخل کی وجہ سے نہ ہو بلکہ اس لئے ہو کہ میں خداتعالیٰ سے کشائش مانگ رہا ہوں اور مجھے اُمید ہے کہ وہ مجھے حاصل ہو جائے گی اس وقت تک میں مجبوراً بادل ناخواستہ ان سے اعراض کرتا ہوں۔
a
93:10-11.
1958
Important Words:
میسورا (gentle) is derived from یسرi.e. he was or became gentle, docile and submissive or easy; it was or became little in quantity; paltry or of no weight or worth; he divided anything into parts or portions. They say یسرت المرأة i.e. the woman had an easy birth. The Arabs say خذ میسورة ودع معسورة i.e. take thou what is easy and leave thou what is difficult. میسور means, easy, kind, successful, etc. When applied to a saying or speech it means gentle. Thus the words قول میسور mean, gentle speech (Lane & Aqrab). See also 2:220.
Commentary:
The verse may have two meanings:
(a) If at all we have to turn away from our kinsmen, the poor and the destitute, it should be with the intention of rendering them help on a future occasion when God, out of His Mercy, may give us the means to do so. Even in such a case we should speak to them a word of good cheer which should comfort them.
(b) Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit.
c
93:10-11.1611
Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit. In such a case a word of good cheer may be used to give comfort to the beggar.
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.
وَٱلَّذِينَ يَرْمُونَ أَزْوَٰجَهُمْ وَلَمْ يَكُن لَّهُمْ شُهَدَآءُ إِلَّآ أَنفُسُهُمْ فَشَهَٰدَةُ أَحَدِهِمْ أَرْبَعُ شَهَٰدَٰتٍۭ بِٱللَّهِ ۙ إِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise.
Commentary:
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise. If a husband accuses his wife of adultery he has to declare on oath four times that his allegation is true.
2596
Commentary:
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise. If a husband accuses his wife of adultery he has to declare on oath four times that his allegation is true.
2030
As suspicion between husband and wife is likely to cast a severe strain on the whole family relations, a special regulation has been laid down in the verse under comment to meet such an unhappy situation if it ever happens to arise.
لَّهُمْ فِيهَا مَا يَشَآءُونَ خَٰلِدِينَ ۚ كَانَ عَلَىٰ رَبِّكَ وَعْدًا مَّسْـُٔولًا
41:32.
41:32.
The desires of believers in the next life will become identified with the will of God. So naturally all their desires will be satisfied.
41:32.
Commentary:
The verse means to say that believers will earn "Gardens of Eternity" as a reward for the great sacrifices they would have made for the cause of truth and the life of piety and righteousness they would have led. They will, therefore, have the Gardens of Eternity as a matter of right. No conditions will attach to the promise about these "Gardens".
The words, "they will have therein whatever they desire", signify that the desires of believers will, in the next life, become identified with the will of God. So naturally all their desires will be satisfied. In this world also a believer attains to this high stage when he so merges his will in the Divine will that his will becomes the will of God Himself. In fact, in order to gain Paradise in this world and in the next the believer should attain to the high stage of self-effacement and of being at one with God.
d
41:32.
b
41:32.
2654
Commentary:
The verse means to say that believers will earn "Gardens of Eternity" as a reward for the great sacrifices they would have made for the cause of truth and the life of piety and righteousness they would have led. They will, therefore, have the Gardens of Eternity as a matter of right. No conditions will attach to the promise about these "Gardens".
The words, "they will have therein whatever they desire", signify that the desires of believers will, in the next life, become identified with the will of God. So naturally all their desires will be satisfied. In this world also a believer attains to this high stage when he so merges his will in the Divine will that his will becomes the will of God Himself. In fact, in order to gain Paradise in this world and in the next the believer should attain to the high stage of self-effacement and of being at one with God.
a
41:32.
2071
The desires of believers in the next life will become identified with the will of God. So naturally all their desires will be satisfied.
أَوَلَمْ يَكُن لَّهُمْ ءَايَةً أَن يَعْلَمَهُۥ عُلَمَٰٓؤُا۟ بَنِىٓ إِسْرَٰٓءِيلَ
یعنی سمجھتے ہیں کہ یہ قرآن انبیاء بنی اسرائیل کی پیشگوئیوں کے مطابق ہے۔
Commentary:
In the immediately preceding verse a brief reference was made to some of the prophecies that are to be found in the Bible about the Holy Prophet. After this brief reference the present verse brings home to the Israelites the fact that when their learned men know that there are prophecies about the Holy Prophet in their religious scriptures, they have no justification for rejecting him. The words "the learned among the Children of Israel" may also refer to the Israelite Prophets who had made these prophecies.
In the present and the preceding five verses the following facts about the Quran have been stated:
(a) The Quran, being a revelation from the Lord of the worlds, is the last Divine Message for all mankind. (b) Having been brought down by الروح الامین (Spirit faithful to the trust), it will continue to enjoy full and complete protection from all interference and interpolation till the end of time. (c) It is from beginning to end God’s own spoken Word. (d) It has been revealed in a most expressive, eloquent and comprehensive language which is eminently fitted to express all sorts of ideas and shades of meaning. (e) Prophecies about the advent of the Holy Prophet and the revelation of the Quran are to be found in ancient religious scriptures, especially in the Bible. (f) The learned men of Israel are fully conversant with these prophecies.
In view of these facts what better proofs are needed to establish the truth of the Quran and the universality and finality of its message.
1
یعنی سمجھتے ہیں کہ یہ قرآن انبیاء بنی اسرائیل کی پیشگوئیوں کے مطابق ہے۔
2800
Commentary:
In the immediately preceding verse a brief reference was made to some of the prophecies that are to be found in the Bible about the Holy Prophet. After this brief reference the present verse brings home to the Israelites the fact that when their learned men know that there are prophecies about the Holy Prophet in their religious scriptures, they have no justification for rejecting him. The words "the learned among the Children of Israel" may also refer to the Israelite Prophets who had made these prophecies.
In the present and the preceding five verses the following facts about the Quran have been stated:
(a) The Quran, being a revelation from the Lord of the worlds, is the last Divine Message for all mankind. (b) Having been brought down by الروح الامین (Spirit faithful to the trust), it will continue to enjoy full and complete protection from all interference and interpolation till the end of time. (c) It is from beginning to end God’s own spoken Word. (d) It has been revealed in a most expressive, eloquent and comprehensive language which is eminently fitted to express all sorts of ideas and shades of meaning. (e) Prophecies about the advent of the Holy Prophet and the revelation of the Quran are to be found in ancient religious scriptures, especially in the Bible. (f) The learned men of Israel are fully conversant with these prophecies.
In view of these facts what better proofs are needed to establish the truth of the Quran and the universality and finality of its message.
وَقَالُوٓا۟ إِن نَّتَّبِعِ ٱلْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآ ۚ أَوَلَمْ نُمَكِّن لَّهُمْ حَرَمًا ءَامِنًا يُجْبَىٰٓ إِلَيْهِ ثَمَرَٰتُ كُلِّ شَىْءٍ رِّزْقًا مِّن لَّدُنَّا وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
2:127; 14:38.
یعنی لوگ ہم کو ہلاک کر دیں گے۔
2:127; 14:38.
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
2:127; 14:38.
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
e
2:127; 14:38.
1
یعنی لوگ ہم کو ہلاک کر دیں گے۔
d
2:127; 14:38.
2918
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
c
2:127; 14:38.
2224
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى ٱلْفُلْكِ ٱلْمَشْحُونِ
فَإِن يَصْبِرُوا۟ فَٱلنَّارُ مَثْوًى لَّهُمْ ۖ وَإِن يَسْتَعْتِبُوا۟ فَمَا هُم مِّنَ ٱلْمُعْتَبِينَ
14:22.
16:85; 30:58.
The crimes of disbelievers are so heinous and hideous that they will not be granted, or taken back into God’s favour, or the meaning is that the disbelievers will not be allowed even to approach the ‘Atabah (threshold) of the Throne of God to ask for His mercy.
14:22; 52:17.
16:85; 30:58.
Important Words:
معتبین (to whom forgiveness is shown) is derived from أعتب which is again derived from عتب. أعتبه means, he granted him his goodwill or favour; became well-pleased with him. They say استعتبته فأعتبنی i.e. I asked him to grant me or regard me with his goodwill or favour or to become well-pleased with me and he granted me his favour (Lane & Aqrab). See also 30:58.
Commentary:
The verse means to say that the crimes of disbelievers are so heinous and hideous that they will not be granted, or taken back into, God’s favour, or win back His pleasure, or they will not be allowed even to approach the عتبة (threshold) of the throne of God, to ask for His mercy.
b
14:22.
c
16:85; 30:58.
1186
不信者罪大恶极, 所以他们将不会得到安拉的恩宠, 这意思也可以是, 不信者甚至将得不到允许接近安拉帝位门槛以祈求他的仁慈。
a
14:22; 52:17.
b
16:85; 30:58.
3576
Important Words:
معتبین (to whom forgiveness is shown) is derived from أعتب which is again derived from عتب. أعتبه means, he granted him his goodwill or favour; became well-pleased with him. They say استعتبته فأعتبنی i.e. I asked him to grant me or regard me with his goodwill or favour or to become well-pleased with me and he granted me his favour (Lane & Aqrab). See also 30:58.
Commentary:
The verse means to say that the crimes of disbelievers are so heinous and hideous that they will not be granted, or taken back into, God’s favour, or win back His pleasure, or they will not be allowed even to approach the عتبة (threshold) of the throne of God, to ask for His mercy.
a
14:22.
b
16:85; 30:58.
2631
The crimes of disbelievers are so heinous and hideous that they will not be granted, or taken back into God’s favour, or the meaning is that the disbelievers will not be allowed even to approach the ‘Atabah (threshold) of the Throne of God to ask for His mercy.
فَٱصْبِرْ كَمَا صَبَرَ أُو۟لُوا۟ ٱلْعَزْمِ مِنَ ٱلرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةً مِّن نَّهَارٍۭ ۚ بَلَٰغٌ ۚ فَهَلْ يُهْلَكُ إِلَّا ٱلْقَوْمُ ٱلْفَٰسِقُونَ
10:46; 30:56; 79:47.
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
10:46; 30:56; 79:47.
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
b
10:46; 30:56; 79:47.
1257
安拉对不信者的惩罚是严厉、神速而势不可挡的。因此, 相比之下, 在安逸舒适中度过的整个一生似乎 “只不过片刻而已。”
c
10:46; 30:56; 79:47.
3787A
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
a
10:46; 30:56; 79:47.
2736
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
وَٱلَّذِينَ كَفَرُوا۟ فَتَعْسًا لَّهُمْ وَأَضَلَّ أَعْمَٰلَهُمْ
Three times in the few previous verses it is stated that 'God has made the works of disbelievers vain.' This signifies that disbelievers had bent all their energies of mind and body to the achievement of one supreme desire—to see Islam fail and come to naught. But Islam triumphed. It progressed and prospered and the disbelievers failed to see their desire fulfilled.
Important Words:
تعساً (perdition) is inf. noun from تعس (ta’sa) which means, he stumbled and fell upon his face; he missed his proof in litigation and the object of his search in seeking; he became far-removed; he became degraded. تعسه اللّٰه means, God destroyed him; degraded him; made him fall on his face. تعساً له means, may he fall never to rise; may he perish; may ruin cleave to him or may he be degraded. تعس means, ruin, degradation, mischief, evil (Lane & Aqrab).
3794
Important Words:
تعساً (perdition) is inf. noun from تعس (ta’sa) which means, he stumbled and fell upon his face; he missed his proof in litigation and the object of his search in seeking; he became far-removed; he became degraded. تعسه اللّٰه means, God destroyed him; degraded him; made him fall on his face. تعساً له means, may he fall never to rise; may he perish; may ruin cleave to him or may he be degraded. تعس means, ruin, degradation, mischief, evil (Lane & Aqrab).
2744
Three times in the few previous verses it is stated that 'God has made the works of disbelievers vain.' This signifies that disbelievers had bent all their energies of mind and body to the achievement of one supreme desire—to see Islam fail and come to naught. But Islam triumphed. It progressed and prospered and the disbelievers failed to see their desire fulfilled.
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۖ وَٱلَّذِينَ كَفَرُوا۟ يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ ٱلْأَنْعَٰمُ وَٱلنَّارُ مَثْوًى لَّهُمْ
14:31; 77:47.
14:31; 77:47.
Whereas believers eat to live in order to serve God and man, the disbelievers live to eat and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
14:24; 22:24; 29:10.
14:31; 15:4; 77:47.
Commentary:
The believers make use of the things of the world and eat and drink as do the disbelievers, but whereas the former eat to live in order to serve God and man, the latter live to eat, drink, and be merry, and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
c
14:31; 77:47.
a
14:24; 22:24; 29:10.
b
14:31; 15:4; 77:47.
3797
Commentary:
The believers make use of the things of the world and eat and drink as do the disbelievers, but whereas the former eat to live in order to serve God and man, the latter live to eat, drink, and be merry, and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
b
14:31; 77:47.
2746
Whereas believers eat to live in order to serve God and man, the disbelievers live to eat and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
طَاعَةٌ وَقَوْلٌ مَّعْرُوفٌ ۚ فَإِذَا عَزَمَ ٱلْأَمْرُ فَلَوْ صَدَقُوا۟ ٱللَّهَ لَكَانَ خَيْرًا لَّهُمْ
2:264.
2:264.
2:264.
Important Words:
صدقوا اللّٰه (were true to Allah). صدق فی الحدیث means, he told or spoke the truth. صدق فی القتال means, he fought well; he gave a good account of himself in the fight. صدق اللقاء means, he was firm in fight صدق الصبح means, the dawn shone clearly. صدقنی وعدہmeans, he fulfilled, or he was true to his promise with me. The Quranic expression صدقوا ما عاھدوا اللّٰه علیه (33:24) means, they were true to their covenant with Allah and fulfilled it (Lane & Aqrab).
a
2:264.
a
2:264.
3806
Important Words:
صدقوا اللّٰه (were true to Allah). صدق فی الحدیث means, he told or spoke the truth. صدق فی القتال means, he fought well; he gave a good account of himself in the fight. صدق اللقاء means, he was firm in fight صدق الصبح means, the dawn shone clearly. صدقنی وعدہmeans, he fulfilled, or he was true to his promise with me. The Quranic expression صدقوا ما عاھدوا اللّٰه علیه (33:24) means, they were true to their covenant with Allah and fulfilled it (Lane & Aqrab).
a
2:264.
وَلَوْ أَنَّهُمْ صَبَرُوا۟ حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَّهُمْ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
۞ وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ
56:18; 76:20.
غِلْمَان (Ghilman, 青年们) 是 غُلَام (Ghulam, 青年; 仆人; 儿子) 的复数等等。(Lane) 这个词在 «古兰经» 中也用作为 وَلَد (Walad) 的同义词, 意思是儿子 (3:41; 15:54; 19:8; 37:102; 51:29)。وِلْدَان (Wildan, 儿子们) 这词在 «古兰经» 中另外 (76:20) 也用代替 غِلْمَان (Ghilman), 说明在天园中与敬畏的人到处活动的青年将是他们自己的儿子。这节经文也可以指安拉的许诺, 巨大的财富和权力将归穆 斯林以及将伺候他们的成批仆人所有。
یعنی پاکباز۔
56:18; 76:20.
Ghilman (youths) is plural of Ghulam which means, a youth; servant; son; etc. (Lane). The word has also been used in the Qur’an synonymously with Walad in the sense of son (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Qur’an (76:20), the word Wildan (sons) has been substituted for Ghilman which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power which was to fall into the possession of the Muslims and to the hosts of servants who were to wait upon them.
56:18; 76:20.
Commentary:
غلمان (youths) is plural of غلام which means, youth; servant; son, etc. (Lane & Aqrab). The word has also been used in the Quran synonymously with ولد in the sense of 'son' (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Quran (76:20) the word ولدان (sons) has been substituted for غلمان which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power coming into the possession of the poor Muslims, and to the hosts of servants who were to wait upon them.
d
56:18; 76:20.
1324
غِلْمَان (Ghilman, 青年们) 是 غُلَام (Ghulam, 青年; 仆人; 儿子) 的复数等等。(Lane) 这个词在 «古兰经» 中也用作为 وَلَد (Walad) 的同义词, 意思是儿子 (3:41; 15:54; 19:8; 37:102; 51:29)。وِلْدَان (Wildan, 儿子们) 这词在 «古兰经» 中另外 (76:20) 也用代替 غِلْمَان (Ghilman), 说明在天园中与敬畏的人到处活动的青年将是他们自己的儿子。这节经文也可以指安拉的许诺, 巨大的财富和权力将归穆 斯林以及将伺候他们的成批仆人所有。
3
یعنی پاکباز۔
c
56:18; 76:20.
3946
Commentary:
غلمان (youths) is plural of غلام which means, youth; servant; son, etc. (Lane & Aqrab). The word has also been used in the Quran synonymously with ولد in the sense of 'son' (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Quran (76:20) the word ولدان (sons) has been substituted for غلمان which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power coming into the possession of the poor Muslims, and to the hosts of servants who were to wait upon them.
d
56:18; 76:20.
2855
Ghilman (youths) is plural of Ghulam which means, a youth; servant; son; etc. (Lane). The word has also been used in the Qur’an synonymously with Walad in the sense of son (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Qur’an (76:20), the word Wildan (sons) has been substituted for Ghilman which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power which was to fall into the possession of the Muslims and to the hosts of servants who were to wait upon them.
إِنَّا مُرْسِلُوا۟ ٱلنَّاقَةِ فِتْنَةً لَّهُمْ فَٱرْتَقِبْهُمْ وَٱصْطَبِرْ
7:74; 11:65; 17:60.
7:74; 11:65; 17:60.
e
7:74; 11:65; 17:60.
a
7:74; 11:65; 17:60; 26:156; 91:14.
4025
Important Words:
اصطبر means, he was patient or constant; he acquired patience; he was tried with patience. It is the intensive form of صبر(Lane & Aqrab).
b
7:74; 11:65; 17:60.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا جَآءَكُمُ ٱلْمُؤْمِنَٰتُ مُهَٰجِرَٰتٍ فَٱمْتَحِنُوهُنَّ ۖ ٱللَّهُ أَعْلَمُ بِإِيمَٰنِهِنَّ ۖ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَٰتٍ فَلَا تَرْجِعُوهُنَّ إِلَى ٱلْكُفَّارِ ۖ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ ۖ وَءَاتُوهُم مَّآ أَنفَقُوا۟ ۚ وَلَا جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوهُنَّ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ ۚ وَلَا تُمْسِكُوا۟ بِعِصَمِ ٱلْكَوَافِرِ وَسْـَٔلُوا۟ مَآ أَنفَقْتُمْ وَلْيَسْـَٔلُوا۟ مَآ أَنفَقُوا۟ ۚ ذَٰلِكُمْ حُكْمُ ٱللَّهِ ۖ يَحْكُمُ بَيْنَكُمْ ۚ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
یعنی حکومتی لیول پر کفار سے اس خرچ کا مطالبہ کرو۔
یعنی کفار بھی ایسی عورتوں کا خرچ حکومتی لیول پر مسلمانوں سے طلب کریں گویا دونوں آیتوں میں اس قسم کے حقوق کو حکومتی حقوق تسلیم کر لیا ہے۔
4:5, 25.
2:222.
Though when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse refers to such refugee Muslim women. It constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere and honest in her faith and was accepting Islam from no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her disbelieving husband becomes automatically dissolved when she joins the Muslim Community; and a believer is allowed to marry her provided he fulfils two conditions: (a) He should have paid back to her disbelieving husband what the latter had s
4:5, 25.
2:222.
Commentary:
Here is a testimony to the irresistible appeal of the Message of Islam. At a time when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse under comment refers to such refugee Muslim women. The verse also constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere, and honest in her faith and that she was accepting Islam out of no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her dis-believing husband becomes dissolved when she joins the Muslim Community, and a believer is allowed to marry such a woman, provided he fulfils two conditions: (a) He should have paid back to the disbelieving husband of such woman what the latter had spent on her, and (b) he should also have fixed or paid her dowry. Similarly, the marriage-tie between a Muslim and his wife who gives up Islam could not continue and the same procedure would be adopted if such an apostate woman marries a disbeliever as in the case of marriage between a Muslim and a refugee believing woman. The reciprocal arrangement prescribed in this verse is not the private affair of the individuals concerned but is to be carried out by the State, as is the practice in time of war, to which the verses particularly apply; there could not and should not continue any social relations between individual believers and individual disbelievers.
a
4:5, 25.
b
2:222.
1
یعنی حکومتی لیول پر کفار سے اس خرچ کا مطالبہ کرو۔
2
یعنی کفار بھی ایسی عورتوں کا خرچ حکومتی لیول پر مسلمانوں سے طلب کریں گویا دونوں آیتوں میں اس قسم کے حقوق کو حکومتی حقوق تسلیم کر لیا ہے۔
a
4:5, 25.
b
2:222.
4218
Commentary:
Here is a testimony to the irresistible appeal of the Message of Islam. At a time when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse under comment refers to such refugee Muslim women. The verse also constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere, and honest in her faith and that she was accepting Islam out of no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her dis-believing husband becomes dissolved when she joins the Muslim Community, and a believer is allowed to marry such a woman, provided he fulfils two conditions: (a) He should have paid back to the disbelieving husband of such woman what the latter had spent on her, and (b) he should also have fixed or paid her dowry. Similarly, the marriage-tie between a Muslim and his wife who gives up Islam could not continue and the same procedure would be adopted if such an apostate woman marries a disbeliever as in the case of marriage between a Muslim and a refugee believing woman. The reciprocal arrangement prescribed in this verse is not the private affair of the individuals concerned but is to be carried out by the State, as is the practice in time of war, to which the verses particularly apply; there could not and should not continue any social relations between individual believers and individual disbelievers.
a
4:5, 25.
b
2:222.
3031
Though when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse refers to such refugee Muslim women. It constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere and honest in her faith and was accepting Islam from no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her disbelieving husband becomes automatically dissolved when she joins the Muslim Community; and a believer is allowed to marry her provided he fulfils two conditions: (a) He should have paid back to her disbelieving husband what the latter had s