Search Results for "نِعِمَّا"
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إِن تُبْدُوا۟ ٱلصَّدَقَٰتِ فَنِعِمَّا هِىَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا ٱلْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ ۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمْ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
نِعِمَّا ھِیَ اصل میں نِعْمَ مَا ھِیَ ہے۔ یعنی یہ بہت اچھی بات ہے۔ یہ مخصوص بالمدح کہلاتا ہے اور اس کا حل نِعْمَ الشَّیْئُ شَیْئًا ہے (املاء ابوالبقاء) جیسے اردو میں کہتے ہیں کہ بس کام تو یہ ہے۔
مِنْ سَیِّاٰ تِکُمْ کے معنے یہ بھی ہیں کہ بدیوں سے بعض کو اس کے سبب سے چھپا دے گا‘ مٹا دے گا۔ اور مِنْ زائد بغرضِ تاکید بھی ہو سکتا ہے اس صورت میں یہ معنے ہوں گے کہ تمہاری بدیاں بالکل مٹا دے گا۔ اخفش نے اس جگہ یہی معنے کیے ہیں (املاء ابوالبقاء)
4:32, 8:30; 29:8; 64:10; 66:9.
9:60, 103, 104.
Islam has most wisely recommended both forms of giving alms, open and secret. By giving alms openly a man sets a good example to others which they may imitate. Secret almsgiving in some cases is better, because then one refrains from exposing the poverty of his less fortunate brethren, and there is also little occasion for feeling proud in giving secretly.
The particle min either may have been used for the sake of emphasis, or in the sense of "many" or "some."
9:60, 103, 104.
4:32; 8:30; 29:8; 64:10; 66:9.
Important Words:
یکفر (will remove) is derived from کفر (kaffara) which again is derived from کفر (kafara) for which see 2:7. They say کفر عنه سیئته i.e. (1) He (God) covered or removed, or did away with his sin; (2) He expiated his sin; (3) He effaced or obliterated his sin (Lane).
Commentary:
Islam has most wisely recommended both forms of giving alms, i.e. open and secret. By giving alms openly, a man sets a good example to others and many begin to imitate him. Secret alms-giving is in many cases better, because in this way one refrains from exposing the poverty of his brethren and there is also little occasion for pride in secret giving. It should be noted that the word خیر (better) occurring in the verse is qualified by the words "for You", while the word نعما (well and good) is not so qualified, which points to the fact that whereas secret giving to the poor is better for the giver, open giving may often be conducive to more good for the Community in general.
Again, the particle من (many) in the clause, "many of your sins" may, according to Arabic idiom, either be redundant and used merely for the sake of emphasis, or used in the sense of "many" or "some"; or it denotes ابتداءالغایة i.e. the commencement of the limit. Following these different senses and also keeping in view the different meanings of the word یکفر (will remove), the clause ویکفر عنکم من سیآتکم may be rendered in four different ways: (1) He (God) will certainly remove from you your sins. (2) He will remove from you many or some of your sins. (3) He will expiate many or some of your sins for you. (4) He will certainly obliterate, or efface from you, your sins.
In the first and the fourth rendering, the particle من has been treated as redundant, used for the sake of emphasis only, and therefore it has been omitted in the translation and the word "certainly" has been added. But if we take the word من in the sense of "many" or "some", the meaning of the sentence will be as given in the second and the third rendering.
In the case of the second rendering, the idea is that if we practise charity, those of our sins which are committed against the rights of God will be pardoned, but not those which are committed against the rights of men for which other acts of virtue have been recommended. In the case of the third rendering, the idea is that on the basis of charity practised in accordance with the injunctions of the Quran, God will so arrange that sins committed by the giver of charity, against the rights of men, will be pardoned by the very men who are sinned against.
But as it is possible that even after a man has been pardoned, his sins may continue to rankle in his own mind, so God has promised to show a further favour to those who practise charity according to the teachings of Islam. This promise is implied in the word یکفر (efface and obliterate) which is intended to hint that God will make them forget their sins and thus obliterate and efface from their minds all traces of the sins committed by them. This idea has been expressed in the last rendering. Thus a single small sentence has been so worded as to cover all the possible forms of forgiveness, from its lowest phase to its highest manifestation.
a
4:32, 8:30; 29:8; 64:10; 66:9.
d
9:60, 103, 104.
1
نِعِمَّا ھِیَ اصل میں نِعْمَ مَا ھِیَ ہے۔ یعنی یہ بہت اچھی بات ہے۔ یہ مخصوص بالمدح کہلاتا ہے اور اس کا حل نِعْمَ الشَّیْئُ شَیْئًا ہے (املاء ابوالبقاء) جیسے اردو میں کہتے ہیں کہ بس کام تو یہ ہے۔
2
مِنْ سَیِّاٰ تِکُمْ کے معنے یہ بھی ہیں کہ بدیوں سے بعض کو اس کے سبب سے چھپا دے گا‘ مٹا دے گا۔ اور مِنْ زائد بغرضِ تاکید بھی ہو سکتا ہے اس صورت میں یہ معنے ہوں گے کہ تمہاری بدیاں بالکل مٹا دے گا۔ اخفش نے اس جگہ یہی معنے کیے ہیں (املاء ابوالبقاء)
b
9:60, 103, 104.
c
4:32; 8:30; 29:8; 64:10; 66:9.
278
Important Words:
یکفر (will remove) is derived from کفر (kaffara) which again is derived from کفر (kafara) for which see 2:7. They say کفر عنه سیئته i.e. (1) He (God) covered or removed, or did away with his sin; (2) He expiated his sin; (3) He effaced or obliterated his sin (Lane).
Commentary:
Islam has most wisely recommended both forms of giving alms, i.e. open and secret. By giving alms openly, a man sets a good example to others and many begin to imitate him. Secret alms-giving is in many cases better, because in this way one refrains from exposing the poverty of his brethren and there is also little occasion for pride in secret giving. It should be noted that the word خیر (better) occurring in the verse is qualified by the words "for You", while the word نعما (well and good) is not so qualified, which points to the fact that whereas secret giving to the poor is better for the giver, open giving may often be conducive to more good for the Community in general.
Again, the particle من (many) in the clause, "many of your sins" may, according to Arabic idiom, either be redundant and used merely for the sake of emphasis, or used in the sense of "many" or "some"; or it denotes ابتداءالغایة i.e. the commencement of the limit. Following these different senses and also keeping in view the different meanings of the word یکفر (will remove), the clause ویکفر عنکم من سیآتکم may be rendered in four different ways: (1) He (God) will certainly remove from you your sins. (2) He will remove from you many or some of your sins. (3) He will expiate many or some of your sins for you. (4) He will certainly obliterate, or efface from you, your sins.
In the first and the fourth rendering, the particle من has been treated as redundant, used for the sake of emphasis only, and therefore it has been omitted in the translation and the word "certainly" has been added. But if we take the word من in the sense of "many" or "some", the meaning of the sentence will be as given in the second and the third rendering.
In the case of the second rendering, the idea is that if we practise charity, those of our sins which are committed against the rights of God will be pardoned, but not those which are committed against the rights of men for which other acts of virtue have been recommended. In the case of the third rendering, the idea is that on the basis of charity practised in accordance with the injunctions of the Quran, God will so arrange that sins committed by the giver of charity, against the rights of men, will be pardoned by the very men who are sinned against.
But as it is possible that even after a man has been pardoned, his sins may continue to rankle in his own mind, so God has promised to show a further favour to those who practise charity according to the teachings of Islam. This promise is implied in the word یکفر (efface and obliterate) which is intended to hint that God will make them forget their sins and thus obliterate and efface from their minds all traces of the sins committed by them. This idea has been expressed in the last rendering. Thus a single small sentence has been so worded as to cover all the possible forms of forgiveness, from its lowest phase to its highest manifestation.
a
4:32, 8:30; 29:8; 64:10; 66:9.
c
9:60, 103, 104.
342
Islam has most wisely recommended both forms of giving alms, open and secret. By giving alms openly a man sets a good example to others which they may imitate. Secret almsgiving in some cases is better, because then one refrains from exposing the poverty of his less fortunate brethren, and there is also little occasion for feeling proud in giving secretly.
343
The particle min either may have been used for the sake of emphasis, or in the sense of "many" or "some."
۞ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٰنَٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًا
اس جگہ حکومت کا ذکر ہے اور آیت کا مطلب یہ ہے کہ حکام کو جب چنو تو اہل دیکھ کر چنو‘ رعایت یا جَنبہ داری سے کام نہ لو۔ پھر دوسرا حصہ منتخب حکام کو مخاطب کرکے بیان کیا ہے کہ اے حکام! جب تم چنے جاؤ تو ہمیشہ عدل اور انصاف کو مدنظر رکھو اور جنبہ داری سے کام نہ لو‘ خواہ ایک فریق تمہاری پارٹی کا مخالف ہی کیوں نہ ہو۔
8:28
Authority or power to rule has been here described as a "trust" of the people in order to point out that it belongs to the people and is not the birthright of any individual or dynasty. The Qur’an disapproves of dynastic or hereditary rule and institutes instead a representative form of government. The Chief is to be elected; and in electing him the people are bidden to vote for one best fitted for the office.
The Head of the Muslim State and all those persons who are entrusted with the duty of administration are enjoined to use their authority equitably and well.
8:28.
Important Words:
امانات (trusts) is the plural of امانة which is derived from امن. They say امنه i.e. he trusted in him; he entrusted him with power and authority, control or a charge; he gave him a charge over a thing or person. امانة means, trustiness or faithfulness or fidelity; a thing committed to the care or trust of a person; a trust or deposit; a duty or task allotted to a person; the commandment of God given to His servants; a man’s family or household (Lane). The Holy Prophet is reported to have said that a position or office of authority is also an امانة or a trust (Muslim, ch. on Imarat).
Commentary:
As in the previous verses authority and dominion were promised to Muslims, the Quran in the present verse proceeds to bid them entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birth right of any particular individual or dynasty.
The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifah. They are warned that if in electing a Khalifah or a Chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifah or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the office. The Khalifah or the ruler in his turn is bidden to be fair and just in his administration fair to individuals, fair to communities and fair to the State as a whole.
The words, that you judge with justice, apply both to the head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well.
The addition of the Divine attributes of "All-Hearing and All-Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out His commandment, then instead of violating it, they should pray to God and He will hear their prayer and will see to it that they get their rights. (See General Introduction for the detailed discussion of the institution of Khilafat).
d
8:28.
330
统治的权威或权力在这里被说成人民的“委托物”, 为的是指出, 这个权属于人民, 不是个人或朝代生来就有的权利。«古兰经» 不赞成王朝的或世袭的统治, 而是另行制定一种代议制的政府。首脑要选举产生; 在选举首脑时, 要告诉人民投票给最称职的人。
331
穆斯林政府的首领及所有受委托担任行政职务的人员都必须公正而充分使用他们的权力。
1
اس جگہ حکومت کا ذکر ہے اور آیت کا مطلب یہ ہے کہ حکام کو جب چنو تو اہل دیکھ کر چنو‘ رعایت یا جَنبہ داری سے کام نہ لو۔ پھر دوسرا حصہ منتخب حکام کو مخاطب کرکے بیان کیا ہے کہ اے حکام! جب تم چنے جاؤ تو ہمیشہ عدل اور انصاف کو مدنظر رکھو اور جنبہ داری سے کام نہ لو‘ خواہ ایک فریق تمہاری پارٹی کا مخالف ہی کیوں نہ ہو۔
c
8:28.
532
Important Words:
امانات (trusts) is the plural of امانة which is derived from امن. They say امنه i.e. he trusted in him; he entrusted him with power and authority, control or a charge; he gave him a charge over a thing or person. امانة means, trustiness or faithfulness or fidelity; a thing committed to the care or trust of a person; a trust or deposit; a duty or task allotted to a person; the commandment of God given to His servants; a man’s family or household (Lane). The Holy Prophet is reported to have said that a position or office of authority is also an امانة or a trust (Muslim, ch. on Imarat).
Commentary:
As in the previous verses authority and dominion were promised to Muslims, the Quran in the present verse proceeds to bid them entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birth right of any particular individual or dynasty.
The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifah. They are warned that if in electing a Khalifah or a Chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifah or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the office. The Khalifah or the ruler in his turn is bidden to be fair and just in his administration fair to individuals, fair to communities and fair to the State as a whole.
The words, that you judge with justice, apply both to the head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well.
The addition of the Divine attributes of "All-Hearing and All-Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out His commandment, then instead of violating it, they should pray to God and He will hear their prayer and will see to it that they get their rights. (See General Introduction for the detailed discussion of the institution of Khilafat).
c
8:28
621
Authority or power to rule has been here described as a "trust" of the people in order to point out that it belongs to the people and is not the birthright of any individual or dynasty. The Qur’an disapproves of dynastic or hereditary rule and institutes instead a representative form of government. The Chief is to be elected; and in electing him the people are bidden to vote for one best fitted for the office.
622
The Head of the Muslim State and all those persons who are entrusted with the duty of administration are enjoined to use their authority equitably and well.
وَلَئِنْ أَذَقْنَٰهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّىٓ ۚ إِنَّهُۥ لَفَرِحٌ فَخُورٌ
41:51.
41:51.
Commentary:
Both attitudes of foolish elation and of abject despair described in this and the previous verses are assumed by those who give themselves up to disbelief and turn their backs on Divine revelation. They are carried away by the smallest change in their fortunes, whether for good or ill. If some distress happens to afflict them, they give way to despair, while they become foolishly elated with pride if some success or happiness comes their way. This is due to their lack of proper understanding of the law of God, which is to the effect that this life is subject to change and that sorrows and periods of good fortune come upon man to try his mettle and make him improve his moral and spiritual condition. But a disbeliever who fails to understand the purpose of God, instead of benefiting by his state of prosperity or affliction, often lets it overwhelm him.
b
41:51.
c
41:9; 84:26; 95:7.
b
41:51.
1392
Commentary:
Both attitudes of foolish elation and of abject despair described in this and the previous verses are assumed by those who give themselves up to disbelief and turn their backs on Divine revelation. They are carried away by the smallest change in their fortunes, whether for good or ill. If some distress happens to afflict them, they give way to despair, while they become foolishly elated with pride if some success or happiness comes their way. This is due to their lack of proper understanding of the law of God, which is to the effect that this life is subject to change and that sorrows and periods of good fortune come upon man to try his mettle and make him improve his moral and spiritual condition. But a disbeliever who fails to understand the purpose of God, instead of benefiting by his state of prosperity or affliction, often lets it overwhelm him.
c
41:51.
لِّنُحْۦِىَ بِهِۦ بَلْدَةً مَّيْتًا وَنُسْقِيَهُۥ مِمَّا خَلَقْنَآ أَنْعَٰمًا وَأَنَاسِىَّ كَثِيرًا
Commentary:
Arabia before the Holy Prophet’s appearance was a spiritually dead land. Heavenly rain in the form of the Quranic revelation descended upon it and the whole country began to pulsate and vibrate with a new life and in turn imparted a new life to the world around it.
The words, "cattle and men" refer to two classes of men. Those who had become morally so depraved as apparently to be beyond redemption have been described as "cattle" and those who were spiritually somewhat better have been described as "men" in this verse. The former have already been referred to in v. 45 above. Both these classes of people drank deep at the fountain which the Holy Prophet caused to flow and by drinking of the Quranic elixir they got a new and everlasting life.
2682
Commentary:
Arabia before the Holy Prophet’s appearance was a spiritually dead land. Heavenly rain in the form of the Quranic revelation descended upon it and the whole country began to pulsate and vibrate with a new life and in turn imparted a new life to the world around it.
The words, "cattle and men" refer to two classes of men. Those who had become morally so depraved as apparently to be beyond redemption have been described as "cattle" and those who were spiritually somewhat better have been described as "men" in this verse. The former have already been referred to in v. 45 above. Both these classes of people drank deep at the fountain which the Holy Prophet caused to flow and by drinking of the Quranic elixir they got a new and everlasting life.
أَوَلَمْ يَرَوْا۟ أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَآ أَنْعَٰمًا فَهُمْ لَهَا مَٰلِكُونَ
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
3261
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
2462
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.