وَءَاتَوُا۟ ٱلزَّكَوٰةَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَءَاتَوُا۟ ٱلزَّكَوٰةَ".
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:4.
See 2:4.
See 2:4.
Commentary:
The verse points out that abstaining from interest and giving money in charity are highly righteous deeds and the righteous will have their reward with God. The verse also declares that in order to attain salvation (1) one must have true faith, and (2) do righteous deeds; and of the righteous deeds the verse singles out the two most important ones: firstly, the observance of Prayers, which pertains to the rights of God; and secondly, the giving of Zakah which pertains to the rights of men. The noble spirit underlying the commandment relating to Zakah runs counter to the evil spirit underlying the practice of giving and taking interest.
b
2:4.
a
See 2:4.
284
Commentary:
The verse points out that abstaining from interest and giving money in charity are highly righteous deeds and the righteous will have their reward with God. The verse also declares that in order to attain salvation (1) one must have true faith, and (2) do righteous deeds; and of the righteous deeds the verse singles out the two most important ones: firstly, the observance of Prayers, which pertains to the rights of God; and secondly, the giving of Zakah which pertains to the rights of men. The noble spirit underlying the commandment relating to Zakah runs counter to the evil spirit underlying the practice of giving and taking interest.
b
See 2:4.
فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍ ۚ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
7:157; 9:11.
“禁战的四个月” 是伊历十一月、十二月, 一月、七月, 前面三个月是大朝觐月, 而最后一个月阿拉伯人一般用它完成小朝 (عُمْرَة, ‘Umrah) 活动 (2:195和2:218)。اَشْهُرُالْحُرُمْ (Ashhurul-Hurum) 并不意指 “圣月”, 而是 “禁月”, 指的是以上9:2所谈到的四个月。在这四个月中, 上述的多神教徒可以得到保护, 去各处旅行, 亲眼看看是否伊斯兰教已经胜利, 是否安拉的话已经实现。在这一时期结束时, (在这一时期内所有敌对行动都暂时停止, )对那些伊斯兰教的死敌恢复战争, 因为他们开始了敌对行动和不断地破坏了他们的誓言。这种最后通牒的理由, 见9:8-13节经文。至於那些没有背信弃义的多神教徒, 他们是得到保护的 (9:4, 7)。
那些和穆斯林作战过但还没有要求同他们签订新条约的多神教徒。
即使是那些伊斯兰教的敌人, 在他们手中穆斯林受过非常严重的损失, 如果他们悔改并自愿接受伊斯兰教, 可以得到宽恕。事实上, 有大量多神教徒在心底里相信伊斯兰教的真理, 可是或者由於自负, 或者害怕迫害, 或者由於其他种种考虑, 没能公开承认信仰。这节经文使这种人确信, 如果他们之中任何一个即使在战时宣称他信仰伊斯兰教, 他的 (承诺) 声明不会被认为是虚假的, 或者把它当作安然逃脱的行动。
یعنی مقررہ چار مہینے جن میں ان کو ملک میں پھرنے کی اجازت دی گئی ہے۔
اس سے یہ نتیجہ نہیں نکلتا کہ کفار سے اس وقت تک لڑنا چاہیے جب تک کہ وہ مسلمان نہ ہو جائیں کیونکہ اس جگہ عام کفار کا ذکر نہیں بلکہ ان کفار کا ذکر ہے جو آٹھ سال تک رسول کریم صلی اللہ علیہ وسلم سے لڑتے رہے اور مکہ فتح ہو جانے پر بھی معاہدہ کرنے کی طرف توجہ نہ کی۔
7:157; 9:11.
"The forbidden months" are the four months of Dhul-Qa‘dah, Dhul- Hijjah, Muharram and Rajab, the first three being the months of the Greater Pilgrimage, while in the last the Arabs generally performed the Lesser Pilgrimage or ‘Umrah (2:195 & 2:218). The term Ashhurul-Hurum does not signify "sacred months" but "forbidden months" and refers to the four months mentioned in 9:2 above. In these months the above-mentioned idolaters were granted protection to travel through the land and see for themselves whether Islam had not triumphed and whether the word of God had not been fulfilled. At the end of this period, during which all hostilities were to remain suspended, war was to be resumed against such avowed enemies of Islam as had themselves started hostilities and had repeatedly broken their plighted word. The reason for this ultimatum is given in vv. 9:8-13. As for those idolaters who had not been guilty of faithlessness and treachery, they were to be protecte
Those idolaters who had fought with the Muslims and had not yet asked for a fresh treaty with them.
Even those enemies of Islam at whose hands Muslims had suffered very grievous losses were to be forgiven if they repented and accepted Islam of their own free will. In fact, there was a large number of men among the idolaters who, in their heart of hearts, had been convinced of the truth of Islam, but who, either through pride or for fear of persecution or other considerations, had refrained from making open confession of faith. This verse assured such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as having been made to save his skin.
7:157; 9:11.
Commentary:
The term الاشھر الحرم is generally applied to the four sacred months of Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab, the first three being the months of the Greater Pilgrimage, while in the last the Arabs generally performed the Lesser Pilgrimage or ‘Umrah (see notes on 2:195 and 2:218). In this verse, however, the words الاشھر الحرم signify not the "sacred months", but "forbidden months" and refer to the four months mentioned in 9:2 above. These were meant to grant a respite to idolaters to travel through the land in safety and see whether Islam had not triumphed and whether the Word of God had not proved true. At the end of this period, during which all hostilities were to be suspended, war was to be resumed against the idolatrous Arabs with the exception, of course, of such as had entered into a treaty with Muslims, and the treacherous and faithless idolaters already at war with Muslims were to be captured and killed wherever found. It should, however, be remembered that the command to wage war after the expiry of the four forbidden months did not apply to all idolaters without discrimination, but was directed only against such avowed enemies of Islam as had themselves started hostilities against Islam and had broken their plighted word and plotted to expel the Holy Prophet from the city. The reason for this ultimatum is given in the following few verses, viz. 9:8-13. As for those idolaters who had been guilty of faithlessness and treachery, they were to be protected (see 9:4, 7). It is highly regrettable, however, that, divorcing this commandment from its context, some critics have made this verse the basis for an attack against Islam, alleging that it inculcates the destruction of all non-Muslims. The Quran and history belie this baseless allegation.
The words, and lie in wait for them at every place of ambush, mean that a strict watch should be kept over the movements of the enemy that he may not be able to create mischief and carry on malicious propaganda against Muslims. The very words of the verse point to the existence of a great danger. These times were indeed very hard for Muslims. On the one hand, the Eastern Roman Empire was preparing to attack them and, on the other, the internal enemies of Islam were hatching plots to bring about its downfall.
The words, But if they repent..., show that even those enemies of Islam at whose hands Muslims had suffered such grievous losses were to be forgiven, if they repented and accepted Islam of their own free will. That no compulsion was to be used is clear from the very next verse, as also from the fundamental injunction laid down in 2:257. The truth is that there was a large number of men among the idolaters who, in their heart of hearts, believed in the truth of Islam, but who, either through pride or for fear of others or for other reasons, refrained from making an open confession of faith. This verse was intended to convey to such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as made to save his skin. A conclusive proof of the fact, that there were many among idolaters who were at heart inclined to Islam but were afraid to declare their faith openly owing to fear of persecution, is that whenever war ceased, there was a rush for conversion to Islam. The two years of peace that followed the Treaty of Hudaibiyyah brought over a very large number of disbelievers to Islam. They could not have joined Islam in such large numbers if they had not been believers in their hearts, having been held back only by fear of persecution. There are even cases on record of men accepting Islam in the thick of battle. Muslims did not at first spare such men, thinking that they had done so merely to save their lives. The Holy Prophet, however, took such Muslims severely to the task, asking them if they had torn open the hearts of those people and had satisfied themselves that they were really devoid of sincerity. It is for this reason that the Quran directs Muslims not to harm such men from among the idolaters as profess their faith in Islam and observe the commandments of God, for only God knows whether they are true Muslims or not.
"Merciful" at the end of the verse shows that the conduct of idolaters had been such as to make them deserving of the severest of punishment, and that to extend forgiveness to them even on their abandonment of idolatry was really an act of mercy.
a
7:157; 9:11.
555
“禁战的四个月” 是伊历十一月、十二月, 一月、七月, 前面三个月是大朝觐月, 而最后一个月阿拉伯人一般用它完成小朝 (عُمْرَة, ‘Umrah) 活动 (2:195和2:218)。اَشْهُرُالْحُرُمْ (Ashhurul-Hurum) 并不意指 “圣月”, 而是 “禁月”, 指的是以上9:2所谈到的四个月。在这四个月中, 上述的多神教徒可以得到保护, 去各处旅行, 亲眼看看是否伊斯兰教已经胜利, 是否安拉的话已经实现。在这一时期结束时, (在这一时期内所有敌对行动都暂时停止, )对那些伊斯兰教的死敌恢复战争, 因为他们开始了敌对行动和不断地破坏了他们的誓言。这种最后通牒的理由, 见9:8-13节经文。至於那些没有背信弃义的多神教徒, 他们是得到保护的 (9:4, 7)。
556
那些和穆斯林作战过但还没有要求同他们签订新条约的多神教徒。
557
即使是那些伊斯兰教的敌人, 在他们手中穆斯林受过非常严重的损失, 如果他们悔改并自愿接受伊斯兰教, 可以得到宽恕。事实上, 有大量多神教徒在心底里相信伊斯兰教的真理, 可是或者由於自负, 或者害怕迫害, 或者由於其他种种考虑, 没能公开承认信仰。这节经文使这种人确信, 如果他们之中任何一个即使在战时宣称他信仰伊斯兰教, 他的 (承诺) 声明不会被认为是虚假的, 或者把它当作安然逃脱的行动。
2
یعنی مقررہ چار مہینے جن میں ان کو ملک میں پھرنے کی اجازت دی گئی ہے۔
3
اس سے یہ نتیجہ نہیں نکلتا کہ کفار سے اس وقت تک لڑنا چاہیے جب تک کہ وہ مسلمان نہ ہو جائیں کیونکہ اس جگہ عام کفار کا ذکر نہیں بلکہ ان کفار کا ذکر ہے جو آٹھ سال تک رسول کریم صلی اللہ علیہ وسلم سے لڑتے رہے اور مکہ فتح ہو جانے پر بھی معاہدہ کرنے کی طرف توجہ نہ کی۔
b
7:157; 9:11.
1168
Commentary:
The term الاشھر الحرم is generally applied to the four sacred months of Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab, the first three being the months of the Greater Pilgrimage, while in the last the Arabs generally performed the Lesser Pilgrimage or ‘Umrah (see notes on 2:195 and 2:218). In this verse, however, the words الاشھر الحرم signify not the "sacred months", but "forbidden months" and refer to the four months mentioned in 9:2 above. These were meant to grant a respite to idolaters to travel through the land in safety and see whether Islam had not triumphed and whether the Word of God had not proved true. At the end of this period, during which all hostilities were to be suspended, war was to be resumed against the idolatrous Arabs with the exception, of course, of such as had entered into a treaty with Muslims, and the treacherous and faithless idolaters already at war with Muslims were to be captured and killed wherever found. It should, however, be remembered that the command to wage war after the expiry of the four forbidden months did not apply to all idolaters without discrimination, but was directed only against such avowed enemies of Islam as had themselves started hostilities against Islam and had broken their plighted word and plotted to expel the Holy Prophet from the city. The reason for this ultimatum is given in the following few verses, viz. 9:8-13. As for those idolaters who had been guilty of faithlessness and treachery, they were to be protected (see 9:4, 7). It is highly regrettable, however, that, divorcing this commandment from its context, some critics have made this verse the basis for an attack against Islam, alleging that it inculcates the destruction of all non-Muslims. The Quran and history belie this baseless allegation.
The words, and lie in wait for them at every place of ambush, mean that a strict watch should be kept over the movements of the enemy that he may not be able to create mischief and carry on malicious propaganda against Muslims. The very words of the verse point to the existence of a great danger. These times were indeed very hard for Muslims. On the one hand, the Eastern Roman Empire was preparing to attack them and, on the other, the internal enemies of Islam were hatching plots to bring about its downfall.
The words, But if they repent..., show that even those enemies of Islam at whose hands Muslims had suffered such grievous losses were to be forgiven, if they repented and accepted Islam of their own free will. That no compulsion was to be used is clear from the very next verse, as also from the fundamental injunction laid down in 2:257. The truth is that there was a large number of men among the idolaters who, in their heart of hearts, believed in the truth of Islam, but who, either through pride or for fear of others or for other reasons, refrained from making an open confession of faith. This verse was intended to convey to such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as made to save his skin. A conclusive proof of the fact, that there were many among idolaters who were at heart inclined to Islam but were afraid to declare their faith openly owing to fear of persecution, is that whenever war ceased, there was a rush for conversion to Islam. The two years of peace that followed the Treaty of Hudaibiyyah brought over a very large number of disbelievers to Islam. They could not have joined Islam in such large numbers if they had not been believers in their hearts, having been held back only by fear of persecution. There are even cases on record of men accepting Islam in the thick of battle. Muslims did not at first spare such men, thinking that they had done so merely to save their lives. The Holy Prophet, however, took such Muslims severely to the task, asking them if they had torn open the hearts of those people and had satisfied themselves that they were really devoid of sincerity. It is for this reason that the Quran directs Muslims not to harm such men from among the idolaters as profess their faith in Islam and observe the commandments of God, for only God knows whether they are true Muslims or not.
"Merciful" at the end of the verse shows that the conduct of idolaters had been such as to make them deserving of the severest of punishment, and that to extend forgiveness to them even on their abandonment of idolatry was really an act of mercy.
a
7:157; 9:11.
1155A
"The forbidden months" are the four months of Dhul-Qa‘dah, Dhul- Hijjah, Muharram and Rajab, the first three being the months of the Greater Pilgrimage, while in the last the Arabs generally performed the Lesser Pilgrimage or ‘Umrah (2:195 & 2:218). The term Ashhurul-Hurum does not signify "sacred months" but "forbidden months" and refers to the four months mentioned in 9:2 above. In these months the above-mentioned idolaters were granted protection to travel through the land and see for themselves whether Islam had not triumphed and whether the word of God had not been fulfilled. At the end of this period, during which all hostilities were to remain suspended, war was to be resumed against such avowed enemies of Islam as had themselves started hostilities and had repeatedly broken their plighted word. The reason for this ultimatum is given in vv. 9:8-13. As for those idolaters who had not been guilty of faithlessness and treachery, they were to be protecte
1156
Those idolaters who had fought with the Muslims and had not yet asked for a fresh treaty with them.
1157
Even those enemies of Islam at whose hands Muslims had suffered very grievous losses were to be forgiven if they repented and accepted Islam of their own free will. In fact, there was a large number of men among the idolaters who, in their heart of hearts, had been convinced of the truth of Islam, but who, either through pride or for fear of persecution or other considerations, had refrained from making open confession of faith. This verse assured such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as having been made to save his skin.
فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ ۗ وَنُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْلَمُونَ
7:154; 9:5.
7:154; 9:5.
7:154; 9:5.
Commentary:
The words, they are your brethren in faith, mean that not only should all hostilities cease against such disbelievers as repent, but they are to be looked upon as brethren and treated as such. See also note on 9:5, above.
a
7:154; 9:5.
a
7:154; 9:5.
1174
Commentary:
The words, they are your brethren in faith, mean that not only should all hostilities cease against such disbelievers as repent, but they are to be looked upon as brethren and treated as such. See also note on 9:5, above.
b
7:154; 9:5.
ٱلَّذِينَ إِن مَّكَّنَّٰهُمْ فِى ٱلْأَرْضِ أَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ وَأَمَرُوا۟ بِٱلْمَعْرُوفِ وَنَهَوْا۟ عَنِ ٱلْمُنكَرِ ۗ وَلِلَّهِ عَٰقِبَةُ ٱلْأُمُورِ
这节经文给穆斯林指出一条经律。当他们获得权力时, 他们不应该用权力去满足自己的私欲, 而应该用它来改善穷人和身受践踏的人们的处境。在他们管辖的疆界内确保和平与安全, 尊重与保护朝觐圣地。
The verse implies a commandment for the Muslims that when they get power, they should not use it for the furtherance of their own selfish ends but should employ it to ameliorate the lot of the poor and the down trodden people and to establish peace and security in their dominions, and that they should respect and protect places of worship.
Commentary:
The verse lays down some principles of universal application:
Firstly: Those true servants of God are entitled to receive God’s help, power and authority to use it for the good of humanity who do their duty to God and man, and are devout and God-fearing, who help their fellow beings with all the means at their disposal and not only themselves live righteous lives but exhort others to lead good and useful lives and abstain from evil.
Secondly: Any nation or people who seek to receive Divine help and rise to power and influence should act upon these principles.
Thirdly: a nation or people on whom God confers power and dominion continue to enjoy these blessings so long as they observe these principles. To this sublime principle another verse of the Quran also refers, viz. "Verily, Allah changes not the condition of a people until they change their own condition" (13:12).
The verse incidentally implies a commandment for the Muslims that when they get power, they should not use it for the furtherance of their own selfish ends but should employ it in ameliorating the lot of poor and downtrodden people and in establishing peace and tranquillity in their dominions and should particularly respect and protect places of worship. It also shows that the Companions of the Holy Prophet were granted power, dominion and wealth because they lived up to the principles enunciated in this verse and that when they attained power and wealth they used it in the service of humanity.
871
这节经文给穆斯林指出一条经律。当他们获得权力时, 他们不应该用权力去满足自己的私欲, 而应该用它来改善穷人和身受践踏的人们的处境。在他们管辖的疆界内确保和平与安全, 尊重与保护朝觐圣地。
2472
Commentary:
The verse lays down some principles of universal application:
Firstly: Those true servants of God are entitled to receive God’s help, power and authority to use it for the good of humanity who do their duty to God and man, and are devout and God-fearing, who help their fellow beings with all the means at their disposal and not only themselves live righteous lives but exhort others to lead good and useful lives and abstain from evil.
Secondly: Any nation or people who seek to receive Divine help and rise to power and influence should act upon these principles.
Thirdly: a nation or people on whom God confers power and dominion continue to enjoy these blessings so long as they observe these principles. To this sublime principle another verse of the Quran also refers, viz. "Verily, Allah changes not the condition of a people until they change their own condition" (13:12).
The verse incidentally implies a commandment for the Muslims that when they get power, they should not use it for the furtherance of their own selfish ends but should employ it in ameliorating the lot of poor and downtrodden people and in establishing peace and tranquillity in their dominions and should particularly respect and protect places of worship. It also shows that the Companions of the Holy Prophet were granted power, dominion and wealth because they lived up to the principles enunciated in this verse and that when they attained power and wealth they used it in the service of humanity.
1960
The verse implies a commandment for the Muslims that when they get power, they should not use it for the furtherance of their own selfish ends but should employ it to ameliorate the lot of the poor and the down trodden people and to establish peace and security in their dominions, and that they should respect and protect places of worship.