وَالدَّمَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَالدَّمَ".
اِنَّمَا حَرَّمَ عَلَیۡکُمُ الۡمَیۡتَۃَ وَالدَّمَ وَلَحۡمَ الۡخِنۡزِیۡرِ وَمَاۤ اُہِلَّ بِہٖ لِغَیۡرِ اللّٰہِ ۖ فَمَنِ اضۡطُرَّ غَیۡرَ بَاغٍ وَّلَا عَادٍ فَلَاۤ اِثۡمَ عَلَیۡہِ ۚ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
5:4; 6:146; 16:116.
这个肮脏动物的这个名称含有禁止吃它肉的暗示。此词为 خِنْز (Khinz) 和 اَرٰی (Ara) 的结合; 第一部分含意为很脏, 第二部分为 “我看到”, 意即, “我看到它很脏” ……。在印度语中, 这动物的名称叫做 سُؤر (Su’ar) 这与阿拉伯语خِنْزِيْر (Khinzir) 具有完全相同的意义, 即 “我看到它很脏” ……在印度语中这动物也叫做 بَدْ Bad意思是 “坏” 或 “脏” 这也许是原来阿拉伯字的翻译。
اِثْم (Ithm) 的意思是任何不合法的事情, 即一种罪恶; 使人应受惩罚的事情 (اَقْرَبْ, Aqrab); 凡是使良心受谴责的事, 如恶行 (مُفْرَدَات, Mufradat)。在本节经文中所提到的这四种东西并不是伊斯兰教所仅仅禁止的。伊斯兰教也禁止使用许多其它东西, 分成不同种类, 其中有些属 “非法的”, 有些属 مَمْنُوْع (Mamnu‘, 禁止的)。加注的这节经文只提到 “非法的东西” 。禁止的东西已由穆圣阐明, 并在圣训中提到。使用 حَرَام (Haram--------一种非法的东西--------对人类的道德发展有着直接关系, 但对于较次要的禁止的东西, 则不是这样, 虽然两者都是被禁止的。在本节经文中被宣称为非法的这些东西中, 作为食物的血和死动物的肉显然是有害的, 而大多数的医学权威也是这样认为的。已被证实猪肉除了对人类的身体健康有害, 也对他们的道德和精神健康有害。猪吃污物并以生活在肮脏的地方为乐。它有下流习惯并有性反常的邪恶癖性。人们知道绦虫、淋巴结核、癌症以及囊色旋毛虫在食猪肉的人们中间较普遍。吃猪肉还会引起旋毛虫病。
اُھِلَّ کے معنے بلند آواز سے کچھ کہنے کے ہوتے ہیں۔ محاورہ میں کسی جانور یا کسی اور نعمت کے متعلق خداتعالیٰ یا کسی دیوتا کے نام کے پکارنے کے لئے بھی بولا جاتا ہے۔ مثلاً کسی چیز کے متعلق کہہ دیا کہ یہ فلاں دیوتا کی ہے یا خداتعالیٰ کی ہے یا ذبح کرتے وقت خداتعالیٰ کا یا اور کسی دیوتا کا نام لے دیا۔ فرمایا ایسی اشیا کا استعمال حرام ہے خواہ خدا کے سوا کسی اور کی نیاز ہو‘ یا ذبح کے وقت کسی اور کا نام لیا گیا ہو دونوں میں کوئی فرق نہیں کیا گیا۔
فَاء کا ترجمہ یہاں ’’مگر‘‘ کیا گیا ہے کیونکہ وہ بھی نتیجہ پر دلالت کرتا ہے جو فَاء کا مفہوم ہے۔
5:4; 6:146; 16:116.
The very name of this foul animal contains an allusion to the prohibition of its flesh. The word is a combination of Khinz and Ara; the first part meaning, 'very foul' and the second, 'I see', meaning, 'I see it very foul'……In Hindi, this animal is known by the name Su’ar which exactly means the same as the Arabic Khinzir, i.e. 'I see it very foul'......In Hindi this animal is also known as bad meaning 'bad' or 'foul' which is probably a translation of the original Arabic word.
Ithm means, anything unlawful, i.e. a sin; anything which renders a person deserving of punishment (Aqrab); anything that pricks the mind as something evil (Mufradat). The four things mentioned in this verse are not the only things prohibited in Islam. Islam prohibits the use of many other things also which are divided into grades or categories, some of them being "unlawful" and others Mamnu‘ (forbidden). The verse under comment mentions only the "unlawful things." The forbidden things have been stated by the Holy Prophet and are mentioned in the Hadith. The use of Haram or an unlawful thing has direct bearing on the moral development of man but it is not so with a forbidden thing which stands on a lower level of importance, though both are prohibited. Among the things declared unlawful in this verse, the blood and the flesh of a dead animal as food are evidently injurious and have been recognized as such by most authorities on medicine. The flesh of swine has been proved to be injur
5:4; 6:146; 16:116.
Important Words:
المیتة (that which dies of itself) is derived from مات i.e. he died. میتة means: (1) an animal that has died a natural death (Aqrab); (2) an animal that has not been slaughtered in a manner prescribed by Law (Lane & Mufradat).
الخنزیر (swine). Authorities differ as to the derivation of this word, some deriving it from خنزر and others from خزر. The word الخنزرة means, hard and rugged land; or a clumsy, badly-finished axe. خزر الرجل means, the man looked with the hinder parts or outer angles of his eyes (Lisan). خزرت العین means, the eye was or became narrow and small. خزر الرجل means, the man looked from the outer angle of the eye; or he had a distortion of one of his eyes. The Arabs say: کل خنزیراخزر i.e. all swine look from the outer angles of their eyes. خزر المرء means the man affected or pretended to be cunning. الخنزیر means, the swine, the hog, the pig; a certain well-known foul animal the eating of whose flesh is said to be forbidden by every Prophet (Lane). The Holy Founder of the Ahmadiyya Movement says of the word خنزیر: "The very name of this foul animal contains an allusion to the prohibition of its flesh. It is a combination of خنز and ار, the first part meaning, 'very foul' and the second, 'I see'. The word thus literally means, 'I see it very foul'…What is yet more remarkable is that in Hindi this animal is known by the name سؤر which is similarly composed of two words, i.e. سوء and ار, the latter part being identical with the latter part of the Arabic word and the former being the exact equivalent of the first part of the Arabic form. The Hindi word, therefore, exactly means the same as the Arabic, viz. 'I see it very foul'…In Hindi this animal is also known as بد meaning bad or foul which is probably a translation of the original Arabic word" (Teachings of Islam).
أھل (invoked) is derived from ھل meaning, it (the moon) made its appearance; he (the man) cried aloud. اھل also means, it made its appearance; he called or cried aloud. اھل بالتسمیة علی الذبیحة means, he invoked or pronounced the name of God while slaughtering an animal. اھل السیف بفلان means, the sword cut into him ( Aqrab). اھلال which is the infinitive-noun from اھل means, to raise one’s voice aloud by way of exclamation, on seeing the ھلال or the moon of the first night (Mufradat). Thus اھل به لغیر الله would mean, on which the name of anything besides God has been invoked at the time of slaughter; or which has been cut or slaughtered for a being other than God.
اضطر (driven by necessity) is derived from ضر which means, it did harm. ضرہ الی کذا means, it forced him to resort to that. اضطره means, he compelled him against his will. اضطره الی کذا means, he compelled him against his will to have recourse to that (Aqrab).
باغ (disobedient) is derived from بغی meaning, he rebelled; he disobeyed; he committed a wrong. باغ is really باغی being the active participle from بغی meaning, one who disobeys; one who is rebellious (Aqrab).
عاد (exceeding the limit) is the active participle from عدا i.e. he exceeded the proper or the prescribed limit. عدی علیهmeans, he transgressed against him. عاد is really عادی meaning, one who exceeds the limit (Aqrab).
اثم (sin). The verb اثم means, he did a thing which was unlawful for him; he did a thing which made him deserving of punishment. Thus the noun اثم means: (1) anything unlawful, i.e. a sin; (2) anything which makes a person deserving of punishment (Aqrab); (3) anything that pricks the mind as something evil (Mufradat).
Commentary:
This verse speaks only of food that is حرام or unlawful. It makes no mention of طیبات or pure and wholesome things to which reference has already been made in the preceding verse. It should not be supposed that the four things mentioned in this verse are the only things prohibited in Islam. As a matter of fact, Islam prohibits the use of many things; but they are divided into grades or classes, some of them being حرام or unlawful and others being ممنوع or simply forbidden. The verse under comment mentions only the former class. The forbidden things have been stated by the Holy Prophet and are mentioned in Hadith. They must not be used by the Faithful but they cannot be called حرام or unlawful. In fact, there is a great difference between unlawful (حرام) and forbidden (ممنوع) things. Islam recognizes due difference in the importance of different things, and so all prohibitions cannot be classed together and treated as of equal importance. The use of حرام or an unlawful thing has a great and direct bearing on the moral and spiritual development of man but it is not so with a ممنوع or forbidden thing which stands on a lower level of importance, though both are prohibited.
Among the things declared حرام or unlawful in this verse, the injuriousness of consuming blood and the flesh of a dead animal as food has been recognized by most authorities on medicine. The use of the flesh of swine has also proved to be injurious not only to the physical health of man, but also to his moral and spiritual health. The swine eats filth and takes delight in living in dirty places. It has indecent habits and possesses the evil trait of sex-perversion. Tape-worms, scrofula, cancer and encysted trichina are known to be more prevalent among pork-eating peoples. The use of pork also causes trichinosis.
The clause, and that on which the name of any other than Allah has been invoked, refers to that animal at the time of whose slaughter the name of any deity other than Allah is invoked or that animal which is slaughtered with a view to winning the pleasure of an idol or a saint etc., even though the name of Allah may have been mentioned while slaughtering it. Hence, all such animals as are sacrificed in order to propitiate a false deity or a saint, or any food that is cooked as an offering to a deceased person have been condemned as unlawful. Such foods are spiritually harmful. The incentive to these offerings is شرك (i.e. idolatry) and شرك is tantamount to rebellion against God.
In spite of the fact that the above mentioned things have been declared to be unlawful, the verse goes on to say that if for want of food the very life of a person should be in danger, considerations of the preservation of human life must temporarily prevail over other considerations. This is a case of choosing the lesser of two evils. Hence the verse very wisely makes an exception in case of a real and urgent necessity when no other food is available and one is in real danger of losing one’s life if one does not use the unlawful food. In fact, of the four unlawful things, the first three have been declared unlawful mostly on the basis of the fact that they are injurious to physical and moral health, and it is certainly wise to permit their use in case of urgent necessity when there is real danger to life. As for the fourth thing, i.e. a food consecrated to any other being beside Allah, it is evident that it is not injurious intrinsically. It is injurious only from the point of view of faith. Therefore when such a thing is used merely to save one’s life, which may be so usefully employed in the service of religion, there can be no real objection in eating it, because this extremely rare act cannot be considered as involving شرك or idolatry, particularly when it is performed with the sanction of God.
Permission for the exceptional use of such things is, however, qualified by two important conditions: (1) that one who resorts to this use must not be باغی (i.e. disobedient). There should be no lurking spirit of revolt or disobedience behind the act. The circumstances must be real and the condition genuine, and nothing should be done out of design and wilfulness; (2) that the user of unlawful food under exceptional circumstances should not become عاد i.e. he should not exceed the limit. He should confine himself to such quantity only as is absolutely essential to save life. Thus the exceptional use is permissible only at a time when one is under bona fide constraint and is in real danger, and then only to the extent which is absolutely necessary for saving life.
Though it has been declared in this verse that there is no sin in partaking of a prohibited food when no revolt or transgression is intended, yet as one might err in judging what is revolt or transgression and what is not, and thus be unconsciously guilty of breaking a divine commandment, the Quran adds the words: surely, Allah is Most Forgiving, Merciful, meaning that an unintentional deviation will be forgiven by the Merciful God. The clause also reminds a Muslim that though it has been made permissible for him to take unlawful food in exceptional circumstances, yet such circumstances may be due to certain hidden shortcomings of his own for which he should seek God’s forgiveness, and that if he does so he will find God Forgiving and Merciful. In this connection see also 5:4; 6:146 & 16:116.
h
5:4; 6:146; 16:116.
110
这个肮脏动物的这个名称含有禁止吃它肉的暗示。此词为 خِنْز (Khinz) 和 اَرٰی (Ara) 的结合; 第一部分含意为很脏, 第二部分为 “我看到”, 意即, “我看到它很脏” ……。在印度语中, 这动物的名称叫做 سُؤر (Su’ar) 这与阿拉伯语خِنْزِيْر (Khinzir) 具有完全相同的意义, 即 “我看到它很脏” ……在印度语中这动物也叫做 بَدْ Bad意思是 “坏” 或 “脏” 这也许是原来阿拉伯字的翻译。
111
اِثْم (Ithm) 的意思是任何不合法的事情, 即一种罪恶; 使人应受惩罚的事情 (اَقْرَبْ, Aqrab); 凡是使良心受谴责的事, 如恶行 (مُفْرَدَات, Mufradat)。在本节经文中所提到的这四种东西并不是伊斯兰教所仅仅禁止的。伊斯兰教也禁止使用许多其它东西, 分成不同种类, 其中有些属 “非法的”, 有些属 مَمْنُوْع (Mamnu‘, 禁止的)。加注的这节经文只提到 “非法的东西” 。禁止的东西已由穆圣阐明, 并在圣训中提到。使用 حَرَام (Haram--------一种非法的东西--------对人类的道德发展有着直接关系, 但对于较次要的禁止的东西, 则不是这样, 虽然两者都是被禁止的。在本节经文中被宣称为非法的这些东西中, 作为食物的血和死动物的肉显然是有害的, 而大多数的医学权威也是这样认为的。已被证实猪肉除了对人类的身体健康有害, 也对他们的道德和精神健康有害。猪吃污物并以生活在肮脏的地方为乐。它有下流习惯并有性反常的邪恶癖性。人们知道绦虫、淋巴结核、癌症以及囊色旋毛虫在食猪肉的人们中间较普遍。吃猪肉还会引起旋毛虫病。
1
اُھِلَّ کے معنے بلند آواز سے کچھ کہنے کے ہوتے ہیں۔ محاورہ میں کسی جانور یا کسی اور نعمت کے متعلق خداتعالیٰ یا کسی دیوتا کے نام کے پکارنے کے لئے بھی بولا جاتا ہے۔ مثلاً کسی چیز کے متعلق کہہ دیا کہ یہ فلاں دیوتا کی ہے یا خداتعالیٰ کی ہے یا ذبح کرتے وقت خداتعالیٰ کا یا اور کسی دیوتا کا نام لے دیا۔ فرمایا ایسی اشیا کا استعمال حرام ہے خواہ خدا کے سوا کسی اور کی نیاز ہو‘ یا ذبح کے وقت کسی اور کا نام لیا گیا ہو دونوں میں کوئی فرق نہیں کیا گیا۔
2
فَاء کا ترجمہ یہاں ’’مگر‘‘ کیا گیا ہے کیونکہ وہ بھی نتیجہ پر دلالت کرتا ہے جو فَاء کا مفہوم ہے۔
b
5:4; 6:146; 16:116.
180
Important Words:
المیتة (that which dies of itself) is derived from مات i.e. he died. میتة means: (1) an animal that has died a natural death (Aqrab); (2) an animal that has not been slaughtered in a manner prescribed by Law (Lane & Mufradat).
الخنزیر (swine). Authorities differ as to the derivation of this word, some deriving it from خنزر and others from خزر. The word الخنزرة means, hard and rugged land; or a clumsy, badly-finished axe. خزر الرجل means, the man looked with the hinder parts or outer angles of his eyes (Lisan). خزرت العین means, the eye was or became narrow and small. خزر الرجل means, the man looked from the outer angle of the eye; or he had a distortion of one of his eyes. The Arabs say: کل خنزیراخزر i.e. all swine look from the outer angles of their eyes. خزر المرء means the man affected or pretended to be cunning. الخنزیر means, the swine, the hog, the pig; a certain well-known foul animal the eating of whose flesh is said to be forbidden by every Prophet (Lane). The Holy Founder of the Ahmadiyya Movement says of the word خنزیر: "The very name of this foul animal contains an allusion to the prohibition of its flesh. It is a combination of خنز and ار, the first part meaning, 'very foul' and the second, 'I see'. The word thus literally means, 'I see it very foul'…What is yet more remarkable is that in Hindi this animal is known by the name سؤر which is similarly composed of two words, i.e. سوء and ار, the latter part being identical with the latter part of the Arabic word and the former being the exact equivalent of the first part of the Arabic form. The Hindi word, therefore, exactly means the same as the Arabic, viz. 'I see it very foul'…In Hindi this animal is also known as بد meaning bad or foul which is probably a translation of the original Arabic word" (Teachings of Islam).
أھل (invoked) is derived from ھل meaning, it (the moon) made its appearance; he (the man) cried aloud. اھل also means, it made its appearance; he called or cried aloud. اھل بالتسمیة علی الذبیحة means, he invoked or pronounced the name of God while slaughtering an animal. اھل السیف بفلان means, the sword cut into him ( Aqrab). اھلال which is the infinitive-noun from اھل means, to raise one’s voice aloud by way of exclamation, on seeing the ھلال or the moon of the first night (Mufradat). Thus اھل به لغیر الله would mean, on which the name of anything besides God has been invoked at the time of slaughter; or which has been cut or slaughtered for a being other than God.
اضطر (driven by necessity) is derived from ضر which means, it did harm. ضرہ الی کذا means, it forced him to resort to that. اضطره means, he compelled him against his will. اضطره الی کذا means, he compelled him against his will to have recourse to that (Aqrab).
باغ (disobedient) is derived from بغی meaning, he rebelled; he disobeyed; he committed a wrong. باغ is really باغی being the active participle from بغی meaning, one who disobeys; one who is rebellious (Aqrab).
عاد (exceeding the limit) is the active participle from عدا i.e. he exceeded the proper or the prescribed limit. عدی علیهmeans, he transgressed against him. عاد is really عادی meaning, one who exceeds the limit (Aqrab).
اثم (sin). The verb اثم means, he did a thing which was unlawful for him; he did a thing which made him deserving of punishment. Thus the noun اثم means: (1) anything unlawful, i.e. a sin; (2) anything which makes a person deserving of punishment (Aqrab); (3) anything that pricks the mind as something evil (Mufradat).
Commentary:
This verse speaks only of food that is حرام or unlawful. It makes no mention of طیبات or pure and wholesome things to which reference has already been made in the preceding verse. It should not be supposed that the four things mentioned in this verse are the only things prohibited in Islam. As a matter of fact, Islam prohibits the use of many things; but they are divided into grades or classes, some of them being حرام or unlawful and others being ممنوع or simply forbidden. The verse under comment mentions only the former class. The forbidden things have been stated by the Holy Prophet and are mentioned in Hadith. They must not be used by the Faithful but they cannot be called حرام or unlawful. In fact, there is a great difference between unlawful (حرام) and forbidden (ممنوع) things. Islam recognizes due difference in the importance of different things, and so all prohibitions cannot be classed together and treated as of equal importance. The use of حرام or an unlawful thing has a great and direct bearing on the moral and spiritual development of man but it is not so with a ممنوع or forbidden thing which stands on a lower level of importance, though both are prohibited.
Among the things declared حرام or unlawful in this verse, the injuriousness of consuming blood and the flesh of a dead animal as food has been recognized by most authorities on medicine. The use of the flesh of swine has also proved to be injurious not only to the physical health of man, but also to his moral and spiritual health. The swine eats filth and takes delight in living in dirty places. It has indecent habits and possesses the evil trait of sex-perversion. Tape-worms, scrofula, cancer and encysted trichina are known to be more prevalent among pork-eating peoples. The use of pork also causes trichinosis.
The clause, and that on which the name of any other than Allah has been invoked, refers to that animal at the time of whose slaughter the name of any deity other than Allah is invoked or that animal which is slaughtered with a view to winning the pleasure of an idol or a saint etc., even though the name of Allah may have been mentioned while slaughtering it. Hence, all such animals as are sacrificed in order to propitiate a false deity or a saint, or any food that is cooked as an offering to a deceased person have been condemned as unlawful. Such foods are spiritually harmful. The incentive to these offerings is شرك (i.e. idolatry) and شرك is tantamount to rebellion against God.
In spite of the fact that the above mentioned things have been declared to be unlawful, the verse goes on to say that if for want of food the very life of a person should be in danger, considerations of the preservation of human life must temporarily prevail over other considerations. This is a case of choosing the lesser of two evils. Hence the verse very wisely makes an exception in case of a real and urgent necessity when no other food is available and one is in real danger of losing one’s life if one does not use the unlawful food. In fact, of the four unlawful things, the first three have been declared unlawful mostly on the basis of the fact that they are injurious to physical and moral health, and it is certainly wise to permit their use in case of urgent necessity when there is real danger to life. As for the fourth thing, i.e. a food consecrated to any other being beside Allah, it is evident that it is not injurious intrinsically. It is injurious only from the point of view of faith. Therefore when such a thing is used merely to save one’s life, which may be so usefully employed in the service of religion, there can be no real objection in eating it, because this extremely rare act cannot be considered as involving شرك or idolatry, particularly when it is performed with the sanction of God.
Permission for the exceptional use of such things is, however, qualified by two important conditions: (1) that one who resorts to this use must not be باغی (i.e. disobedient). There should be no lurking spirit of revolt or disobedience behind the act. The circumstances must be real and the condition genuine, and nothing should be done out of design and wilfulness; (2) that the user of unlawful food under exceptional circumstances should not become عاد i.e. he should not exceed the limit. He should confine himself to such quantity only as is absolutely essential to save life. Thus the exceptional use is permissible only at a time when one is under bona fide constraint and is in real danger, and then only to the extent which is absolutely necessary for saving life.
Though it has been declared in this verse that there is no sin in partaking of a prohibited food when no revolt or transgression is intended, yet as one might err in judging what is revolt or transgression and what is not, and thus be unconsciously guilty of breaking a divine commandment, the Quran adds the words: surely, Allah is Most Forgiving, Merciful, meaning that an unintentional deviation will be forgiven by the Merciful God. The clause also reminds a Muslim that though it has been made permissible for him to take unlawful food in exceptional circumstances, yet such circumstances may be due to certain hidden shortcomings of his own for which he should seek God’s forgiveness, and that if he does so he will find God Forgiving and Merciful. In this connection see also 5:4; 6:146 & 16:116.
b
5:4; 6:146; 16:116.
198
The very name of this foul animal contains an allusion to the prohibition of its flesh. The word is a combination of Khinz and Ara; the first part meaning, 'very foul' and the second, 'I see', meaning, 'I see it very foul'……In Hindi, this animal is known by the name Su’ar which exactly means the same as the Arabic Khinzir, i.e. 'I see it very foul'......In Hindi this animal is also known as bad meaning 'bad' or 'foul' which is probably a translation of the original Arabic word.
199
Ithm means, anything unlawful, i.e. a sin; anything which renders a person deserving of punishment (Aqrab); anything that pricks the mind as something evil (Mufradat). The four things mentioned in this verse are not the only things prohibited in Islam. Islam prohibits the use of many other things also which are divided into grades or categories, some of them being "unlawful" and others Mamnu‘ (forbidden). The verse under comment mentions only the "unlawful things." The forbidden things have been stated by the Holy Prophet and are mentioned in the Hadith. The use of Haram or an unlawful thing has direct bearing on the moral development of man but it is not so with a forbidden thing which stands on a lower level of importance, though both are prohibited. Among the things declared unlawful in this verse, the blood and the flesh of a dead animal as food are evidently injurious and have been recognized as such by most authorities on medicine. The flesh of swine has been proved to be injur
فَاَرۡسَلۡنَا عَلَیۡہِمُ الطُّوۡفَانَ وَالۡجَرَادَ وَالۡقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ اٰیٰتٍ مُّفَصَّلٰتٍ فَاسۡتَکۡبَرُوۡا وَکَانُوۡا قَوۡمًا مُّجۡرِمِیۡنَ
17:102; 43:49.
دریا لہو بن گیا (خروج باب۷ آیت۲۰۔ ۲۱) مینڈک اور جوئیں (خروج باب۸) طوفان یعنی اولے وغیرہ (خروج باب۹) ٹڈی (خروج باب۱۰)
کَانَ بمعنے صَارَ بھی آتا ہے (اقرب) اور یہاں یہی معنے کیے گئے ہیں۔
17:102; 43:49.
The Bible mentions ten Signs besides the Signs of the rod and the white hand (Exod. chaps. 7-11). The biblical account seems to have greatly exaggerated the Signs.
17:102; 43:49.
Important Words:
القمل (lice) is derived from قمل. They say قمل رأسه i.e. his head became infected with lice or the lice abounded in his head. قمل القوم means, the people multiplied and increased in number (like unto lice). قمل فلان means, such a one became corpulent and big-bellied. So القمل (al-qaml) means, lice, etc., that infect the head or body of a person as a result of uncleanliness and filth. القمل (al-qummal) means, small ants; small insects like flies or mosquitoes having small wings and infesting vegetation and animals and men; the word has also been taken to mean lice, etc. (Aqrab & Lisan).
مفصلات (clear) also mean, separate, distinct, etc.
Commentary:
This verse explains the two kinds of punishment mentioned in 7:131 above. Locusts and storms bring about famine, whereas lice and frogs and blood may cause disease resulting in loss of life.
The Bible mentions 10 signs, besides the signs of the rod and of the white hand:
(1) the turning of the water of the river into blood; (2) frogs; (3) lice; (4) swarms of flies; (5) the murrain of beasts; (6) the plague of boils and blains; (7) the plague of hail; (8) locusts; (9) the plague of darkness; and (10) the death of the firstborn (Exod. Chaps. 7–11). All these signs are included in the signs mentioned in the verse under comment. Thus the word طوفان (storm) comprises the plague of hail and the plague of darkness; جراد (locusts) expresses the plague of locusts; قمل (lice) comprises lice, the swarms of flies, the murrain of beasts and the death of the firstborn, because all these may be caused by infection carried through lice, flies, mosquitoes, etc. The sign of الدم (the blood) comprises the turning of the water of the river into blood as well as boils and blains. The sign of blood may also comprise the death of the firstborn. The turning of the water of the river into blood may also mean that the water of the river became vitiated so that it spoiled the blood of those who drank of it. That the river was actually turned into blood is negated by the Bible itself, for we read there that the water only became blood when it was sprinkled on the land (Exod.4:9). This only means that the water of the river became unfit for drinking purpose and it vitiated the blood of those who drank it. Similarly, the storms raised dust which in turn gave rise to lice. These signs seem to have been greatly exaggerated in the Bible.
d
17:102; 43:49.
2
دریا لہو بن گیا (خروج باب۷ آیت۲۰۔ ۲۱) مینڈک اور جوئیں (خروج باب۸) طوفان یعنی اولے وغیرہ (خروج باب۹) ٹڈی (خروج باب۱۰)
3
کَانَ بمعنے صَارَ بھی آتا ہے (اقرب) اور یہاں یہی معنے کیے گئے ہیں۔
b
17:102; 43:49.
1023
Important Words:
القمل (lice) is derived from قمل. They say قمل رأسه i.e. his head became infected with lice or the lice abounded in his head. قمل القوم means, the people multiplied and increased in number (like unto lice). قمل فلان means, such a one became corpulent and big-bellied. So القمل (al-qaml) means, lice, etc., that infect the head or body of a person as a result of uncleanliness and filth. القمل (al-qummal) means, small ants; small insects like flies or mosquitoes having small wings and infesting vegetation and animals and men; the word has also been taken to mean lice, etc. (Aqrab & Lisan).
مفصلات (clear) also mean, separate, distinct, etc.
Commentary:
This verse explains the two kinds of punishment mentioned in 7:131 above. Locusts and storms bring about famine, whereas lice and frogs and blood may cause disease resulting in loss of life.
The Bible mentions 10 signs, besides the signs of the rod and of the white hand:
(1) the turning of the water of the river into blood; (2) frogs; (3) lice; (4) swarms of flies; (5) the murrain of beasts; (6) the plague of boils and blains; (7) the plague of hail; (8) locusts; (9) the plague of darkness; and (10) the death of the firstborn (Exod. Chaps. 7–11). All these signs are included in the signs mentioned in the verse under comment. Thus the word طوفان (storm) comprises the plague of hail and the plague of darkness; جراد (locusts) expresses the plague of locusts; قمل (lice) comprises lice, the swarms of flies, the murrain of beasts and the death of the firstborn, because all these may be caused by infection carried through lice, flies, mosquitoes, etc. The sign of الدم (the blood) comprises the turning of the water of the river into blood as well as boils and blains. The sign of blood may also comprise the death of the firstborn. The turning of the water of the river into blood may also mean that the water of the river became vitiated so that it spoiled the blood of those who drank of it. That the river was actually turned into blood is negated by the Bible itself, for we read there that the water only became blood when it was sprinkled on the land (Exod.4:9). This only means that the water of the river became unfit for drinking purpose and it vitiated the blood of those who drank it. Similarly, the storms raised dust which in turn gave rise to lice. These signs seem to have been greatly exaggerated in the Bible.
d
17:102; 43:49.
1040
The Bible mentions ten Signs besides the Signs of the rod and the white hand (Exod. chaps. 7-11). The biblical account seems to have greatly exaggerated the Signs.
اِنَّمَا حَرَّمَ عَلَیۡکُمُ الۡمَیۡتَۃَ وَالدَّمَ وَلَحۡمَ الۡخِنۡزِیۡرِ وَمَاۤ اُہِلَّ لِغَیۡرِ اللّٰہِ بِہٖ ۖ فَمَنِ اضۡطُرَّ غَیۡرَ بَاغٍ وَّلَا عَادٍ فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
2:174; 5:4; 6:146.
2:174; 5:4; 6:146.
2:174; 5:4; 6:146.
Commentary:
See notes on vv. 2:169,174; 5:4; 6:119,120 & 146.
d
2:174; 5:4; 6:146.
b
2:174; 5:4; 6:146.
1916
Commentary:
See notes on vv. 2:169,174; 5:4; 6:119,120 & 146.
c
2:174; 5:4; 6:146.