Search Results for "ٱلْأَخِ"
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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
4:30.
96:5.
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
这里指的是大笔交易。
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
4:30.
96:5.
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
This refers to big transactions.
96:5.
4:30.
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
210
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
211
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
212
这里指的是大笔交易。
1
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
2
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
3
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
4
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
5
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
6
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
a
96:5.
b
4:30.
289
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
354
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
354A
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
354B
This refers to big transactions.
حُرِّمَتْ عَلَيْكُمْ أُمَّهَٰتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٰتُكُمْ وَعَمَّٰتُكُمْ وَخَٰلَٰتُكُمْ وَبَنَاتُ ٱلْأَخِ وَبَنَاتُ ٱلْأُخْتِ وَأُمَّهَٰتُكُمُ ٱلَّٰتِىٓ أَرْضَعْنَكُمْ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَٰعَةِ وَأُمَّهَٰتُ نِسَآئِكُمْ وَرَبَٰٓئِبُكُمُ ٱلَّٰتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّٰتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَٰبِكُمْ وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
The Holy Prophet is reported to have said that the relatives of foster- mothers are as forbidden as those within the prohibited degrees of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on.
Theologians differ as to what number of sucks makes the marriage of foster-mothers and foster-sisters and their relations (within prohibited degrees of marriage) unlawful.
Important Words:
ربائب (step-daughters) is derived from رب and is the plural of ربیبة meaning the daughter of a woman’s husband by another wife or the daughter of a man’s wife by another husband, because he or she rears her in spite of her being not a real daughter; or it means the wife of a man having child by another wife; also a woman who has the charge of a child, who rears or fosters it (Lane & Aqrab).
حجور (wards) is the plural of حجر which is derived from حجر meaning, he prevented or hindered it. حجر means, bosom or breast or the part beneath the armpit; custody, care or guardianship. They say, نشأ زید فی حجر عمرو i.e. Zaid grew up in the care and protection of ‘Amr. The expression التی فی حجور کم would, therefore, mean, those who are under your care or guardianship, i.e. your wards (Lane Aqrab & Mufradat).
حلائل (wives) is the plural of حلیلand حلیلة which are both derived from حل i.e. he alighted or took up his abode; or he or it became lawful; or he untied a knot, etc. حلیل means, husband and حلیلةwife. حلیل also means, a fellow-lodger or fellow-resident of another in one house (Aqrab). It also means a neighbour and a guest (Lane).
ارضعنکم (have given you suck) is derived from رضع. They say رضع امه i.e. he sucked the breast of his mother. ھذا اخی من الرضاعةmeans, he is my foster-brother, we both having sucked the breast of the same woman. ارضعته امه means, his mother suckled him; and استرضعت المرأة ولدی means, I sought or demanded of the woman that she should suckle my child (Lane).
Commentary:
The prohibition about marrying mothers, sisters and daughters may look superfluous; but there are certain people (e.g. certain sects among the Hindus) who regard such marriages as not only permissible, but even meritorious. The Quran, being a perfect code of Law, contains everything essential for man’s physical, moral and spiritual well-being. The Quranic laws are in perfect harmony with human nature; in fact, they only remind us of what is writ large on the book of human nature by God’s own hand. Human nature responds to what is taught by the Quran and the Qurancommands that which human nature demands, and it prohibits what human nature revolts against. The Holy Prophet is reported to have said that the relatives of foster mothers are as forbidden as those within prohibited degree of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on. There exists, however, a difference of opinion among Muslim theologians as to what amount of suckling makes the marriage of foster mothers and foster-sisters and their relations (within prohibited degree of marriage) unlawful. Some hold the view that the prohibition comes into operation in all cases even when a woman has given suck to a child only once. According to others who derive their authority from a saying of the Holy Prophet, reported by ‘A’ishah, viz. لا تحرم المصة ولا المصتان i.e. "A suck or two do not make marriage unlawful" (Tirmidhi, ch. on Rida’), the least number of sucks to render marriage unlawful is three. But there is yet another saying of the Holy Prophet, also reported by ‘A’ishah, that mentionsخمس رضعات معلومات (five distinctly known sucks) as necessary to make marriage unlawful (Muslim), and this appears to be the correct view. One suck amounts to the quantity taken by a child at one stretch, i.e. when for the time being it should leave off sucking of its own accord and before returning to it. The age of the child must be within two years at the time of sucking.
The qualifying clause, who are your wards, is only added to draw our attention to the fact that we should bring up our wards with the same care and tenderness that we bestow upon our own children; otherwise marriage with the daughters of women with whom conjugal relations have been established is unlawful, whether or not they are brought up as wards. The daughters of those women with whom such relations have not been established can be taken into marriage and this is the meaning of the words, but if you have not gone in unto them, there shall be no sin upon you.
The expression, of your sons that are from your loins, is added to exclude wife’s sons as well as adopted ones. Islam does not recognize the system of adoption. It wants us to look upon all Muslims as brothers; and as the adoption of certain individuals as sons conflicts with this principle of universal brotherhood, it has been prohibited by Islam. The system of adoption also leads to contention and litigation.
In conformity with the command contained in the words, it is forbidden to you to have two sisters together in marriage, the Holy Prophet is reported to have ordered one of the two sisters who were together the wives of one man to be divorced by him after this injunction was revealed (Tirmidhi, ch. on Nikah). The injunction is based on sentiments of deference to near relationship and is meant to exclude possibility of dissensions in the close family circle.
For similar reasons the Holy Prophet has forbidden to unite in marriage a maternal aunt and her sister’s daughter, or a paternal aunt and her brother’s daughter.
503
Important Words:
ربائب (step-daughters) is derived from رب and is the plural of ربیبة meaning the daughter of a woman’s husband by another wife or the daughter of a man’s wife by another husband, because he or she rears her in spite of her being not a real daughter; or it means the wife of a man having child by another wife; also a woman who has the charge of a child, who rears or fosters it (Lane & Aqrab).
حجور (wards) is the plural of حجر which is derived from حجر meaning, he prevented or hindered it. حجر means, bosom or breast or the part beneath the armpit; custody, care or guardianship. They say, نشأ زید فی حجر عمرو i.e. Zaid grew up in the care and protection of ‘Amr. The expression التی فی حجور کم would, therefore, mean, those who are under your care or guardianship, i.e. your wards (Lane Aqrab & Mufradat).
حلائل (wives) is the plural of حلیلand حلیلة which are both derived from حل i.e. he alighted or took up his abode; or he or it became lawful; or he untied a knot, etc. حلیل means, husband and حلیلةwife. حلیل also means, a fellow-lodger or fellow-resident of another in one house (Aqrab). It also means a neighbour and a guest (Lane).
ارضعنکم (have given you suck) is derived from رضع. They say رضع امه i.e. he sucked the breast of his mother. ھذا اخی من الرضاعةmeans, he is my foster-brother, we both having sucked the breast of the same woman. ارضعته امه means, his mother suckled him; and استرضعت المرأة ولدی means, I sought or demanded of the woman that she should suckle my child (Lane).
Commentary:
The prohibition about marrying mothers, sisters and daughters may look superfluous; but there are certain people (e.g. certain sects among the Hindus) who regard such marriages as not only permissible, but even meritorious. The Quran, being a perfect code of Law, contains everything essential for man’s physical, moral and spiritual well-being. The Quranic laws are in perfect harmony with human nature; in fact, they only remind us of what is writ large on the book of human nature by God’s own hand. Human nature responds to what is taught by the Quran and the Qurancommands that which human nature demands, and it prohibits what human nature revolts against. The Holy Prophet is reported to have said that the relatives of foster mothers are as forbidden as those within prohibited degree of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on. There exists, however, a difference of opinion among Muslim theologians as to what amount of suckling makes the marriage of foster mothers and foster-sisters and their relations (within prohibited degree of marriage) unlawful. Some hold the view that the prohibition comes into operation in all cases even when a woman has given suck to a child only once. According to others who derive their authority from a saying of the Holy Prophet, reported by ‘A’ishah, viz. لا تحرم المصة ولا المصتان i.e. "A suck or two do not make marriage unlawful" (Tirmidhi, ch. on Rida’), the least number of sucks to render marriage unlawful is three. But there is yet another saying of the Holy Prophet, also reported by ‘A’ishah, that mentionsخمس رضعات معلومات (five distinctly known sucks) as necessary to make marriage unlawful (Muslim), and this appears to be the correct view. One suck amounts to the quantity taken by a child at one stretch, i.e. when for the time being it should leave off sucking of its own accord and before returning to it. The age of the child must be within two years at the time of sucking.
The qualifying clause, who are your wards, is only added to draw our attention to the fact that we should bring up our wards with the same care and tenderness that we bestow upon our own children; otherwise marriage with the daughters of women with whom conjugal relations have been established is unlawful, whether or not they are brought up as wards. The daughters of those women with whom such relations have not been established can be taken into marriage and this is the meaning of the words, but if you have not gone in unto them, there shall be no sin upon you.
The expression, of your sons that are from your loins, is added to exclude wife’s sons as well as adopted ones. Islam does not recognize the system of adoption. It wants us to look upon all Muslims as brothers; and as the adoption of certain individuals as sons conflicts with this principle of universal brotherhood, it has been prohibited by Islam. The system of adoption also leads to contention and litigation.
In conformity with the command contained in the words, it is forbidden to you to have two sisters together in marriage, the Holy Prophet is reported to have ordered one of the two sisters who were together the wives of one man to be divorced by him after this injunction was revealed (Tirmidhi, ch. on Nikah). The injunction is based on sentiments of deference to near relationship and is meant to exclude possibility of dissensions in the close family circle.
For similar reasons the Holy Prophet has forbidden to unite in marriage a maternal aunt and her sister’s daughter, or a paternal aunt and her brother’s daughter.
586
The Holy Prophet is reported to have said that the relatives of foster- mothers are as forbidden as those within the prohibited degrees of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on.
587
Theologians differ as to what number of sucks makes the marriage of foster-mothers and foster-sisters and their relations (within prohibited degrees of marriage) unlawful.
لَا جَرَمَ أَنَّهُمْ فِى ٱلْءَاخِرَةِ هُمُ ٱلْأَخْسَرُونَ
16:110.
16:110.
16:110.
Important Words:
لاجرم (undoubtedly). They say جرمه i.e. he cut it or he cut it off. جرم لاھله means, he acquired or earned for his family. جرم also means, he committed a fault or sin or crime. The expression لاجرم means, there is no avoiding (lit. cutting) it; or it is absolutely necessary; verily or truly. It also sometimes gives the sense of "nay" (Lane).
Commentary:
The verse purports to say that though disbelievers may do a slight harm to the Prophets of God in this life, in the life to come they alone will suffer.
a
16:110.
b
16:110.
1404
Important Words:
لاجرم (undoubtedly). They say جرمه i.e. he cut it or he cut it off. جرم لاھله means, he acquired or earned for his family. جرم also means, he committed a fault or sin or crime. The expression لاجرم means, there is no avoiding (lit. cutting) it; or it is absolutely necessary; verily or truly. It also sometimes gives the sense of "nay" (Lane).
Commentary:
The verse purports to say that though disbelievers may do a slight harm to the Prophets of God in this life, in the life to come they alone will suffer.
b
16:110.
قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا
وَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَخْسَرِينَ
37:99.
37:99.
37:99.
c
37:99.
a
37:99.
a
37:99.
أُو۟لَٰٓئِكَ ٱلَّذِينَ لَهُمْ سُوٓءُ ٱلْعَذَابِ وَهُمْ فِى ٱلْءَاخِرَةِ هُمُ ٱلْأَخْسَرُونَ
ٱلَّذِى جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلْأَخْضَرِ نَارًا فَإِذَآ أَنتُم مِّنْهُ تُوقِدُونَ
56:72, 73.
56:72, 73.
'Green tree' seems to be the resinous tree whose branches get easily ignited and catch fire when friction is caused by the blowing of the wind, the implication being that just as fire is caused by friction between the branches of a tree, even so does new spiritual life result when spiritually weak people come in contact with a Prophet of God, or a Divine Reformer.
56:72, 73.
Commentary:
The reference in the words "green tree" seems to be to the resinous trees whose branches get easily ignited and catch fire when friction is caused by the blowing of the wind, the implication being that just as fire is caused by friction between the branches of a tree, even so does new spiritual life result when spiritually weak people come in contact with a Prophet of God or a Divine Reformer.
i
56:72, 73.
c
56:72, 73.
3266
Commentary:
The reference in the words "green tree" seems to be to the resinous trees whose branches get easily ignited and catch fire when friction is caused by the blowing of the wind, the implication being that just as fire is caused by friction between the branches of a tree, even so does new spiritual life result when spiritually weak people come in contact with a Prophet of God or a Divine Reformer.
g
56:72, 73.
2463
'Green tree' seems to be the resinous tree whose branches get easily ignited and catch fire when friction is caused by the blowing of the wind, the implication being that just as fire is caused by friction between the branches of a tree, even so does new spiritual life result when spiritually weak people come in contact with a Prophet of God, or a Divine Reformer.
وَإِنَّهُمْ عِندَنَا لَمِنَ ٱلْمُصْطَفَيْنَ ٱلْأَخْيَارِ
وَٱذْكُرْ إِسْمَٰعِيلَ وَٱلْيَسَعَ وَذَا ٱلْكِفْلِ ۖ وَكُلٌّ مِّنَ ٱلْأَخْيَارِ
6:87; 21:86, 87.
Elisha was the disciple and successor of Elijah. He lived from 938 B.C. to 828 B.C. See also {870}.
Dhul-Kifl, The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. See {1912}.
6:87; 21:86-87.
Commentary:
الیسع (Elisha) was the disciple and successor of Elijah. He lived from 928 B.C. to 838 B.C. See also 6:87.
ذوالکفل (Dhul-Kifl). The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. For a detailed note on Ezekiel, see 21:86.
اسماعیل (Ishmael), Prophet Abraham’s son from Hagar. He was the elder brother of Prophet Isaac and a progenitor of the Holy Prophet of Islam. See also 2:126.
a
6:87; 21:86, 87.
1113
阿耳•亚萨 (以利沙, Elisha) 是伊莱亚斯 (اِلْيَاس, Elias)--------«旧约»的以利亚(Elijah) 的门徒和继承者。他生于公元前938年, 死于公元前828年。
1114
杂耳•给夫耳 (ذُوالْكِفْل, Dhul-Kifl)。这一先知看来是先知以西结 (Ezekiel), 阿拉伯人称他为杂耳•给夫耳 (ذُوالْكِفْل, Dhul-Kifl)。
1
دیکھئے نوٹ سورۃ انعام آیت۸۶
2
ذُوالْکِفْلِ کے حزقیل ہونے کے متعلق دیکھئے تفسیر سورۃ انبیاء آیت۸۶
a
6:87; 21:86-87.
3415
Commentary:
الیسع (Elisha) was the disciple and successor of Elijah. He lived from 928 B.C. to 838 B.C. See also 6:87.
ذوالکفل (Dhul-Kifl). The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. For a detailed note on Ezekiel, see 21:86.
اسماعیل (Ishmael), Prophet Abraham’s son from Hagar. He was the elder brother of Prophet Isaac and a progenitor of the Holy Prophet of Islam. See also 2:126.
a
6:87; 21:86, 87.
2541
Elisha was the disciple and successor of Elijah. He lived from 938 B.C. to 828 B.C. See also {870}.
2542
Dhul-Kifl, The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. See {1912}.
ٱللَّهُ يَتَوَفَّى ٱلْأَنفُسَ حِينَ مَوْتِهَا وَٱلَّتِى لَمْ تَمُتْ فِى مَنَامِهَا ۖ فَيُمْسِكُ ٱلَّتِى قَضَىٰ عَلَيْهَا ٱلْمَوْتَ وَيُرْسِلُ ٱلْأُخْرَىٰٓ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
6:61.
With his death man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
6:61.
Commentary:
It appears from this verse that the soul of man is taken away both at the time of death and in sleep. In the former case, it is kept back and not allowed to return, while in the latter case, it comes back. The verse thus shows that the dead never come back to life. It also has an implied reference to the immortality of the human soul and man’s accountability for his deeds. In v. 41 above it was stated that as a result of the rejection of Divine Message, the disbelievers will suffer disgrace and humiliation in this life and will be subjected to an abiding punishment in the life to come. In the present verse we are told that with his death, man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
a
6:61.
1140
人类的灵魂在他们死后并不死亡或分解而是从他们死的住所中拿走并且被保存在另外区域里将在适当时候要他们汇报自己的行为。
a
6:61.
3466
Commentary:
It appears from this verse that the soul of man is taken away both at the time of death and in sleep. In the former case, it is kept back and not allowed to return, while in the latter case, it comes back. The verse thus shows that the dead never come back to life. It also has an implied reference to the immortality of the human soul and man’s accountability for his deeds. In v. 41 above it was stated that as a result of the rejection of Divine Message, the disbelievers will suffer disgrace and humiliation in this life and will be subjected to an abiding punishment in the life to come. In the present verse we are told that with his death, man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
c
6:61.
2580
With his death man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
ٱلْأَخِلَّآءُ يَوْمَئِذٍۭ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا ٱلْمُتَّقِينَ
2:256.
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere, the Qur’an gives a graphic description of the condition of sinners when they are confronted with the evil consequences of their wicked deeds (70:11-15; 80:35-38).
5:56; 19:97.
Commentary:
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere the Quran gives a graphic description of the pitiable condition of sinners when they are confronted with the evil consequences of their wicked deeds. See 70:11-15; 80:35-38.
b
2:256.
1231
悲痛之时会遗忘掉一切友谊。朋友绝交了, 甚至反目成仇。«古兰经» 另有生动描写罪人面临自己干下坏事所产生的恶果之后的情况 (70:11-15; 80:35-38)。
b
5:56; 19:97.
3685
Commentary:
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere the Quran gives a graphic description of the pitiable condition of sinners when they are confronted with the evil consequences of their wicked deeds. See 70:11-15; 80:35-38.
c
2:256.
2686
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere, the Qur’an gives a graphic description of the condition of sinners when they are confronted with the evil consequences of their wicked deeds (70:11-15; 80:35-38).
وَإِن طَآئِفَتَانِ مِنَ ٱلْمُؤْمِنِينَ ٱقْتَتَلُوا۟ فَأَصْلِحُوا۟ بَيْنَهُمَا ۖ فَإِنۢ بَغَتْ إِحْدَىٰهُمَا عَلَى ٱلْأُخْرَىٰ فَقَٰتِلُوا۟ ٱلَّتِى تَبْغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمْرِ ٱللَّهِ ۚ فَإِن فَآءَتْ فَأَصْلِحُوا۟ بَيْنَهُمَا بِٱلْعَدْلِ وَأَقْسِطُوٓا۟ ۖ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ
اِس آیت میں یو‘ این‘ او کا نقشہ کھینچا گیا ہے۔ افسوس لیگ آف نیشنز نے اس پر پورا عمل نہ کیا اور ناکام رہی۔
یو۔ این۔ او بھی بزدلی دکھا رہی ہے اور ناکامی کے آثار ہیں۔ جب تک پوری طرح اس آیت میں بتائی ہوئی شرائط پر یو۔ این۔ او عمل نہ کرے گی۔ کامیاب نہ ہوگی۔
لفظ مومن سے دھوکا نہیں کھانا چاہیے۔ مومن کا لفظ اس لئے رکھا ہے کہ مسلمان قومیں مسلمانوں کے درمیان ہی فیصلہ کرا سکتی ہیں ورنہ اصولی طور پر یہ آیت ساری قوموں کے لئے اپنے اندر راہنمائی رکھتی ہیں۔
یعنی صلح کرتے وقت اپنے فوائد سامنے نہ رکھا کرو۔ اصل مسئلہ کا فیصلہ کروایا کرو۔ اس بارہ میں صرف ایک مثال ملتی ہے اور وہ امریکہ کی ہے جس نے کوریا اور سویز کے جھگڑوں میں یہ نیک نمونہ دکھایا ہے۔
اس سے مراد یہ ہے کہ ان لڑنے والی قوموں میں صلح کراتے وقت اپنا کوئی فائدہ حاصل کرنے کی کوشش نہ کیا کرو۔
8:2.
A great danger to the security and solidarity of a Muslim State are the disputes and quarrels that haply might arise between different Muslim groups or parties. This verse provides an effective remedy to compose such differences. Primarily, it deals with the settlement of disputes between Muslim parties, but it equally embodies a sound basis on which a really effective League of Nations or a United Nations Organization can be built. The verse lays down a sound principle for the maintenance of international peace.
8:2.
Commentary:
The central theme of the Surah is the solidarity of Islam. Directions and rules of conduct which are calculated to achieve and maintain this solidarity have been laid down in it in some detail. Some of these rules have been mentioned in the preceding verses, others follow in the verses that come later. A great danger to the security and solidarity of the Muslim State or Community are the disputes and quarrels that haply might arise between different Muslim groups or parties. The verse under comment provides a most effective remedy to compose these quarrels. Primarily, the verse deals with the settlement of disputes between Muslim parties, but it equally embodies a sound basis on which a really effective "League of Nations" or a "United Nations Organisation" can be built. The verse lays down the following principles for the maintenance of international peace.
As soon as there are indications of disagreement between two nations, the other nations, instead of taking sides with one or the other, should at once serve notice upon them, calling upon them to submit their differences for settlement to a "League of Nations" or "United Nations Organisation", as the case may be. If they agree, the dispute will be amicably settled. But if one of them refuses to submit to the "League", or having submitted refuses to accept the award of the "League" and prepares to make war, the other nations should all fight it. It is evident that one nation, however strong, cannot withstand the united might of all other nations and is bound to make a speedy submission. In that event, terms of peace should be settled between the two original parties to the dispute. The other nations should act merely as mediators and not as parties to the dispute, and should not put forward new claims arising out of the conflict with the refractory nation, for that would lay the foundation of fresh disputes and quarrels. The terms of peace should be just and equitable with reference to the merits of the dispute; they should be confined to the original dispute between the parties and should not be allowed to travel beyond it.
It is only such a "League" or "Organisation" which can safely be entrusted with the maintenance of international peace, not a League or Organisation whose very existence is dependent upon the goodwill of others.
b
8:2.
1277
穆斯林国家的安全和团结所遇到的危险是穆斯林之间两派或两党偶尔可能引起的争吵和不和。这里提供了一个协调这样分歧的有效弥补方法。这个办法主要涉及的是穆斯林党派之间争执的解决办法, 但同样体现了缔结一个真正有效的各国联盟或联合国组织的基础。这里制订了一条维持国际和平的健全原则。
1
اِس آیت میں یو‘ این‘ او کا نقشہ کھینچا گیا ہے۔ افسوس لیگ آف نیشنز نے اس پر پورا عمل نہ کیا اور ناکام رہی۔
یو۔ این۔ او بھی بزدلی دکھا رہی ہے اور ناکامی کے آثار ہیں۔ جب تک پوری طرح اس آیت میں بتائی ہوئی شرائط پر یو۔ این۔ او عمل نہ کرے گی۔ کامیاب نہ ہوگی۔
2
لفظ مومن سے دھوکا نہیں کھانا چاہیے۔ مومن کا لفظ اس لئے رکھا ہے کہ مسلمان قومیں مسلمانوں کے درمیان ہی فیصلہ کرا سکتی ہیں ورنہ اصولی طور پر یہ آیت ساری قوموں کے لئے اپنے اندر راہنمائی رکھتی ہیں۔
3
یعنی صلح کرتے وقت اپنے فوائد سامنے نہ رکھا کرو۔ اصل مسئلہ کا فیصلہ کروایا کرو۔ اس بارہ میں صرف ایک مثال ملتی ہے اور وہ امریکہ کی ہے جس نے کوریا اور سویز کے جھگڑوں میں یہ نیک نمونہ دکھایا ہے۔
4
اس سے مراد یہ ہے کہ ان لڑنے والی قوموں میں صلح کراتے وقت اپنا کوئی فائدہ حاصل کرنے کی کوشش نہ کیا کرو۔
a
8:2.
3847
Commentary:
The central theme of the Surah is the solidarity of Islam. Directions and rules of conduct which are calculated to achieve and maintain this solidarity have been laid down in it in some detail. Some of these rules have been mentioned in the preceding verses, others follow in the verses that come later. A great danger to the security and solidarity of the Muslim State or Community are the disputes and quarrels that haply might arise between different Muslim groups or parties. The verse under comment provides a most effective remedy to compose these quarrels. Primarily, the verse deals with the settlement of disputes between Muslim parties, but it equally embodies a sound basis on which a really effective "League of Nations" or a "United Nations Organisation" can be built. The verse lays down the following principles for the maintenance of international peace.
As soon as there are indications of disagreement between two nations, the other nations, instead of taking sides with one or the other, should at once serve notice upon them, calling upon them to submit their differences for settlement to a "League of Nations" or "United Nations Organisation", as the case may be. If they agree, the dispute will be amicably settled. But if one of them refuses to submit to the "League", or having submitted refuses to accept the award of the "League" and prepares to make war, the other nations should all fight it. It is evident that one nation, however strong, cannot withstand the united might of all other nations and is bound to make a speedy submission. In that event, terms of peace should be settled between the two original parties to the dispute. The other nations should act merely as mediators and not as parties to the dispute, and should not put forward new claims arising out of the conflict with the refractory nation, for that would lay the foundation of fresh disputes and quarrels. The terms of peace should be just and equitable with reference to the merits of the dispute; they should be confined to the original dispute between the parties and should not be allowed to travel beyond it.
It is only such a "League" or "Organisation" which can safely be entrusted with the maintenance of international peace, not a League or Organisation whose very existence is dependent upon the goodwill of others.
a
8:2.
2793
A great danger to the security and solidarity of a Muslim State are the disputes and quarrels that haply might arise between different Muslim groups or parties. This verse provides an effective remedy to compose such differences. Primarily, it deals with the settlement of disputes between Muslim parties, but it equally embodies a sound basis on which a really effective League of Nations or a United Nations Organization can be built. The verse lays down a sound principle for the maintenance of international peace.
وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ
Some prejudiced critics of the Holy Prophet have woven quite a fantastic story of his having once fallen a victim to the machinations of Satan. It is stated that one day at Mecca, when the Holy Prophet recited this Surah before a mixed assembly of Muslims and disbelievers and during the recitation he came to these verses, Satan contrived to put in his mouth the words: Tilkal-Gharaniqul-‘ula wa inna shafa‘atahunna laturja, i.e. these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely for this entirely baseless story upon Waqidi, that inveterate liar and fabricator of reports, and on Tabari, who is generally regarded as a credulous and indiscriminate narrator of events. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose entire life was spent in denouncing and condemning idolatry and who carried out his noble
Commentary:
This and the preceding verse imply a subtle rebuke to the disbelievers. After having declared the Glory, Majesty and Dignity of God in the former verses, these two verses seem to say to them that, instead of adoring such a Mighty and Powerful Creator and Lord, they stoop so low as to worship gods made of wood and stone.
It may be noted here that some prejudiced Christian critics of the Holy Prophet have woven quite a fantastic and foolish story of his having fallen a victim to the machinations of the Satan.
It is stated that one day at Mecca, when the Holy Prophet recited this Surah and as in his recitation he came upon these verses, before a mixed assembly of Muslims and disbelievers, Satan contrived to put in his mouth the words: تلک الغرانیق العلیٰ و ان شفا عتھن لترتجیٰ i.e. these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely upon Waqidi—that inveterate liar and fabricator of reports—or on Tabari, who is generally regarded as a credulous and indiscriminate narrator of events, for this entirely baseless story. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose whole life was spent in denouncing and condemning idolatry and who carried out his noble mission with unremitting vigour and fearless devotion, spurning all offers of compromise with idol worship, and whom blandishments, bribes, cajolery or intimidation failed to move an inch from his set purpose, and to whose unshakable firmness against idolatry the Almighty Himself has borne testimony in the words: ودوا لو تدھن فیدھنون i.e. it is their intense desire that thou shouldst show some pliancy so that they may also be pliant (68:10).
Moreover, the whole context gives the direct lie to this baseless assertion. Not only do the verses that follow but the whole Surah contains an unsparing condemnation of idolatry and an uncompromising insistence on Divine Unity. It is strange that this patent fact should have escaped the notice of the Holy Prophet’s critics and carpers.
Historical data, too, lend no support whatever to this so-called "lapse." The story has been rejected as completely unreliable by all the learned commentators of the Quran, Ibn Kathir and Radi among them. The renowned leaders of Muslim religious thought, well versed in the science of Hadith, such as ‘Aini, Qadi ‘Ayyad and Nawawi, have regarded it as pure invention. No trace of this story is to be found in الصحاح الستة (the Six Reliable Collections of Hadith). Imam Bukhari, whose collection, the Sahih Al-Bukhari, is regarded by Muslim scholars as the most reliable book next to the Quran and who himself was a contemporary of Waqidi to whom goes the unenviable credit of forging and reporting this story, makes no mention of it, nor does the great historian, Ibn Ishaq, who was born more than 40 years before him. It may be, as stated by Qastalaniand Zurqani and supported by some other eminent scholars, that when the Holy Prophet, during the recital of the present Surah before a mixed assembly of Muslims and disbelievers, came to these verses, some evil-minded person from among the disbelievers might have loudly interjected the words تلک الغرانیق العلی الخ, as was the disbelievers’ wont to create confusion by resorting to such low tactics, when the Quran was being recited (41:27).
It is also on record that in the "Days of Ignorance," the Quraish, when making a circuit of the Ka‘bah, used to recite the sentence: تلک الغرانیق العلی و ان شفاعتھن لترتجیٰ (Mu‘jamul-Buldan, vol. 5, under ‘Uzza).
Besides, it is not possible for the Satan to interfere with the purity of the Quranic text. God has taken it upon Himself to protect and safeguard the Quran against all interference and interpolation (15:10 & 72:27-29). So the whole story as invented by Waqidi and taken undue advantage of by Muir and others of his class is a pure myth and possesses no basis in fact.
It is further stated that the 53rd verse of Surah Al-Hajj was revealed in connection with this incident. The fact that theSurah under comment was revealed in the 5th year of the Call and Surah Al-Hajj in the 13th or 12th year, takes the bottom completely from under this baseless assertion.
3981
Commentary:
This and the preceding verse imply a subtle rebuke to the disbelievers. After having declared the Glory, Majesty and Dignity of God in the former verses, these two verses seem to say to them that, instead of adoring such a Mighty and Powerful Creator and Lord, they stoop so low as to worship gods made of wood and stone.
It may be noted here that some prejudiced Christian critics of the Holy Prophet have woven quite a fantastic and foolish story of his having fallen a victim to the machinations of the Satan.
It is stated that one day at Mecca, when the Holy Prophet recited this Surah and as in his recitation he came upon these verses, before a mixed assembly of Muslims and disbelievers, Satan contrived to put in his mouth the words: تلک الغرانیق العلیٰ و ان شفا عتھن لترتجیٰ i.e. these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely upon Waqidi—that inveterate liar and fabricator of reports—or on Tabari, who is generally regarded as a credulous and indiscriminate narrator of events, for this entirely baseless story. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose whole life was spent in denouncing and condemning idolatry and who carried out his noble mission with unremitting vigour and fearless devotion, spurning all offers of compromise with idol worship, and whom blandishments, bribes, cajolery or intimidation failed to move an inch from his set purpose, and to whose unshakable firmness against idolatry the Almighty Himself has borne testimony in the words: ودوا لو تدھن فیدھنون i.e. it is their intense desire that thou shouldst show some pliancy so that they may also be pliant (68:10).
Moreover, the whole context gives the direct lie to this baseless assertion. Not only do the verses that follow but the whole Surah contains an unsparing condemnation of idolatry and an uncompromising insistence on Divine Unity. It is strange that this patent fact should have escaped the notice of the Holy Prophet’s critics and carpers.
Historical data, too, lend no support whatever to this so-called "lapse." The story has been rejected as completely unreliable by all the learned commentators of the Quran, Ibn Kathir and Radi among them. The renowned leaders of Muslim religious thought, well versed in the science of Hadith, such as ‘Aini, Qadi ‘Ayyad and Nawawi, have regarded it as pure invention. No trace of this story is to be found in الصحاح الستة (the Six Reliable Collections of Hadith). Imam Bukhari, whose collection, the Sahih Al-Bukhari, is regarded by Muslim scholars as the most reliable book next to the Quran and who himself was a contemporary of Waqidi to whom goes the unenviable credit of forging and reporting this story, makes no mention of it, nor does the great historian, Ibn Ishaq, who was born more than 40 years before him. It may be, as stated by Qastalaniand Zurqani and supported by some other eminent scholars, that when the Holy Prophet, during the recital of the present Surah before a mixed assembly of Muslims and disbelievers, came to these verses, some evil-minded person from among the disbelievers might have loudly interjected the words تلک الغرانیق العلی الخ, as was the disbelievers’ wont to create confusion by resorting to such low tactics, when the Quran was being recited (41:27).
It is also on record that in the "Days of Ignorance," the Quraish, when making a circuit of the Ka‘bah, used to recite the sentence: تلک الغرانیق العلی و ان شفاعتھن لترتجیٰ (Mu‘jamul-Buldan, vol. 5, under ‘Uzza).
Besides, it is not possible for the Satan to interfere with the purity of the Quranic text. God has taken it upon Himself to protect and safeguard the Quran against all interference and interpolation (15:10 & 72:27-29). So the whole story as invented by Waqidi and taken undue advantage of by Muir and others of his class is a pure myth and possesses no basis in fact.
It is further stated that the 53rd verse of Surah Al-Hajj was revealed in connection with this incident. The fact that theSurah under comment was revealed in the 5th year of the Call and Surah Al-Hajj in the 13th or 12th year, takes the bottom completely from under this baseless assertion.
2882
Some prejudiced critics of the Holy Prophet have woven quite a fantastic story of his having once fallen a victim to the machinations of Satan. It is stated that one day at Mecca, when the Holy Prophet recited this Surah before a mixed assembly of Muslims and disbelievers and during the recitation he came to these verses, Satan contrived to put in his mouth the words: Tilkal-Gharaniqul-‘ula wa inna shafa‘atahunna laturja, i.e. these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely for this entirely baseless story upon Waqidi, that inveterate liar and fabricator of reports, and on Tabari, who is generally regarded as a credulous and indiscriminate narrator of events. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose entire life was spent in denouncing and condemning idolatry and who carried out his noble
وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ
قُتِلَ أَصْحَٰبُ ٱلْأُخْدُودِ
有些 «古兰经» 注释家认为这节经文是阐明也门的犹太王祖•努瓦什 (ذُوْنُوَاس, Dhu Nuwas) 将有些基督徒烧死的情况的。但有些注释家认为是阐明巴比伦的尼布甲尼国王 (Nebuchadnezzar) 把以色列民族的一些领袖投入熔炉的情况的 («但以理书» 3:19-22)。这节经文也许用来说明那些真理的敌人更贴切, 他们在宗教复兴者的每个时代都剧烈反对、迫害信者。这节经文的用意并不是指过去的事情真实性可疑。在 «古兰经» 中任何地方安拉都没有凭过去的事情作证。但在第三节经文中, 安拉凭 “受约的日子” 作证。在这节经文和下面几节经文中似乎是暗示主许迈喜合的信从者为了迎接那伟大的日子必须承受巨大的苦难。
یعنی سچے مذہبوں کے دشمن ہمیشہ مومنوں کو ہلاک کرنے کے لئے آگ بھڑکاتے رہتے ہیں لیکن ان کو ہلاک کرنے میں ناکام رہتے ہیں اور خود ہلاک ہو جاتے ہیں۔
By some Commentators of the Qur’an the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may more fittingly apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. It is not intended here to refer to any past incident of doubtful authenticity. Nowhere in the Qur’an has God sworn by past incidents. In v. 3 God swears by the "Promised Day." In the present and the next few verses it seems to be hinted that the followers of the Promised Messiah will have to suffer great hardships to usher in that great day.
Commentary:
By some commentators of the Quran the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may also apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. But as the context shows, the verse applies particularly to the enemies of the Promised Messiah and the persecutors and tormentors of his righteous followers. The word "trench" may possess a prophetical reference to the trenches of modern warfare.
It is not intended there to refer to any past incident of doubtful authenticity. Nowhere in the Quran has God sworn by past incidents. In v. 3. God swears by the "Promised Day." In the present and the next few verses it is hinted that the followers of the Promised Messiah will have to render great sacrifices to usher in that Great Day.
1656
有些 «古兰经» 注释家认为这节经文是阐明也门的犹太王祖•努瓦什 (ذُوْنُوَاس, Dhu Nuwas) 将有些基督徒烧死的情况的。但有些注释家认为是阐明巴比伦的尼布甲尼国王 (Nebuchadnezzar) 把以色列民族的一些领袖投入熔炉的情况的 («但以理书» 3:19-22)。这节经文也许用来说明那些真理的敌人更贴切, 他们在宗教复兴者的每个时代都剧烈反对、迫害信者。这节经文的用意并不是指过去的事情真实性可疑。在 «古兰经» 中任何地方安拉都没有凭过去的事情作证。但在第三节经文中, 安拉凭 “受约的日子” 作证。在这节经文和下面几节经文中似乎是暗示主许迈喜合的信从者为了迎接那伟大的日子必须承受巨大的苦难。
3
یعنی سچے مذہبوں کے دشمن ہمیشہ مومنوں کو ہلاک کرنے کے لئے آگ بھڑکاتے رہتے ہیں لیکن ان کو ہلاک کرنے میں ناکام رہتے ہیں اور خود ہلاک ہو جاتے ہیں۔
4660
Commentary:
By some commentators of the Quran the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may also apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. But as the context shows, the verse applies particularly to the enemies of the Promised Messiah and the persecutors and tormentors of his righteous followers. The word "trench" may possess a prophetical reference to the trenches of modern warfare.
It is not intended there to refer to any past incident of doubtful authenticity. Nowhere in the Quran has God sworn by past incidents. In v. 3. God swears by the "Promised Day." In the present and the next few verses it is hinted that the followers of the Promised Messiah will have to render great sacrifices to usher in that Great Day.
3310
By some Commentators of the Qur’an the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may more fittingly apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. It is not intended here to refer to any past incident of doubtful authenticity. Nowhere in the Qur’an has God sworn by past incidents. In v. 3 God swears by the "Promised Day." In the present and the next few verses it seems to be hinted that the followers of the Promised Messiah will have to suffer great hardships to usher in that great day.