أَمْوَٰلِ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "أَمْوَٰلِ".
وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ وَأَنتُمْ تَعْلَمُونَ
4:30, 162; 9:34.
قرآن کریم اکثر قومی زندگی پر زور دینے کے لئے عام انسانوں یا اپنے اہل ملک یا اہل قوم کی اشیاء کو اپنی اشیاء کہہ کر پکارتا ہے تا اس طرف اشارہ کرے کہ جو اپنی قوم کے افراد کو نقصان پہنچاتا ہے وہ اپنے آپ کو نقصان پہنچاتا ہے۔ یہاں بھی اپنے مال سے مراد دوسرے بنی نوع انسان کے اموال ہیں لیکن مذکورہ بالا اصول کی طرف توجہ دلانے کے لئے اپنے مال کہہ کر انہیں پکارا ہے۔ اس سورت کے رکوع ۱۰ میں فرمایا اِذْ اَخَذْنَا مِیْثَاقَکُمْ لَاتُسْفِکُوْنَ دِمَآءَ کُمْ وَلَاتُخْرِجُوْنَ اَنْفُسَکُمْ مِّنْ دِیَارِکُمْ (البقرۃ: ۸۵) پھر آگے چل کر فرمایا ثُمَّ اَنْتُمْ ھٰٓؤُلَآءِ تَقْت
4:30, 162; 9:34.
In order to emphasize communal or national unity the Qur’an often refers to other Muslims’ property as "your property." So here also other Muslims’ property is spoken of as "your property."
The commandment relating to fasting enjoined Muslims to refrain from eating and drinking within specified periods with a view to attaining piety and righteousness. This was the most opportune time to remind them that unlawful eating, i.e. unlawful acquisition of wealth, must all the more be scrupulously avoided. Incidentally, the verse forcefully condemns the practice of giving and taking bribe.
4:30, 162; 9:34.
Important Words:
تدلوا (offer it) is derived from ادلی which again is derived from دلا. They say دلاالدلو, he let down the bucket (into the well), or he pulled it up. ادلی means, he let down the bucket (into the well.) ادلی الیه بمال means, he offered or gave him money (Aqrab).
Commentary:
The commandment relating to fasting enjoined Muslims to refrain from lawful eating and drinking within specified periods with a view to attaining piety and righteousness. This was thus the most opportune time to remind the people that unlawful eating, i.e. unlawful acquisition of wealth, must be all the more scrupulously avoided. Indeed, one of the greatest evils prevailing in the world is the practice of devouring other men’s property by means of falsehood, fraud and litigation. Many a sin is nothing but an offshoot of this evil. Islam condemns the practice of taking another man’s property without his knowledge or consent. Similarly, it is unlawful to appropriate another person’s possessions by means of false litigation. If a man takes possession of a property that does not belong to him by right, it will prove the ruin of him, even if a court of justice should decree the property as his. Says the Holy Prophet: "Beware! I am but a man like you and it sometimes happens that a litigant comes to me and he is more eloquent than his opponent, and I, after listening to his arguments, may give my decision in his favour. But if the property is really not his, my decision will not make it his in the sight of God; in that case it is nothing but a piece of burning fire; so let him put this fire into his belly if he likes, or let him leave it" (Bukhari).
The verse cuts at the root of the evil that has made its appearance in the present age even among those who lay claim to culture and enlightenment. People generally do not deem it worthwhile to consider what right is. All that is seen is how the judge decides. When a judge awards a property to a man, he eagerly takes possession of it without the slightest compunction, even if it happens not to belong to him by right. It never occurs to him that in the sight of God he is no less a usurper than he who forcibly seizes another man’s property.
Incidentally the verse also forcefully condemns the practice of the giving and taking of bribe which unfortunately is so rampant nowadays. In many countries justice has actually to be bought. What is still worse is that through this evil practice, the door of justice is often closed to a rightful owner. The practice is to be found even in some advanced Western countries and is said to be prevalent in certain parts of the New World. The Holy Prophet has condemned it in the strongest of terms saying: "The taker and giver of a bribe are alike, and both stand accursed" (Tirmidhi).
a
4:30, 162; 9:34.
2
قرآن کریم اکثر قومی زندگی پر زور دینے کے لئے عام انسانوں یا اپنے اہل ملک یا اہل قوم کی اشیاء کو اپنی اشیاء کہہ کر پکارتا ہے تا اس طرف اشارہ کرے کہ جو اپنی قوم کے افراد کو نقصان پہنچاتا ہے وہ اپنے آپ کو نقصان پہنچاتا ہے۔ یہاں بھی اپنے مال سے مراد دوسرے بنی نوع انسان کے اموال ہیں لیکن مذکورہ بالا اصول کی طرف توجہ دلانے کے لئے اپنے مال کہہ کر انہیں پکارا ہے۔ اس سورت کے رکوع ۱۰ میں فرمایا اِذْ اَخَذْنَا مِیْثَاقَکُمْ لَاتُسْفِکُوْنَ دِمَآءَ کُمْ وَلَاتُخْرِجُوْنَ اَنْفُسَکُمْ مِّنْ دِیَارِکُمْ (البقرۃ: ۸۵) پھر آگے چل کر فرمایا ثُمَّ اَنْتُمْ ھٰٓؤُلَآءِ تَقْت
a
4:30, 162; 9:34.
195
Important Words:
تدلوا (offer it) is derived from ادلی which again is derived from دلا. They say دلاالدلو, he let down the bucket (into the well), or he pulled it up. ادلی means, he let down the bucket (into the well.) ادلی الیه بمال means, he offered or gave him money (Aqrab).
Commentary:
The commandment relating to fasting enjoined Muslims to refrain from lawful eating and drinking within specified periods with a view to attaining piety and righteousness. This was thus the most opportune time to remind the people that unlawful eating, i.e. unlawful acquisition of wealth, must be all the more scrupulously avoided. Indeed, one of the greatest evils prevailing in the world is the practice of devouring other men’s property by means of falsehood, fraud and litigation. Many a sin is nothing but an offshoot of this evil. Islam condemns the practice of taking another man’s property without his knowledge or consent. Similarly, it is unlawful to appropriate another person’s possessions by means of false litigation. If a man takes possession of a property that does not belong to him by right, it will prove the ruin of him, even if a court of justice should decree the property as his. Says the Holy Prophet: "Beware! I am but a man like you and it sometimes happens that a litigant comes to me and he is more eloquent than his opponent, and I, after listening to his arguments, may give my decision in his favour. But if the property is really not his, my decision will not make it his in the sight of God; in that case it is nothing but a piece of burning fire; so let him put this fire into his belly if he likes, or let him leave it" (Bukhari).
The verse cuts at the root of the evil that has made its appearance in the present age even among those who lay claim to culture and enlightenment. People generally do not deem it worthwhile to consider what right is. All that is seen is how the judge decides. When a judge awards a property to a man, he eagerly takes possession of it without the slightest compunction, even if it happens not to belong to him by right. It never occurs to him that in the sight of God he is no less a usurper than he who forcibly seizes another man’s property.
Incidentally the verse also forcefully condemns the practice of the giving and taking of bribe which unfortunately is so rampant nowadays. In many countries justice has actually to be bought. What is still worse is that through this evil practice, the door of justice is often closed to a rightful owner. The practice is to be found even in some advanced Western countries and is said to be prevalent in certain parts of the New World. The Holy Prophet has condemned it in the strongest of terms saying: "The taker and giver of a bribe are alike, and both stand accursed" (Tirmidhi).
a
4:30, 162; 9:34.
215A
In order to emphasize communal or national unity the Qur’an often refers to other Muslims’ property as "your property." So here also other Muslims’ property is spoken of as "your property."
216
The commandment relating to fasting enjoined Muslims to refrain from eating and drinking within specified periods with a view to attaining piety and righteousness. This was the most opportune time to remind them that unlawful eating, i.e. unlawful acquisition of wealth, must all the more be scrupulously avoided. Incidentally, the verse forcefully condemns the practice of giving and taking bribe.
وَمَآ ءَاتَيْتُم مِّن رِّبًا لِّيَرْبُوَا۟ فِىٓ أَمْوَٰلِ ٱلنَّاسِ فَلَا يَرْبُوا۟ عِندَ ٱللَّهِ ۖ وَمَآ ءَاتَيْتُم مِّن زَكَوٰةٍ تُرِيدُونَ وَجْهَ ٱللَّهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُضْعِفُونَ
قرآن کریم نے سود کی دو قسمیں بیان کی ہیں۔ ایک وہ سودی کاروبار جو غریبوں سے کیا جاتا ہے اس کو بھی منع کیا گیا ہے‘ لیکن اس آیت سے صاف پتہ لگتا ہے کہ اس جگہ اُس سودی کاروبار کا ذکر ہے جو مالداروں سے کیا جاتا ہے تاکہ وہ مالدار اسے تجارت میں لگائیں اور روپیہ دینے والے کا روپیہ بھی بڑھے۔ بعض مسلمان یہ خیال کرتے ہیں کہ مال داروں یا کمپنی والوں کو روپیہ سود پر دینا یا بنک میں سود پر روپیہ لگانا اسلام میں منع نہیں حالانکہ یہ آیت واضح کرتی ہے کہ اس قسم کا سودی کاروبار بھی منع ہے اگر ان کا خیال ٹھیک ہوتا تو یہ آیت کیوں نازل ہوتی اور اس کی کیا غرض تھی۔ قرآن کریم کا نازل کرنے والا
لُغت میں وَجْہٌ کے معنے مَرْضَاۃ کے بھی لکھے ہیں۔ (اقرب) یعنی رضا۔
2:276, 277.
The verse institutes a contrast between Zakat and interest. Whereas by means of Zakat Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, the institution of interest not only does not better the economic condition of the poor, but actually tends to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. This verse particularly prohibits taking of interest on money loaned to banks or companies, etc.
2:276; 3:131.
Commentary:
In this verse a contrast has been made between Zakah and interest which institution, according to some people, can help the poor improve their economic condition. By Zakah Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, while the institution of interest not only does not better the economic condition of the poor but on the contrary tends actually to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. It is on cooperative basis as taught by Islam and not by the giving and taking of interest that the wealth of a community can increase, and it is to this important economic truth that the verse under comment refers.
b
2:276, 277.
995
这节经文对比了天课 (زَكَاة, Zakat) 和利息的差异。伊斯兰教把天课使用于改善穷苦的人的悲惨命运, 同时保持他们的体面和自尊心, 而利息制不仅不能改善穷苦者的经济情况, 而且实际上会使富者越富而穷者越穷。社会不同阶层的贫富极大不均的结果是极大部分人因难以忍受贫穷的煎熬而卑躬屈膝, 而极少数人却腰缠万贯。这必然是利息制度造成的结果。这节经文特别禁止贷款给银行或公司等时收取利息。
1
قرآن کریم نے سود کی دو قسمیں بیان کی ہیں۔ ایک وہ سودی کاروبار جو غریبوں سے کیا جاتا ہے اس کو بھی منع کیا گیا ہے‘ لیکن اس آیت سے صاف پتہ لگتا ہے کہ اس جگہ اُس سودی کاروبار کا ذکر ہے جو مالداروں سے کیا جاتا ہے تاکہ وہ مالدار اسے تجارت میں لگائیں اور روپیہ دینے والے کا روپیہ بھی بڑھے۔ بعض مسلمان یہ خیال کرتے ہیں کہ مال داروں یا کمپنی والوں کو روپیہ سود پر دینا یا بنک میں سود پر روپیہ لگانا اسلام میں منع نہیں حالانکہ یہ آیت واضح کرتی ہے کہ اس قسم کا سودی کاروبار بھی منع ہے اگر ان کا خیال ٹھیک ہوتا تو یہ آیت کیوں نازل ہوتی اور اس کی کیا غرض تھی۔ قرآن کریم کا نازل کرنے والا
2
لُغت میں وَجْہٌ کے معنے مَرْضَاۃ کے بھی لکھے ہیں۔ (اقرب) یعنی رضا۔
a
2:276; 3:131.
3018
Commentary:
In this verse a contrast has been made between Zakah and interest which institution, according to some people, can help the poor improve their economic condition. By Zakah Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, while the institution of interest not only does not better the economic condition of the poor but on the contrary tends actually to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. It is on cooperative basis as taught by Islam and not by the giving and taking of interest that the wealth of a community can increase, and it is to this important economic truth that the verse under comment refers.
b
2:276, 277.
2289
The verse institutes a contrast between Zakat and interest. Whereas by means of Zakat Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, the institution of interest not only does not better the economic condition of the poor, but actually tends to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. This verse particularly prohibits taking of interest on money loaned to banks or companies, etc.