الۡقُرۡبٰی
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "الۡقُرۡبٰی".
وَاِذۡ اَخَذۡنَا مِیۡثٰقَ بَنِیۡۤ اِسۡرٰٓءِیۡلَ لَا تَعۡبُدُوۡنَ اِلَّا اللّٰہَ وَبِالۡوٰلِدَیۡنِ اِحۡسَانًا وَّذِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَقُوۡلُوۡا لِلنَّاسِ حُسۡنًا وَّاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ ثُمَّ تَوَلَّیۡتُمۡ اِلَّا قَلِیۡلًا مِّنۡکُمۡ وَاَنۡتُمۡ مُّعۡرِضُوۡنَ
عربی الفاظ میں ضمیر خطاب ہے۔ لیکن چونکہ استثناء میں بھی ’’تم‘‘ کا لفظ استعمال ہوا ہے۔ اردو میں دوسری دفعہ تم کا لفظ استعمال نہیں ہو سکتا۔ اس لئے ’’سب‘‘ کے لفظ سے ترجمہ کیا گیا ہے۔ تحت اللفظ ترجمہ اس طرح ہے۔ ’’تم میں سے چند ایک کے سوا (باقی) تم (سب) اعراض کرتے ہوئے پھر گئے۔‘‘
4:155; 5:13.
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
The verse does not refer to any particular covenant but to a general covenant enjoining the Jews to give up the vices which were rife among them at that time and to lead a virtuous life (Exod. 20: 3-6, 12; Lev. 19: 17-18; Prov. 3: 27-28, 30; Deut. 6: 13 & 14: 29). In this verse, as everywhere else in the Qur’an, the sequence of words follows the natural order of importance of the works mentioned.
4:155; 5:13.
2:44; 4:78; 6:73; 22:79; 24:57; 30:32.
Important Words:
میثاق (a covenant). See 2:64.
Commentary:
After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.
The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.
The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.
In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.
It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.
c
4:155; 5:13.
d
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
1
عربی الفاظ میں ضمیر خطاب ہے۔ لیکن چونکہ استثناء میں بھی ’’تم‘‘ کا لفظ استعمال ہوا ہے۔ اردو میں دوسری دفعہ تم کا لفظ استعمال نہیں ہو سکتا۔ اس لئے ’’سب‘‘ کے لفظ سے ترجمہ کیا گیا ہے۔ تحت اللفظ ترجمہ اس طرح ہے۔ ’’تم میں سے چند ایک کے سوا (باقی) تم (سب) اعراض کرتے ہوئے پھر گئے۔‘‘
a
4:155; 5:13.
b
2:44; 4:78; 6:73; 22:79; 24:57; 30:32.
90
Important Words:
میثاق (a covenant). See 2:64.
Commentary:
After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.
The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.
The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.
In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.
It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.
a
4:155; 5:13.
b
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
116
The verse does not refer to any particular covenant but to a general covenant enjoining the Jews to give up the vices which were rife among them at that time and to lead a virtuous life (Exod. 20: 3-6, 12; Lev. 19: 17-18; Prov. 3: 27-28, 30; Deut. 6: 13 & 14: 29). In this verse, as everywhere else in the Qur’an, the sequence of words follows the natural order of importance of the works mentioned.
۞ لَّیۡسَ الۡبِرَّ اَنۡ تُوَلُّوۡا وُجُوۡہَکُمۡ قِبَلَ الۡمَشۡرِقِ وَالۡمَغۡرِبِ وَلٰکِنَّ الۡبِرَّ مَنۡ اٰمَنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ وَالۡمَلٰٓئِکَۃِ وَالۡکِتٰبِ وَالنَّبِیّٖنَ وَاٰتَی الۡمَالَ عَلٰی حُبِّہٖ ذَوِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنَ وَابۡنَ السَّبِیۡلِ وَالسَّآئِلِیۡنَ وَفِی الرِّقَابِ وَاَقَامَ الصَّلٰوۃَ وَاٰتَی الزَّکٰوۃَ وَالۡمُوۡفُوۡنَ بِعَہۡدِہِمۡ اِذَا عٰہَدُوۡا ۖ وَالصّٰبِرِیۡنَ فِی الۡبَاۡسَآءِ وَالضَّرَّآءِ وَحِیۡنَ الۡبَاۡسِ ۗ اُولٰٓئِکَ الَّذِیۡنَ صَدَقُوۡا ۖ وَاُولٰٓئِکَ ہُمُ الۡمُتَّقُوۡنَ
2:190.
76:9.
9:4; 13:21.
2:215; 6:43; 7:95.
49:16.
本节经文提出了伊斯兰教教义的要旨。它开始说到伊斯兰教的基本信念和教义。这些信念和教义是一切行动的来源和基础, 而人的行动的正直取决于这种正直性--------信仰安拉、信仰末日、信仰天使、信仰经典和众先知。接着还提到了一些关于人类行动更为重要的法令。
وَلٰکِنَّ الْبِرَّ میں بِرٌّ مصدر ہے اور عربی قاعدہ کے مطابق اس کے معنے بَآرٌّ یعنی نیک ہونے کے بھی ہو سکتے ہیں اس لئے ہم نے وہی ترجمہ کیا ہے۔
2:190.
76:9.
9:4; 13:21.
2:215; 6:43; 7:95.
49:16.
‘Ala Hubbi-hi means, for love of God; notwithstanding love of money.
Al-Ba’sa’ and al-Ba’s are both derived from Ba’usa and Ba’isa. i.e.; he was or became strong and valiant in war or fight; he was or became in a state of great want or poverty or distress. Al-Ba’sa’ means, might or strength in war or fight; war or fight; fear; harm, etc., ad-Darra’ is especially that evil or affliction which relates to one’s person as disease, etc., and al-Ba’sa’ is that which relates to property, as poverty, etc. (Lane).
The verse gives a gist of Islamic teaching. It begins with the basic Islamic beliefs and doctrines which are the source and basis of all actions and on the rightness of which depends the rightness of human actions—belief in God, in the Last Day, in angels, Revealed Books and Divine Prophets. After this some of the more important ordinances relating to man’s actions are mentioned.
2:190.
76:9.
9:4; 13:21.
2:215; 6:43; 7:95.
49:16.
Important Words:
البر (righteousness) is derived from بر. They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر(birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).
ابن السبیل (wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).
الرقاب (captives) is the plural of رقبة (a captive or a slave) which is derived from رقب. They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).
الباساء (poverty) and الباس (war) are both derived from بؤس orبئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.
الضراء (afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).
Commentary:
The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.
The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).
According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل(active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"
The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال(money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.
The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.
The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.
As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of' one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.
After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.
b
2:190.
c
76:9.
d
9:4; 13:21.
e
2:215; 6:43; 7:95.
f
49:16.
114
本节经文提出了伊斯兰教教义的要旨。它开始说到伊斯兰教的基本信念和教义。这些信念和教义是一切行动的来源和基础, 而人的行动的正直取决于这种正直性--------信仰安拉、信仰末日、信仰天使、信仰经典和众先知。接着还提到了一些关于人类行动更为重要的法令。
1
وَلٰکِنَّ الْبِرَّ میں بِرٌّ مصدر ہے اور عربی قاعدہ کے مطابق اس کے معنے بَآرٌّ یعنی نیک ہونے کے بھی ہو سکتے ہیں اس لئے ہم نے وہی ترجمہ کیا ہے۔
b
2:190.
c
76:9.
d
9:4; 13:21.
e
2:215; 6:43; 7:95.
f
49:16.
184
Important Words:
البر (righteousness) is derived from بر. They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر(birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).
ابن السبیل (wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).
الرقاب (captives) is the plural of رقبة (a captive or a slave) which is derived from رقب. They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).
الباساء (poverty) and الباس (war) are both derived from بؤس orبئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.
الضراء (afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).
Commentary:
The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.
The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).
According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل(active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"
The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال(money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.
The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.
The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.
As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of' one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.
After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.
a
2:190.
b
76:9.
c
9:4; 13:21.
d
2:215; 6:43; 7:95.
e
49:16.
202
‘Ala Hubbi-hi means, for love of God; notwithstanding love of money.
202A
Al-Ba’sa’ and al-Ba’s are both derived from Ba’usa and Ba’isa. i.e.; he was or became strong and valiant in war or fight; he was or became in a state of great want or poverty or distress. Al-Ba’sa’ means, might or strength in war or fight; war or fight; fear; harm, etc., ad-Darra’ is especially that evil or affliction which relates to one’s person as disease, etc., and al-Ba’sa’ is that which relates to property, as poverty, etc. (Lane).
203
The verse gives a gist of Islamic teaching. It begins with the basic Islamic beliefs and doctrines which are the source and basis of all actions and on the rightness of which depends the rightness of human actions—belief in God, in the Last Day, in angels, Revealed Books and Divine Prophets. After this some of the more important ordinances relating to man’s actions are mentioned.
وَاِذَا حَضَرَ الۡقِسۡمَۃَ اُولُوا الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنُ فَارۡزُقُوۡہُمۡ مِّنۡہُ وَقُوۡلُوۡا لَہُمۡ قَوۡلًا مَّعۡرُوۡفًا
此处 “其他亲属、孤儿和穷人” 指远亲、孤儿和穷人。由于他们不是死者的合法继承人, 无权接受他的财产。虽然此节经文没有规定给予他们合法的继承权, 但是劝勉穆斯林在订立遗嘱分配财产时, 给他们留出一部分财产。
By the words, other relations and orphans and the poor, are here meant those distant relatives and orphans and poor persons, who, being not included among the deceased’s legal heirs, are not entitled to receive any part of his property as of right. The verse, though not giving a legal right of inheritance to them, exhorts Muslims, while making a will about the division of their property, to set apart a portion of it for them.
La-hum may also mean, in their favour.
Commentary:
The Surah began by enjoining men and women to treat one another with kindness. Next, it exhorted believers to take care of orphans, for these matters have an important bearing upon social order. The present verse treats of yet another social subject of importance.
By the words, relations and orphans and the poor, are here meant those distant relatives, and those orphans and poor persons who, being not among the testator’s lawful heirs, are not entitled to receive any part of his property as of right. The verse, though not giving a legal right of inheritance to them, exhorts all true Muslims, while making a will about the division of their property, to set apart a portion of it for orphans and the poor and such distant relatives as are entitled to no legal share. A testator, however, can leave by will not more than one-third of his property to other than his lawful heirs (Bukhari ch. on Wasaya).
According to Ibn ‘Abbas, Ibn Musayyib, Ibn Sa‘id and Abu Ja‘far, the time referred to in the verse is when a person is about to make his will regarding the division of his property (Muhit). If nothing can be spared out of the property for this class of people, the testator should at least state in the will that they should be treated with kindness and he himself should also say kind words to them. The injunction laid down in the verse does not concern orphans particularly, but forms a part of the law of inheritance in general. As death leaves behind orphans, therefore, injunctions pertaining to orphans have been coupled with those pertaining to the disposal of a deceased person’s property.
313
此处 “其他亲属、孤儿和穷人” 指远亲、孤儿和穷人。由于他们不是死者的合法继承人, 无权接受他的财产。虽然此节经文没有规定给予他们合法的继承权, 但是劝勉穆斯林在订立遗嘱分配财产时, 给他们留出一部分财产。
491
Commentary:
The Surah began by enjoining men and women to treat one another with kindness. Next, it exhorted believers to take care of orphans, for these matters have an important bearing upon social order. The present verse treats of yet another social subject of importance.
By the words, relations and orphans and the poor, are here meant those distant relatives, and those orphans and poor persons who, being not among the testator’s lawful heirs, are not entitled to receive any part of his property as of right. The verse, though not giving a legal right of inheritance to them, exhorts all true Muslims, while making a will about the division of their property, to set apart a portion of it for orphans and the poor and such distant relatives as are entitled to no legal share. A testator, however, can leave by will not more than one-third of his property to other than his lawful heirs (Bukhari ch. on Wasaya).
According to Ibn ‘Abbas, Ibn Musayyib, Ibn Sa‘id and Abu Ja‘far, the time referred to in the verse is when a person is about to make his will regarding the division of his property (Muhit). If nothing can be spared out of the property for this class of people, the testator should at least state in the will that they should be treated with kindness and he himself should also say kind words to them. The injunction laid down in the verse does not concern orphans particularly, but forms a part of the law of inheritance in general. As death leaves behind orphans, therefore, injunctions pertaining to orphans have been coupled with those pertaining to the disposal of a deceased person’s property.
571
By the words, other relations and orphans and the poor, are here meant those distant relatives and orphans and poor persons, who, being not included among the deceased’s legal heirs, are not entitled to receive any part of his property as of right. The verse, though not giving a legal right of inheritance to them, exhorts Muslims, while making a will about the division of their property, to set apart a portion of it for them.
571A
La-hum may also mean, in their favour.
۞ وَاعۡبُدُوا اللّٰہَ وَلَا تُشۡرِکُوۡا بِہٖ شَیۡـًٔا ۖ وَّبِالۡوٰلِدَیۡنِ اِحۡسٰنًا وَّبِذِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَالۡجَارِ ذِی الۡقُرۡبٰی وَالۡجَارِ الۡجُنُبِ وَالصَّاحِبِ بِالۡجَنۡۢبِ وَابۡنِ السَّبِیۡلِ وَمَا مَلَکَتۡ اَیۡمٰنُکُمۡ ۗ اِنَّ اللّٰہَ لَا یُحِبُّ مَنۡ کَانَ مُخۡتَالًا فَخُوۡرًا
6:152; 7:34; 17:24, 25; 23:60.
6:152; 7:34; 17:24, 25; 23:60.
After having enjoined in the preceding verses that one should be kind to one’s wife, in the present verse the Qur’an directs a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents, who are the nearest, to strangers who are the farthest removed.
Slaves, bondwomen, servants, subordinates.
6:152; 7:34; 17:24; 23:60.
Important Words:
جار الجنب (neighbour that is a stranger) is a compound word made up of جار (neighbour) and جنب (stranger or one distant). The compound word thus means, a neighbour who is not from one’s own tribe or community; a distant neighbour (Aqrab & Mufradat).
صاحب بالجنب (companion by your side) is also a compound word made up of صاحب (companion) and جنب (one’s side). The compound word thus means, the immediate neighbour or the near neighbour; or simply companion or co-worker or colleague (Aqrab, Lisan & Mufradat).
Commentary:
After laying down in the preceding verses that one should be kind to one’s wife, in the present verse the Quran enjoins a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents who are the nearest, to strangers who are the farthest removed.
The Arabic expression rendered as, neighbour that is a kinsman, may also mean: (1) the neighbour that lives near; (2) the neighbour that is kindly.
Similarly, the words, neighbour that is a stranger, may also include: (1) the neighbour that lives at a distance; (2) the neighbour that is not kindly.
The expression, companion by your side, may mean:(1) wife or husband; (2) comrade on a journey; (3) fellow-partner in a trade or a co-worker; (4) associate; (5) immediate neighbour.
The words, those whom your right hands possess, may refer to slaves, bondwomen, servants and even subordinates.
A person who does not carry out the Divine commandments contained in this verse is condemned as "proud and boastful" because, instead of doing good to others and being kind to them, he looks down upon them and behaves arrogantly. The very act of abstaining from being kind to one’s fellow beings, whether relations or neighbours or strangers, is an act of pride condemned by Islam.
b
6:152; 7:34; 17:24, 25; 23:60.
b
6:152; 7:34; 17:24; 23:60.
514
Important Words:
جار الجنب (neighbour that is a stranger) is a compound word made up of جار (neighbour) and جنب (stranger or one distant). The compound word thus means, a neighbour who is not from one’s own tribe or community; a distant neighbour (Aqrab & Mufradat).
صاحب بالجنب (companion by your side) is also a compound word made up of صاحب (companion) and جنب (one’s side). The compound word thus means, the immediate neighbour or the near neighbour; or simply companion or co-worker or colleague (Aqrab, Lisan & Mufradat).
Commentary:
After laying down in the preceding verses that one should be kind to one’s wife, in the present verse the Quran enjoins a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents who are the nearest, to strangers who are the farthest removed.
The Arabic expression rendered as, neighbour that is a kinsman, may also mean: (1) the neighbour that lives near; (2) the neighbour that is kindly.
Similarly, the words, neighbour that is a stranger, may also include: (1) the neighbour that lives at a distance; (2) the neighbour that is not kindly.
The expression, companion by your side, may mean:(1) wife or husband; (2) comrade on a journey; (3) fellow-partner in a trade or a co-worker; (4) associate; (5) immediate neighbour.
The words, those whom your right hands possess, may refer to slaves, bondwomen, servants and even subordinates.
A person who does not carry out the Divine commandments contained in this verse is condemned as "proud and boastful" because, instead of doing good to others and being kind to them, he looks down upon them and behaves arrogantly. The very act of abstaining from being kind to one’s fellow beings, whether relations or neighbours or strangers, is an act of pride condemned by Islam.
b
6:152; 7:34; 17:24, 25; 23:60.
604
After having enjoined in the preceding verses that one should be kind to one’s wife, in the present verse the Qur’an directs a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents, who are the nearest, to strangers who are the farthest removed.
605
Slaves, bondwomen, servants, subordinates.
۞ وَاعۡلَمُوۡۤا اَنَّمَا غَنِمۡتُمۡ مِّنۡ شَیۡءٍ فَاَنَّ لِلّٰہِ خُمُسَہٗ وَلِلرَّسُوۡلِ وَلِذِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَابۡنِ السَّبِیۡلِ اِنۡ کُنۡتُمۡ اٰمَنۡتُمۡ بِاللّٰہِ وَمَاۤ اَنۡزَلۡنَا عَلٰی عَبۡدِنَا یَوۡمَ الۡفُرۡقَانِ یَوۡمَ الۡتَقَی الۡجَمۡعَانِ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
اس کا دوسرا ترجمہ ’’قرابت داروں کے لئے‘‘ بھی ہو سکتا ہے۔
3:14, 167.
8:70.
The verse relates to the division of the spoils (see also 8:2), one-fifth of which is to be placed at the disposal of the Imam or the Khalifah, as the case may be, to be divided as he deems fit among the five parties mentioned. The Holy Prophet’s share was spent for the benefit of the poor Muslims, he himself having lived a life of austere simplicity. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and need of the hour demand. Such was also the practice of the Holy Prophet and his four Rightly-Guided Successors. The remaining four-fifths were divided among the soldiers who were paid no salaries and generally had even to incur the expenses of wars themselves. This was an exigency measure adopted to meet the conditions then obtaining, as there was then no regular army and no State treasury. "The kindred" included all the descendants of Hashim and ‘Abdul- Muttalib who could
The Day of Badr.
8:70.
3:14,167.
Commentary:
This verse (see also 8:2) relates to the division of the spoils of war. One fifth of such property was to be set apart, and the remainder was to be divided among the soldiers (who received no pay). In pre-Islamic Arabia, the practice was that first of all the commander chose from the booty anything he liked. This was known as صفیة (safiyyah), i.e. the thing chosen. Of the remainder he took خمس (one-fifth) in addition to صفیة (the chosen thing). Islam abolished the practice of صفیة(safiyyah) and the fifth part also was not to go entirely to the commander, but was to be shared by others. In the lifetime of the Holy Prophet, the practice was that of the خمس i.e. the fifth part, the Prophet took only a portion, and divided the remainder among his kinsmen, the orphans, the poor and the wayfarers. By 'kinsmen' were meant the descendants of Hashim and ‘Abdul-Muttalib, the two near ancestors of the Holy Prophet. After the death of the Holy Prophet, the fifth part went to the Khalifah or Imam who was to divide it among himself, the kinsmen of the Holy Prophet, the orphans, the poor and the wayfarers. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and the need of the hour demand. Such was also the practice of the Holy Prophet and his four rightly-guided Successors.
The words, if you believe in Allah, are meant for the Imam, or the commanders, and serve as a reminder to them that they are not to appropriate the whole خمس (fifth portion) for themselves but should also give to other classes of men their due, as directed in the verse.
The words, if you believe in Allah and in what We sent down to Our servant on the Day of Distinction, serve twofold purpose. Firstly, they are meant to show that the qualification implied in the words, if you believe, does not relate to the Holy Prophet. Secondly, they serve to remind Muslims that since God helped them against disbelievers at Badr, when all material factors were against them, they should trust in His help and accept all His commandments regarding the distribution of spoils, etc., willingly and cheerfully.
The Battle of Badr is called یوم الفرقان (Day of Distinction) because on that day God brought into being extraordinary circumstances to grant victory to His Prophet, and to make it clear which party was fighting in the cause of God and which in the cause of Satan. Thus, the words یوم الفرقان (Day of Distinction) are here intended to hint that when a Muslim commander or an Imam gains a victory over his enemies, he should bear in mind that it is due to God’s assistance, and, therefore, he should not hesitate to divide the booty in accordance with His command.
a
8:70.
b
3:14, 167.
1
اس کا دوسرا ترجمہ ’’قرابت داروں کے لئے‘‘ بھی ہو سکتا ہے۔
b
8:70.
c
3:14,167.
1130
Commentary:
This verse (see also 8:2) relates to the division of the spoils of war. One fifth of such property was to be set apart, and the remainder was to be divided among the soldiers (who received no pay). In pre-Islamic Arabia, the practice was that first of all the commander chose from the booty anything he liked. This was known as صفیة (safiyyah), i.e. the thing chosen. Of the remainder he took خمس (one-fifth) in addition to صفیة (the chosen thing). Islam abolished the practice of صفیة(safiyyah) and the fifth part also was not to go entirely to the commander, but was to be shared by others. In the lifetime of the Holy Prophet, the practice was that of the خمس i.e. the fifth part, the Prophet took only a portion, and divided the remainder among his kinsmen, the orphans, the poor and the wayfarers. By 'kinsmen' were meant the descendants of Hashim and ‘Abdul-Muttalib, the two near ancestors of the Holy Prophet. After the death of the Holy Prophet, the fifth part went to the Khalifah or Imam who was to divide it among himself, the kinsmen of the Holy Prophet, the orphans, the poor and the wayfarers. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and the need of the hour demand. Such was also the practice of the Holy Prophet and his four rightly-guided Successors.
The words, if you believe in Allah, are meant for the Imam, or the commanders, and serve as a reminder to them that they are not to appropriate the whole خمس (fifth portion) for themselves but should also give to other classes of men their due, as directed in the verse.
The words, if you believe in Allah and in what We sent down to Our servant on the Day of Distinction, serve twofold purpose. Firstly, they are meant to show that the qualification implied in the words, if you believe, does not relate to the Holy Prophet. Secondly, they serve to remind Muslims that since God helped them against disbelievers at Badr, when all material factors were against them, they should trust in His help and accept all His commandments regarding the distribution of spoils, etc., willingly and cheerfully.
The Battle of Badr is called یوم الفرقان (Day of Distinction) because on that day God brought into being extraordinary circumstances to grant victory to His Prophet, and to make it clear which party was fighting in the cause of God and which in the cause of Satan. Thus, the words یوم الفرقان (Day of Distinction) are here intended to hint that when a Muslim commander or an Imam gains a victory over his enemies, he should bear in mind that it is due to God’s assistance, and, therefore, he should not hesitate to divide the booty in accordance with His command.
a
3:14, 167.
b
8:70.
1122
The verse relates to the division of the spoils (see also 8:2), one-fifth of which is to be placed at the disposal of the Imam or the Khalifah, as the case may be, to be divided as he deems fit among the five parties mentioned. The Holy Prophet’s share was spent for the benefit of the poor Muslims, he himself having lived a life of austere simplicity. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and need of the hour demand. Such was also the practice of the Holy Prophet and his four Rightly-Guided Successors. The remaining four-fifths were divided among the soldiers who were paid no salaries and generally had even to incur the expenses of wars themselves. This was an exigency measure adopted to meet the conditions then obtaining, as there was then no regular army and no State treasury. "The kindred" included all the descendants of Hashim and ‘Abdul- Muttalib who could
1123
The Day of Badr.
۞ اِنَّ اللّٰہَ یَاۡمُرُ بِالۡعَدۡلِ وَالۡاِحۡسٰنِ وَاِیۡتَآئِ ذِی الۡقُرۡبٰی وَیَنۡہٰی عَنِ الۡفَحۡشَآءِ وَالۡمُنۡکَرِ وَالۡبَغۡیِ ۚ یَعِظُکُمۡ لَعَلَّکُمۡ تَذَکَّرُوۡنَ
The verse contains three commandments and three prohibitions which briefly deal with all the various stages of the moral and spiritual development of man and with both its positive and negative sides. It enjoins justice, the doing of good to others and kindness as between kindred; and forbids indecency, manifest evil and transgression. Justice implies that a person should treat others as he is treated by them. He should return to others the good or evil to the extent or measure to which he receives it from them. Higher than ‘Adl (justice) is the stage of Ihsan (goodness) when man should do good to others regardless of what sort of treatment he receives from them, or even if he is maltreated by them. His conduct should not be actuated by considerations of reciprocity. At the last and highest stage of moral development, viz. Ita’i Dhil-Qurba (giving like kindred), a believer is expected to do good to others not in return for any good received from them, nor with the idea of doing mor
Important Words:
ذی القربی (like kindred). قربی is infinitive noun from قرب which means, it or he was or became near قرابة like قربی is also infinitive noun from قرب but whereas the former is relationship in a general sense, the latter viz. قربی is relationship by the female side, but both words may also mean relationship or relationship by the female side (Lane).
منکر (manifest evil) is derived from نکر. They say نکرالرجل i.e. he did not know or recognize the man. نکرالامر (amra) means, he was ignorant of the affair. نکرالامر (amru) means, the affair was or became difficult, hard, arduous or severe or it was or became bad, evil, abominable, foul or disapproved. منکر means, ignored or unknown, denied or disacknowledged, any action deemed or declared to be bad, evil, hateful, foul, abominable, indecent, unbecoming, etc., (Lane & Aqrab).
احسان See 2:113.
فحشا See 4:16.
بغی See 2:91.
Commentary:
In the preceding verse the Quran claims to possess four great qualities: (1) It is an explanation of everything, (2) it is a guidance and (3) a mercy and (4) glad tidings for those who submit to God. The present and the following section (ruku‘) establish the truth of this claim and show that the Quran eminently fulfils the supreme purpose which its revelation was intended to serve. The present verse also, as it were in a nutshell, proves this claim of the Quran to be well-founded. It contains three commandments and three prohibitions. These three commandments and prohibitions briefly embody all the various stages of the moral and spiritual development of man. The verse thus constitutes a very good example of what has been said about the Quran in the preceding verse i.e. that it is an explanation of everything تبیانا لکل شیء. The verse ends with the words لعلکم تذکرون which mean, that you may remember the obligations which you owe to God and His creatures and also that you may extol the glory of God and celebrate His praise. Since these are the objects of man’s creation, the verse gives the Faithful the glad tidings that by following injunctions embodied in it they will achieve the purpose of their creation. It is indeed marvellous that the Quran should have, in the brief compass of a short verse, thrown light on all those matters which establish its above-mentioned great claim.
It is impossible to find such combination of brevity and compre-hensiveness in any other religious Scripture. And what is more remarkable is the fact that the words of the verse are quite plain and simple and can be easily understood by a person of ordinary intelligence.
A question cannot be understood to have been fully dealt with unless light is thrown on both its positive and negative aspects. Again, a religious Scripture cannot claim to be perfect unless it possesses the following essential characteristics:
1. It must enjoin the performance of such actions as lead to man’s moral and spiritual perfection and forbid the doing of such actions as are detrimental to the realization of such perfection.
2. It must prescribe laws which are applicable not to one particular individual or community but to the largest number of individuals and communities; and in the formulation of these laws due regard should have been paid to the dispositions and temperaments of all those people for whom it is intended, so that they may not find it difficult to act upon its teaching, every person according to his or her capacity.
3. The third characteristic that a perfect Law must possess is that its teaching should be practical and practicable and acting upon it should not lead to deterioration in human morals, intellect or civilization. The present verse beautifully combines all these essential qualities of a perfect Law. It has not failed to deal properly with both the positive and negative sides of the all-important question of the moral development of man. It has enjoined justice, the doing of good to others and kindness as between kindred; and has forbidden indecency, manifest evil and wrongful transgression.
Now strict justice implies that a person should treat others as he is treated by them. He should return to others the good or evil to the extent or measure to which he has received it from them. In relation to God عدل (justice), which is the first virtue mentioned, would mean that just as God has been good to man, man should render to God His due, and should not by his conduct render Him liable to criticism. He must not give to others what is due to God, for example, his love or devotion. The association of false gods with Him is also doing injustice to God. Similarly, it is contrary to the demands of عدل (justice) that a man should arrogate to himself an attribute which belongs exclusively to God. For example, it is the special prerogative of God to reveal religious Laws. Now if any man arrogates to himself this Divineprerogative and begins to frame a religious Law and seeks to give it the status of a revealed Law, he transgresses the bounds of justice. The observance of عدل in relation to God is calculated to abolish all kinds of shirk (idolatry), infidelity and disobedience to God. Higher than عدل (justice) is the stage of احسان (goodness). At this stage man should have no regard for the kind of treatment he receives from others. He should do good to others regardless of what sort of treatment he receives from them. He must do good to others even if he is maltreated by them. His conduct at this stage should not be actuated by considerations of reciprocity but he should do good to others regardless of the fact whether he has received any good from them or even if they have ill-treated him. This is certainly a higher stage of morals than the first stage of عدل. The qualities of forgiveness, charity, the giving of alms, social service, etc., all fall under this category. The promotion and patronage of knowledge and the systematization of its different branches also are included in this head because it has for its object the material and spiritual wellbeing of man.
The last and highest stage of moral development of man is ایتاء ذی القربی (giving like kindred). At this stage a man is expected to do good to others not in return for any good received from them, nor with the idea of doing more good than the good received, but prompted by a natural impulse, as good is done to very near blood relations. This is a much higher moral stage than the stage of احسان (doing of good). At the stage of احسان the doer of the good may have at the back of his mind the idea that the person concerned has done him some good and that he should do him a better turn and thus win public approbation. Or, in forgiving a person who has done him some wrong, he has the satisfaction that his act of forgiveness would turn a foe into a friend. But at the stage of ایتاء ذی القربی (giving like kindred) a person does good to others prompted as if by natural impulse. His condition at this stage resembles that of a mother whose love for her children is the result of a natural impulse. Her sacrifices and the hardships she willingly suffers for her children are prompted by no hope of return or appreciation. They spring from the natural fountain of love which God has implanted in her nature. At this stage the moral development of man becomes complete.
It may be noted that man’s relations with God cannot possibly go beyond the stage of عدل, for there can be no question of man’s doing good to God in any form. It is only his fellow human beings with whom he can deal according to his own moral condition at the stage of احسان or ایتاء ذی القربی. This implies a beautiful hint that in order to attain the nearness of God and to win His favour it is essential for man to do good to His creatures. A description of these three stages of morals constitutes the positive side of the subject of man’s moral development. Its negative side is portrayed in the three prohibitions which are explained by the three Arabic words viz. فحشاء (indecency), منکر (manifest evil) and بغی(wrongful transgression). فحشاء means such vices of which the knowledge is confined to the doer alone, while منکر means those evils which other men also see and condemn, though they may not suffer any loss or the infringement of their own rights by them. بغی (wrongful transgression), however, comprehends all those vices and evils which not only are seen, felt and hated by men but which do them definite harm also. These three simple words cover all conceivable vices.
A perfect teaching must have due regard for the moral requirements of men of different temperaments and dispositions. The verse under comment fully satisfies this very essential condition. For there are men who may be guilty of indecent acts but would not approve of wrongful acts of which the harm extends to others. There are others who would not infringe the rights of other people but who suffer from moral indecencies whose harm is confined to their own selves, such as back-biting, jealousy and the harbouring of ill-will against others. The three brief words mentioned above embody all the different forms of vice to which man can fall a victim. Thus this short verse of the Quran has covered, by its three commands and three prohibitions, the whole field of virtue and vice and contains requisite guidance for men holding different motives at the different stages of their moral development.
By an appropriate selection and arrangement of its words the verse has explained how a man can effectively eschew all vices and acquire all virtues. It mentions the three categories of virtues implying thereby that in acquiring them a man should first cultivate the quality of عدل (justice), then will he be able to cultivate the nobler and higher quality of احسان (goodness), and lastly, after he has acquired these two moral qualities, will he succeed in cultivating the quality of ایتاء ذی القربی, the highest and noblest of all the moral qualities. But in eschewing vices he should begin with the most obvious and harmful of them viz. بغی (wrongful transgression), and after he has been successful in conquering this vice he should try to master the less obvious vice of منکر (manifest evil) and when he has mastered this evil also he should try to bring under control the more subtle vice of فحشاء (indecency). The description of the good moral qualities and that of the corresponding vices together is intended to draw attention to the important fact that in the cultivation of good moral qualities one has to start from the lowest rung of the ladder, while in the renunciation of vices he has to begin with the most pronounced and harmful one. Thus for his moral perfection man has to traverse six stages of development and the gradation of these stages into six quite harmonizes with a well-known law of nature, viz. that everything has to go through six stages of evolution before it reaches perfection. The verse, as it were, embodies the complete course of moral and spiritual evolution and growth of man.
1891
Important Words:
ذی القربی (like kindred). قربی is infinitive noun from قرب which means, it or he was or became near قرابة like قربی is also infinitive noun from قرب but whereas the former is relationship in a general sense, the latter viz. قربی is relationship by the female side, but both words may also mean relationship or relationship by the female side (Lane).
منکر (manifest evil) is derived from نکر. They say نکرالرجل i.e. he did not know or recognize the man. نکرالامر (amra) means, he was ignorant of the affair. نکرالامر (amru) means, the affair was or became difficult, hard, arduous or severe or it was or became bad, evil, abominable, foul or disapproved. منکر means, ignored or unknown, denied or disacknowledged, any action deemed or declared to be bad, evil, hateful, foul, abominable, indecent, unbecoming, etc., (Lane & Aqrab).
احسان See 2:113.
فحشا See 4:16.
بغی See 2:91.
Commentary:
In the preceding verse the Quran claims to possess four great qualities: (1) It is an explanation of everything, (2) it is a guidance and (3) a mercy and (4) glad tidings for those who submit to God. The present and the following section (ruku‘) establish the truth of this claim and show that the Quran eminently fulfils the supreme purpose which its revelation was intended to serve. The present verse also, as it were in a nutshell, proves this claim of the Quran to be well-founded. It contains three commandments and three prohibitions. These three commandments and prohibitions briefly embody all the various stages of the moral and spiritual development of man. The verse thus constitutes a very good example of what has been said about the Quran in the preceding verse i.e. that it is an explanation of everything تبیانا لکل شیء. The verse ends with the words لعلکم تذکرون which mean, that you may remember the obligations which you owe to God and His creatures and also that you may extol the glory of God and celebrate His praise. Since these are the objects of man’s creation, the verse gives the Faithful the glad tidings that by following injunctions embodied in it they will achieve the purpose of their creation. It is indeed marvellous that the Quran should have, in the brief compass of a short verse, thrown light on all those matters which establish its above-mentioned great claim.
It is impossible to find such combination of brevity and compre-hensiveness in any other religious Scripture. And what is more remarkable is the fact that the words of the verse are quite plain and simple and can be easily understood by a person of ordinary intelligence.
A question cannot be understood to have been fully dealt with unless light is thrown on both its positive and negative aspects. Again, a religious Scripture cannot claim to be perfect unless it possesses the following essential characteristics:
1. It must enjoin the performance of such actions as lead to man’s moral and spiritual perfection and forbid the doing of such actions as are detrimental to the realization of such perfection.
2. It must prescribe laws which are applicable not to one particular individual or community but to the largest number of individuals and communities; and in the formulation of these laws due regard should have been paid to the dispositions and temperaments of all those people for whom it is intended, so that they may not find it difficult to act upon its teaching, every person according to his or her capacity.
3. The third characteristic that a perfect Law must possess is that its teaching should be practical and practicable and acting upon it should not lead to deterioration in human morals, intellect or civilization. The present verse beautifully combines all these essential qualities of a perfect Law. It has not failed to deal properly with both the positive and negative sides of the all-important question of the moral development of man. It has enjoined justice, the doing of good to others and kindness as between kindred; and has forbidden indecency, manifest evil and wrongful transgression.
Now strict justice implies that a person should treat others as he is treated by them. He should return to others the good or evil to the extent or measure to which he has received it from them. In relation to God عدل (justice), which is the first virtue mentioned, would mean that just as God has been good to man, man should render to God His due, and should not by his conduct render Him liable to criticism. He must not give to others what is due to God, for example, his love or devotion. The association of false gods with Him is also doing injustice to God. Similarly, it is contrary to the demands of عدل (justice) that a man should arrogate to himself an attribute which belongs exclusively to God. For example, it is the special prerogative of God to reveal religious Laws. Now if any man arrogates to himself this Divineprerogative and begins to frame a religious Law and seeks to give it the status of a revealed Law, he transgresses the bounds of justice. The observance of عدل in relation to God is calculated to abolish all kinds of shirk (idolatry), infidelity and disobedience to God. Higher than عدل (justice) is the stage of احسان (goodness). At this stage man should have no regard for the kind of treatment he receives from others. He should do good to others regardless of what sort of treatment he receives from them. He must do good to others even if he is maltreated by them. His conduct at this stage should not be actuated by considerations of reciprocity but he should do good to others regardless of the fact whether he has received any good from them or even if they have ill-treated him. This is certainly a higher stage of morals than the first stage of عدل. The qualities of forgiveness, charity, the giving of alms, social service, etc., all fall under this category. The promotion and patronage of knowledge and the systematization of its different branches also are included in this head because it has for its object the material and spiritual wellbeing of man.
The last and highest stage of moral development of man is ایتاء ذی القربی (giving like kindred). At this stage a man is expected to do good to others not in return for any good received from them, nor with the idea of doing more good than the good received, but prompted by a natural impulse, as good is done to very near blood relations. This is a much higher moral stage than the stage of احسان (doing of good). At the stage of احسان the doer of the good may have at the back of his mind the idea that the person concerned has done him some good and that he should do him a better turn and thus win public approbation. Or, in forgiving a person who has done him some wrong, he has the satisfaction that his act of forgiveness would turn a foe into a friend. But at the stage of ایتاء ذی القربی (giving like kindred) a person does good to others prompted as if by natural impulse. His condition at this stage resembles that of a mother whose love for her children is the result of a natural impulse. Her sacrifices and the hardships she willingly suffers for her children are prompted by no hope of return or appreciation. They spring from the natural fountain of love which God has implanted in her nature. At this stage the moral development of man becomes complete.
It may be noted that man’s relations with God cannot possibly go beyond the stage of عدل, for there can be no question of man’s doing good to God in any form. It is only his fellow human beings with whom he can deal according to his own moral condition at the stage of احسان or ایتاء ذی القربی. This implies a beautiful hint that in order to attain the nearness of God and to win His favour it is essential for man to do good to His creatures. A description of these three stages of morals constitutes the positive side of the subject of man’s moral development. Its negative side is portrayed in the three prohibitions which are explained by the three Arabic words viz. فحشاء (indecency), منکر (manifest evil) and بغی(wrongful transgression). فحشاء means such vices of which the knowledge is confined to the doer alone, while منکر means those evils which other men also see and condemn, though they may not suffer any loss or the infringement of their own rights by them. بغی (wrongful transgression), however, comprehends all those vices and evils which not only are seen, felt and hated by men but which do them definite harm also. These three simple words cover all conceivable vices.
A perfect teaching must have due regard for the moral requirements of men of different temperaments and dispositions. The verse under comment fully satisfies this very essential condition. For there are men who may be guilty of indecent acts but would not approve of wrongful acts of which the harm extends to others. There are others who would not infringe the rights of other people but who suffer from moral indecencies whose harm is confined to their own selves, such as back-biting, jealousy and the harbouring of ill-will against others. The three brief words mentioned above embody all the different forms of vice to which man can fall a victim. Thus this short verse of the Quran has covered, by its three commands and three prohibitions, the whole field of virtue and vice and contains requisite guidance for men holding different motives at the different stages of their moral development.
By an appropriate selection and arrangement of its words the verse has explained how a man can effectively eschew all vices and acquire all virtues. It mentions the three categories of virtues implying thereby that in acquiring them a man should first cultivate the quality of عدل (justice), then will he be able to cultivate the nobler and higher quality of احسان (goodness), and lastly, after he has acquired these two moral qualities, will he succeed in cultivating the quality of ایتاء ذی القربی, the highest and noblest of all the moral qualities. But in eschewing vices he should begin with the most obvious and harmful of them viz. بغی (wrongful transgression), and after he has been successful in conquering this vice he should try to master the less obvious vice of منکر (manifest evil) and when he has mastered this evil also he should try to bring under control the more subtle vice of فحشاء (indecency). The description of the good moral qualities and that of the corresponding vices together is intended to draw attention to the important fact that in the cultivation of good moral qualities one has to start from the lowest rung of the ladder, while in the renunciation of vices he has to begin with the most pronounced and harmful one. Thus for his moral perfection man has to traverse six stages of development and the gradation of these stages into six quite harmonizes with a well-known law of nature, viz. that everything has to go through six stages of evolution before it reaches perfection. The verse, as it were, embodies the complete course of moral and spiritual evolution and growth of man.
1570
The verse contains three commandments and three prohibitions which briefly deal with all the various stages of the moral and spiritual development of man and with both its positive and negative sides. It enjoins justice, the doing of good to others and kindness as between kindred; and forbids indecency, manifest evil and transgression. Justice implies that a person should treat others as he is treated by them. He should return to others the good or evil to the extent or measure to which he receives it from them. Higher than ‘Adl (justice) is the stage of Ihsan (goodness) when man should do good to others regardless of what sort of treatment he receives from them, or even if he is maltreated by them. His conduct should not be actuated by considerations of reciprocity. At the last and highest stage of moral development, viz. Ita’i Dhil-Qurba (giving like kindred), a believer is expected to do good to others not in return for any good received from them, nor with the idea of doing mor
وَاٰتِ ذَا الۡقُرۡبٰی حَقَّہٗ وَالۡمِسۡکِیۡنَ وَابۡنَ السَّبِیۡلِ وَلَا تُبَذِّرۡ تَبۡذِیۡرًا
16:91; 30:39.
16:91; 30:39.
16:91; 30:39.
Important Words:
تبذر (squander) is derived from بذر (badhdhara) which is the intensified form of بذر (badhara) which means, he sowed seed; he scattered seed upon the ground; he scattered or dispersed or he scattered or dispersed much; he divulged what was secret; he talked much. They say بذر الخلق i.e. He (God) scattered or dispersed mankind in the earth. بذرت الارضmeans, the land put forth its herbage in a scattered state. بذرالعلم means, he disseminated and diffused knowledge. بذر المال (badhdhara) means, he dissipated or squandered wealth by extravagant expenditure and destroyed and wasted it; he expended his wealth so largely as not to leave of it whereby he might subsist, or he expended it in acts of disobedience; or he squandered it in a way that was not right (Lane & Aqrab).
Commentary:
The verse declares that the relatives of a rich person are entitled to a share in his property, and so are wayfarers and poor people. A person’s relatives help him in various ways to earn his wealth. For instance, ‘A’ succeeds in getting a highly lucrative post as the result of the good education his parents have given him, depriving their other children of a similar education. The latter, therefore, possess a right in the wealth of ‘A’ because he rose to his high position at their expense. It is clearly stated in 51:20 that the poor and the needy have a right to share the property of the rich.
As for the wayfarer, the Holy Prophet is reported to have said that a wayfarer could claim, as of right, three days’ free entertainment from the residents of a place which he might visit, and if it were denied to him, he could demand it even by reasonable force (Dawud, Kitabul-At‘ima).
This injunction can only be carried out in a country where the Law of Islam is in force, for according to it the residents of a place, as a whole, are bound to act as the host to a wayfarer. If this injunction were carried into practice many of the social evils which are to be found in hotels and restaurants would disappear.
This general commandment about entertainment of guests and visitors is also eminently calculated to promote peace and goodwill among different nations. The chief cause of international strife is mutual hatred. So if the entertainment of visitors should become popular in the way in which it has been inculcated by Islam, much international hatred would disappear. Those who returned to their country after having enjoyed the hospitality of a people would naturally remain favourably inclined towards them and would be slow to pick a quarrel with them. Thus this practice would prove a good means of promoting brotherly relations between different peoples.
One meaning of the word تبذیر as shown under Important Words is, "to spend for a wrong cause." Thus, if a person gives away even his whole property for the cause of religion he will not be guilty of تبذیر for the money so spent will have been spent for a right cause.
b
16:91; 30:39.
a
16:91; 30:39.
1956
Important Words:
تبذر (squander) is derived from بذر (badhdhara) which is the intensified form of بذر (badhara) which means, he sowed seed; he scattered seed upon the ground; he scattered or dispersed or he scattered or dispersed much; he divulged what was secret; he talked much. They say بذر الخلق i.e. He (God) scattered or dispersed mankind in the earth. بذرت الارضmeans, the land put forth its herbage in a scattered state. بذرالعلم means, he disseminated and diffused knowledge. بذر المال (badhdhara) means, he dissipated or squandered wealth by extravagant expenditure and destroyed and wasted it; he expended his wealth so largely as not to leave of it whereby he might subsist, or he expended it in acts of disobedience; or he squandered it in a way that was not right (Lane & Aqrab).
Commentary:
The verse declares that the relatives of a rich person are entitled to a share in his property, and so are wayfarers and poor people. A person’s relatives help him in various ways to earn his wealth. For instance, ‘A’ succeeds in getting a highly lucrative post as the result of the good education his parents have given him, depriving their other children of a similar education. The latter, therefore, possess a right in the wealth of ‘A’ because he rose to his high position at their expense. It is clearly stated in 51:20 that the poor and the needy have a right to share the property of the rich.
As for the wayfarer, the Holy Prophet is reported to have said that a wayfarer could claim, as of right, three days’ free entertainment from the residents of a place which he might visit, and if it were denied to him, he could demand it even by reasonable force (Dawud, Kitabul-At‘ima).
This injunction can only be carried out in a country where the Law of Islam is in force, for according to it the residents of a place, as a whole, are bound to act as the host to a wayfarer. If this injunction were carried into practice many of the social evils which are to be found in hotels and restaurants would disappear.
This general commandment about entertainment of guests and visitors is also eminently calculated to promote peace and goodwill among different nations. The chief cause of international strife is mutual hatred. So if the entertainment of visitors should become popular in the way in which it has been inculcated by Islam, much international hatred would disappear. Those who returned to their country after having enjoyed the hospitality of a people would naturally remain favourably inclined towards them and would be slow to pick a quarrel with them. Thus this practice would prove a good means of promoting brotherly relations between different peoples.
One meaning of the word تبذیر as shown under Important Words is, "to spend for a wrong cause." Thus, if a person gives away even his whole property for the cause of religion he will not be guilty of تبذیر for the money so spent will have been spent for a right cause.
a
16:91; 30:39.
وَلَا یَاۡتَلِ اُولُوا الۡفَضۡلِ مِنۡکُمۡ وَالسَّعَۃِ اَنۡ یُّؤۡتُوۡۤا اُولِی الۡقُرۡبٰی وَالۡمَسٰکِیۡنَ وَالۡمُہٰجِرِیۡنَ فِیۡ سَبِیۡلِ اللّٰہِ ۖ وَلۡیَعۡفُوۡا وَلۡیَصۡفَحُوۡۤا ۗ اَلَا تُحِبُّوۡنَ اَنۡ یَّغۡفِرَ اللّٰہُ لَکُمۡ ۗ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2605
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2037
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
فَاٰتِ ذَا الۡقُرۡبٰی حَقَّہٗ وَالۡمِسۡکِیۡنَ وَابۡنَ السَّبِیۡلِ ۚ ذٰلِکَ خَیۡرٌ لِّلَّذِیۡنَ یُرِیۡدُوۡنَ وَجۡہَ اللّٰہِ ۖ وَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
16:91; 17:27.
قرآن کریم میں کئی جگہ ظاہراً محمد رسول اللہ صلی اللہ علیہ وسلم مخاطب ہوتے ہیں مگر مراد آپ کے اتباع یا قرآن پڑھنے والے ہوتے ہیں اس جگہ بھی رسول اللہ صلی اللہ علیہ وسلم مرادنہیں کیونکہ اس جگہ پر صدقہ اور خیرات کا حکم ہے اور آپ پہلے سے ہی تنگی اور فراخی دونوں حالتوں میں رشتہ داروں کی خبر گیری کرتے تھے اور مسکینوں اور مسافروں کی مدد کرتے رہتے تھے۔ اس لئے اس جگہ آپ کی امت کے افراد مراد ہیں آپؐ مرادنہیں۔
16:91; 17:27.
The words 'his due,' embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakat, charity or gift, are the latter’s right and due, because they make a substantial contribution to the production of wealth of the rich by their labour (51:20). Wherever the Qur’an commands the believers to give monetary help to the needy and the poor, it invariably uses the word Ati instead of I‘ti. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf).
16:91; 17:27.
Commentary:
After dealing with the all-important subject of the Unity of God and giving strong arguments in refutation of Shirk (polytheism) in the preceding several verses, the Surah, in the verse under comment, proceeds to draw attention to the fact that mere beliefs, principles and ideals, however noble and laudable, do not make a religion complete. It must further possess some practical ordinances among which pride of place is given here to the economic uplift of the less fortunate members of society. The words, "give to the kinsman his due," embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakah, charity or gift are the latter’s right and due, because in the form of their work and labour they make a substantial contribution to the production of wealth of the rich people. It is also of some interest to note that, besides the verse under comment, wherever the Quran commands the believers to give monetary help to the needy and the poor, it invariably uses the word آت instead of اعط. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). Elsewhere in the Quran we are told that in the wealth of the rich there is a share for those who ask for help as well as for those who cannot (51:20). In this way Islam safeguards the self-respect and dignity of a poor person even when he is actually receiving monetary help from a rich brother.
a
16:91; 17:27.
3
قرآن کریم میں کئی جگہ ظاہراً محمد رسول اللہ صلی اللہ علیہ وسلم مخاطب ہوتے ہیں مگر مراد آپ کے اتباع یا قرآن پڑھنے والے ہوتے ہیں اس جگہ بھی رسول اللہ صلی اللہ علیہ وسلم مرادنہیں کیونکہ اس جگہ پر صدقہ اور خیرات کا حکم ہے اور آپ پہلے سے ہی تنگی اور فراخی دونوں حالتوں میں رشتہ داروں کی خبر گیری کرتے تھے اور مسکینوں اور مسافروں کی مدد کرتے رہتے تھے۔ اس لئے اس جگہ آپ کی امت کے افراد مراد ہیں آپؐ مرادنہیں۔
b
16:91; 17:27.
3017
Commentary:
After dealing with the all-important subject of the Unity of God and giving strong arguments in refutation of Shirk (polytheism) in the preceding several verses, the Surah, in the verse under comment, proceeds to draw attention to the fact that mere beliefs, principles and ideals, however noble and laudable, do not make a religion complete. It must further possess some practical ordinances among which pride of place is given here to the economic uplift of the less fortunate members of society. The words, "give to the kinsman his due," embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakah, charity or gift are the latter’s right and due, because in the form of their work and labour they make a substantial contribution to the production of wealth of the rich people. It is also of some interest to note that, besides the verse under comment, wherever the Quran commands the believers to give monetary help to the needy and the poor, it invariably uses the word آت instead of اعط. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). Elsewhere in the Quran we are told that in the wealth of the rich there is a share for those who ask for help as well as for those who cannot (51:20). In this way Islam safeguards the self-respect and dignity of a poor person even when he is actually receiving monetary help from a rich brother.
a
16:91; 17:27.
2288
The words 'his due,' embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakat, charity or gift, are the latter’s right and due, because they make a substantial contribution to the production of wealth of the rich by their labour (51:20). Wherever the Qur’an commands the believers to give monetary help to the needy and the poor, it invariably uses the word Ati instead of I‘ti. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf).
ذٰلِکَ الَّذِیۡ یُبَشِّرُ اللّٰہُ عِبَادَہُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ ۗ قُل لَّاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ اَجۡرًا اِلَّا الۡمَوَدَّۃَ فِی الۡقُرۡبٰی ۗ وَمَنۡ یَّقۡتَرِفۡ حَسَنَۃً نَّزِدۡ لَہٗ فِیۡہَا حُسۡنًا ۚ اِنَّ اللّٰہَ غَفُوۡرٌ شَکُوۡرٌ
25:58; 38:87.
شیعہ لوگ اس کے معنے یہ کرتے ہیں کہ میں اور کوئی اجر نہیں مانگتا صرف میرے رشتہ داروں سے محبت کرو۔ حالانکہ یہ بھی تو اجر ہے۔ اس آیت کے اصل معنے وہی ہیں‘ جو ہم نے کیے ہیں۔ اَلْمَوَدَّۃُ فِی الْقُرْبٰیٰ‘ چاہتا ہوں۔ یعنی بحیثیتِ رسول اس کا مطالبہ کرتا ہوں‘ کہ جو قریب ترین رشتہ دار سے محبت کی جاتی ہے وہ مجھ سے کرو۔ چنانچہ ایک دوسری جگہ اس مضمون کو واضح کیا گیا ہے اور بتایا گیا ہے کہ خدا اور رسول سے رشتہ داروں سے بھی زیادہ محبت ہونی چاہیے چنانچہ فرمایاقُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَا
یعنی وہ نیکیوں پر اس طرح ٹوٹ ٹوٹ کر پڑتا ہے جیسے کسی حسین چیز پر عاشق گرتا ہے۔
25:58; 38:87.
The words may also mean: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to do so. (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations. (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you. (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word, Qurba meaning Qurbah, nearness). This last meaning agrees with 25:58 where the Holy Prophet is depicted as saying: I ask of you naught in return for it except that he, who will, may take a way to his Lord.
25:58; 38:87.
Commentary:
The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."
b
25:58; 38:87.
1
شیعہ لوگ اس کے معنے یہ کرتے ہیں کہ میں اور کوئی اجر نہیں مانگتا صرف میرے رشتہ داروں سے محبت کرو۔ حالانکہ یہ بھی تو اجر ہے۔ اس آیت کے اصل معنے وہی ہیں‘ جو ہم نے کیے ہیں۔ اَلْمَوَدَّۃُ فِی الْقُرْبٰیٰ‘ چاہتا ہوں۔ یعنی بحیثیتِ رسول اس کا مطالبہ کرتا ہوں‘ کہ جو قریب ترین رشتہ دار سے محبت کی جاتی ہے وہ مجھ سے کرو۔ چنانچہ ایک دوسری جگہ اس مضمون کو واضح کیا گیا ہے اور بتایا گیا ہے کہ خدا اور رسول سے رشتہ داروں سے بھی زیادہ محبت ہونی چاہیے چنانچہ فرمایاقُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَا
2
یعنی وہ نیکیوں پر اس طرح ٹوٹ ٹوٹ کر پڑتا ہے جیسے کسی حسین چیز پر عاشق گرتا ہے۔
b
25:58; 38:87.
3619
Commentary:
The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."
b
25:58; 38:87.
2654
The words may also mean: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to do so. (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations. (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you. (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word, Qurba meaning Qurbah, nearness). This last meaning agrees with 25:58 where the Holy Prophet is depicted as saying: I ask of you naught in return for it except that he, who will, may take a way to his Lord.
مَّاۤ اَفَآءَ اللّٰہُ عَلٰی رَسُوۡلِہٖ مِنۡ اَہۡلِ الۡقُرٰی فَلِلّٰہِ وَلِلرَّسُوۡلِ وَلِذِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَابۡنِ السَّبِیۡلِ کَیۡ لَا یَکُوۡنَ دُوۡلَۃًۢ بَیۡنَ الۡاَغۡنِیَآءِ مِنۡکُمۡ ۚ وَمَاۤ اٰتٰٮکُمُ الرَّسُوۡلُ فَخُذُوۡہُ وَمَا نَہٰٮکُمۡ عَنۡہُ فَانۡتَہُوۡا ۚ وَاتَّقُوا اللّٰہَ ۖ اِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ
因为 فَیء (Fai’) 所包括的战利品是轻而易举就能获得的, 穆斯林可以不战而得, 因此士兵不能分得, 全部战利品归国库。这节经文特别提到穆斯林从卡巴尔(خَيْبَر, Khaibar) 的犹太人那里得来的战利品。这里制定了一条原则, 财富的周转不该局限于特权阶级和有产阶级。因为个人要健康, 生理需要就应合理地给予满足, 社会要健康, 物质财富就要广泛分配周转自如。这是穆斯林经济学的原理。伊斯兰教发现人性已被既得利益集团粗暴摧残, 提出了措施, 打破经济等级障碍, 并大大缩小了特权的不公正。但不反对牟利动机或经济竞争, 只是坚持对财富的欲望和竞争必须光明磊落并富有同情心。因为人性自然而然地关心前者, 保障后者就要用社会法律。交纳天课是伊斯兰教经常关心他人需要的一种基本方法, 但还有其他若干补充措施。
“凡是使者赐给你们的, 就当接受。” 这一句说明圣行是伊斯兰教律法的一个组成部分。
یعنی خیبر کا۔ جو چھوٹی چھوٹی بستیوں میں تقسیم تھا۔
یعنی وہ مال رسول کو اس لئے دیا ہے کہ غرباء میں تقسیم ہو۔ نہ اس لئے کہ مالداروں کے پاس جائے اور ان کے مال کو بڑھائے۔ اس حکم سے ظاہر ہے کہ خیبر کی زمینیں اور باغات گو رسول اللہ صلی اللہ علیہ وسلم اور آپ کے خاندان کو ملے مگر اصل غرض یہ تھی کہ مستحق مسلمانوں میں تقسیم ہوں۔ اور شیعوں کا اس سے رد کیا گیا ہے۔ جو باغِ فدک کا جھگڑا آج تک اٹھاتے ہیں۔ رسول کریم صلی اللہ علیہ وسلم کے پاس خیبر کے باغات عارضی طور پر تھے کہ تا آپ کا خاندان اس سے گذارہ کرے نہ کہ دائمی وراثت کے طور پر۔ پس حضرت ابوبکرؓ کا فیصلہ درست تھا اور شیعوں کا اعتراض غلط ہے۔
As Fai’ consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it, and the whole of it goes to the public treasury. The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. It lays down the principle that the circulation of wealth should not remain confined to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, the health of the society requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics. Finding humanity ground down under the tyranny of vested interests, Islam propounded measures that broke the barriers of economic caste and enormously reduced the injustice of special privilege. It does not, however, oppose the profit motive or economic competition, but only insists that acquisitiveness and competition be balanced by fair play and compassio
The words, whatsoever the Messenger gives you, take it, show that the Sunnah forms an integral part of the Islamic Law.
8:2, 42.
47:34; 49:8.
Important Words:
دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).
Commentary:
The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.
Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).
The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.
1410
因为 فَیء (Fai’) 所包括的战利品是轻而易举就能获得的, 穆斯林可以不战而得, 因此士兵不能分得, 全部战利品归国库。这节经文特别提到穆斯林从卡巴尔(خَيْبَر, Khaibar) 的犹太人那里得来的战利品。这里制定了一条原则, 财富的周转不该局限于特权阶级和有产阶级。因为个人要健康, 生理需要就应合理地给予满足, 社会要健康, 物质财富就要广泛分配周转自如。这是穆斯林经济学的原理。伊斯兰教发现人性已被既得利益集团粗暴摧残, 提出了措施, 打破经济等级障碍, 并大大缩小了特权的不公正。但不反对牟利动机或经济竞争, 只是坚持对财富的欲望和竞争必须光明磊落并富有同情心。因为人性自然而然地关心前者, 保障后者就要用社会法律。交纳天课是伊斯兰教经常关心他人需要的一种基本方法, 但还有其他若干补充措施。
1411
“凡是使者赐给你们的, 就当接受。” 这一句说明圣行是伊斯兰教律法的一个组成部分。
3
یعنی خیبر کا۔ جو چھوٹی چھوٹی بستیوں میں تقسیم تھا۔
4
یعنی وہ مال رسول کو اس لئے دیا ہے کہ غرباء میں تقسیم ہو۔ نہ اس لئے کہ مالداروں کے پاس جائے اور ان کے مال کو بڑھائے۔ اس حکم سے ظاہر ہے کہ خیبر کی زمینیں اور باغات گو رسول اللہ صلی اللہ علیہ وسلم اور آپ کے خاندان کو ملے مگر اصل غرض یہ تھی کہ مستحق مسلمانوں میں تقسیم ہوں۔ اور شیعوں کا اس سے رد کیا گیا ہے۔ جو باغِ فدک کا جھگڑا آج تک اٹھاتے ہیں۔ رسول کریم صلی اللہ علیہ وسلم کے پاس خیبر کے باغات عارضی طور پر تھے کہ تا آپ کا خاندان اس سے گذارہ کرے نہ کہ دائمی وراثت کے طور پر۔ پس حضرت ابوبکرؓ کا فیصلہ درست تھا اور شیعوں کا اعتراض غلط ہے۔
a
8:2, 42.
b
47:34; 49:8.
4194
Important Words:
دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).
Commentary:
The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.
Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).
The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.
3021
As Fai’ consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it, and the whole of it goes to the public treasury. The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. It lays down the principle that the circulation of wealth should not remain confined to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, the health of the society requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics. Finding humanity ground down under the tyranny of vested interests, Islam propounded measures that broke the barriers of economic caste and enormously reduced the injustice of special privilege. It does not, however, oppose the profit motive or economic competition, but only insists that acquisitiveness and competition be balanced by fair play and compassio
3022
The words, whatsoever the Messenger gives you, take it, show that the Sunnah forms an integral part of the Islamic Law.