اُحِلَّتۡ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "اُحِلَّتۡ".
فَبِظُلۡمٍ مِّنَ الَّذِیۡنَ ہَادُوۡا حَرَّمۡنَا عَلَیۡہِمۡ طَیِّبٰتٍ اُحِلَّتۡ لَہُمۡ وَبِصَدِّہِمۡ عَنۡ سَبِیۡلِ اللّٰہِ کَثِیۡرًا
6:147.
یعنی مسیحؑ کی تعلیم کے انکار کی وجہ سے دین کا دروازہ ان پر بند کر دیا گیا۔
6:147.
The verse does not refer to any material thing which was forbidden to the Jews after having been allowed before, because no Law-giving Prophet had appeared among them after Moses to forbid them things that had been allowed to them by the Torah. It refers to the spiritual Divine favours of which they had become deprived. It was also to the spiritual blessings the Jews had lost that Jesus referred when he said, I come to allow you some of that which had been forbidden to you (3:51), i.e. I come to restore to you some of the Divine blessings of which you have been deprived on account of your misdeeds.
6:147.
Commentary:
The expression, We forbade them pure things which had been allowed to them, refers to the blessings and favours of God of which the Jews had become deprived by reason of their transgressions. The verse does not refer to any material thing which was forbidden to them after being allowed before, because no Law-giving Prophet appeared among the Israelites after Moses to forbid them things that had been allowed to them by the Torah. It was also to the spiritual blessings which the Jews had lost that Jesus referred when he said, (I come) to allow you some of that which had been forbidden to you (3:51), i.e. I come to restore to you some of the divine blessings of which you have been deprived on account of your misdeeds.
b
6:147.
1
یعنی مسیحؑ کی تعلیم کے انکار کی وجہ سے دین کا دروازہ ان پر بند کر دیا گیا۔
a
6:147.
624
Commentary:
The expression, We forbade them pure things which had been allowed to them, refers to the blessings and favours of God of which the Jews had become deprived by reason of their transgressions. The verse does not refer to any material thing which was forbidden to them after being allowed before, because no Law-giving Prophet appeared among the Israelites after Moses to forbid them things that had been allowed to them by the Torah. It was also to the spiritual blessings which the Jews had lost that Jesus referred when he said, (I come) to allow you some of that which had been forbidden to you (3:51), i.e. I come to restore to you some of the divine blessings of which you have been deprived on account of your misdeeds.
a
6:147.
702
The verse does not refer to any material thing which was forbidden to the Jews after having been allowed before, because no Law-giving Prophet had appeared among them after Moses to forbid them things that had been allowed to them by the Torah. It refers to the spiritual Divine favours of which they had become deprived. It was also to the spiritual blessings the Jews had lost that Jesus referred when he said, I come to allow you some of that which had been forbidden to you (3:51), i.e. I come to restore to you some of the Divine blessings of which you have been deprived on account of your misdeeds.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَوۡفُوۡا بِالۡعُقُوۡدِ ۚ اُحِلَّتۡ لَکُمۡ بَہِیۡمَۃُ الۡاَنۡعٰمِ اِلَّا مَا یُتۡلٰی عَلَیۡکُمۡ غَیۡرَ مُحِلِّی الصَّیۡدِ وَاَنۡتُمۡ حُرُمٌ ۗ اِنَّ اللّٰہَ یَحۡکُمُ مَا یُرِیۡدُ
2:174; 5:4; 6:146.
2:174; 5:4; 6:146.
The expression Bahimatul-An‘am does not mean the quadrupeds from among cattle for the obvious reason that quadrupeds form a class wider than cattle. It means the quadrupeds which belong to the class of cattle or which resemble cattle. This peculiar construction has been used to signify that whereas all quadrupeds do not make lawful food, those of them that form the counterparts of cattle are allowed. Thus the expression is intended to comprise not only cattle but also such beasts of the forest as correspond to cattle, i.e. wild goat, wild cow, wild buffalo, etc.
The words, other than those which are being announced to you, refer to the animals mentioned in the verse below. The words, however, do not refer to the flesh of an animal which dies of itself and blood and the flesh of swine, because "swine" is not included among cattle and the exception here made is from among the cattle only and not from among all animals and also because this portion had already been revealed in 2:174.
2:174; 5:4; 6:146.
Important Words:
عقود (compacts) is the plural of عقد (‘aqdun), being derived from the verb عقد (‘aqada). They say عقدالحبل i.e. he tied the rope; or he tied it firmly and fast; or he tied it into a knot or knots. عقد means, a compact; a covenant: an agreement; a responsibility; an obligation; a treaty; an ordinance of God (Lane & Aqrab).
بھیمة (quadrupeds) of which the plural is بھائم is derived from بھم. They say بھم الرجل i.e. the man continued looking at a thing without his being relieved by doing so, i.e. he looked vacantly; he was silent and perplexed or was confounded when asked respecting a thing. ابھم الامر means, the affair became vague or dubious or confused. ابھم الباب means, he closed the door. استبھم علیه الامر means, the affair was as though it were closed against him so that he knew not how to engage in it or execute it. بھیمة means, a beast or a brute; any quadruped whether of the land or of the sea; any animal that does not discriminate or does not possess the power of expression; all animals except beasts of prey and birds (Lane & Aqrab).
انعام (cattle) is the plural of نعم (an animal of the class of cattle). They say نعم عیشه i.e. his life was or became easy, good or pleasant. نعم of which the plural is انعام means, pasturing cattle consisting of camels or sheep or goats; or all these; or camels alone (Lane & Aqrab).
The phrase بھیمة الانعام (quadrupeds of the class of cattle) which is made up of two words: بھیمة (quadrupeds) and انعام(cattle) is of rather peculiar construction. The phrase does not mean quadrupeds from among cattle, for the obvious reason that quadrupeds form a class wider than cattle. In fact, the اضافة in the phrase بھیمة الانعام is of the kind which may be called اضافة بیانیة or اضافة تشبیھیة. According to the former, the words بھیمة الانعام would mean, the بھیمة (quadrupeds) which belong to the class of انعام (cattle); and according to the latter, they would mean بھیمة (quadrupeds) which resemble انعام(cattle). This construction has been used by the Quran to signify that whereas all بھیمة (quadrupeds) do not make lawful food, those of them that form the counterparts of انعام (cattle) are allowed. Thus the expression is intended to comprise not only cattle but also such beasts of the forest as correspond to cattle, i.e. wild goat, wild cow, antelope, wild buffalo, etc.
Commentary:
In this verse the word عقود (compacts) signifies compacts made by man with God or the obligations due to Him. The word, literally meaning "knots", has acquired this meaning because in ancient times knots were tied on strings or ropes as symbols of solemn compacts. The fulfilling of compacts or obligations due to God, referred to in the present verse which primarily deals with the subject of food, contains a veiled hint that a time was coming when Muslims would have to face trials and suffer hardships in order to avoid forbidden food. It is then that they would have to be particularly regardful of God’s commandments in this respect. That time has already come and Muslims who go to Europe or America experience great difficulty in getting clean and lawful food, and they have to take special care in procuring it, if they want to avoid forbidden food.
The word صید (game), here used in connection with Ihram, means the animal hunted and not the act of hunting itself, for the commandment with regard to hunting has been given separately in 5:97. In the present verse it is only the eating of game killed by a pilgrim that is mentioned, because not only is the hunting of a land animal by a pilgrim forbidden, but even the eating of it is for him unlawful. If, however, a land animal has been killed by a pilgrim who has not yet entered into the state of Ihram, the eating of it is not forbidden to those who are in a state of Ihram, provided they render no help to the man who kills the game.
The words, other than those which are being announced to you, refer to the flesh of the animals mentioned in 5:4 below, viz. that which has been strangled, and that which has been beaten to death, and that which has been killed by a fall, and that which has been gored to death, etc. The words, however, do not refer to the first part of 5:4, viz. the flesh of an animal which dies of itself, and blood, and the flesh of swine, because "swine" is not included among cattle and the exception here made is from among the cattle and not from among all animals, and also because this portion had already been revealed in 2:174.
b
2:174; 5:4; 6:146.
b
2:174; 5:4; 6:146.
641
Important Words:
عقود (compacts) is the plural of عقد (‘aqdun), being derived from the verb عقد (‘aqada). They say عقدالحبل i.e. he tied the rope; or he tied it firmly and fast; or he tied it into a knot or knots. عقد means, a compact; a covenant: an agreement; a responsibility; an obligation; a treaty; an ordinance of God (Lane & Aqrab).
بھیمة (quadrupeds) of which the plural is بھائم is derived from بھم. They say بھم الرجل i.e. the man continued looking at a thing without his being relieved by doing so, i.e. he looked vacantly; he was silent and perplexed or was confounded when asked respecting a thing. ابھم الامر means, the affair became vague or dubious or confused. ابھم الباب means, he closed the door. استبھم علیه الامر means, the affair was as though it were closed against him so that he knew not how to engage in it or execute it. بھیمة means, a beast or a brute; any quadruped whether of the land or of the sea; any animal that does not discriminate or does not possess the power of expression; all animals except beasts of prey and birds (Lane & Aqrab).
انعام (cattle) is the plural of نعم (an animal of the class of cattle). They say نعم عیشه i.e. his life was or became easy, good or pleasant. نعم of which the plural is انعام means, pasturing cattle consisting of camels or sheep or goats; or all these; or camels alone (Lane & Aqrab).
The phrase بھیمة الانعام (quadrupeds of the class of cattle) which is made up of two words: بھیمة (quadrupeds) and انعام(cattle) is of rather peculiar construction. The phrase does not mean quadrupeds from among cattle, for the obvious reason that quadrupeds form a class wider than cattle. In fact, the اضافة in the phrase بھیمة الانعام is of the kind which may be called اضافة بیانیة or اضافة تشبیھیة. According to the former, the words بھیمة الانعام would mean, the بھیمة (quadrupeds) which belong to the class of انعام (cattle); and according to the latter, they would mean بھیمة (quadrupeds) which resemble انعام(cattle). This construction has been used by the Quran to signify that whereas all بھیمة (quadrupeds) do not make lawful food, those of them that form the counterparts of انعام (cattle) are allowed. Thus the expression is intended to comprise not only cattle but also such beasts of the forest as correspond to cattle, i.e. wild goat, wild cow, antelope, wild buffalo, etc.
Commentary:
In this verse the word عقود (compacts) signifies compacts made by man with God or the obligations due to Him. The word, literally meaning "knots", has acquired this meaning because in ancient times knots were tied on strings or ropes as symbols of solemn compacts. The fulfilling of compacts or obligations due to God, referred to in the present verse which primarily deals with the subject of food, contains a veiled hint that a time was coming when Muslims would have to face trials and suffer hardships in order to avoid forbidden food. It is then that they would have to be particularly regardful of God’s commandments in this respect. That time has already come and Muslims who go to Europe or America experience great difficulty in getting clean and lawful food, and they have to take special care in procuring it, if they want to avoid forbidden food.
The word صید (game), here used in connection with Ihram, means the animal hunted and not the act of hunting itself, for the commandment with regard to hunting has been given separately in 5:97. In the present verse it is only the eating of game killed by a pilgrim that is mentioned, because not only is the hunting of a land animal by a pilgrim forbidden, but even the eating of it is for him unlawful. If, however, a land animal has been killed by a pilgrim who has not yet entered into the state of Ihram, the eating of it is not forbidden to those who are in a state of Ihram, provided they render no help to the man who kills the game.
The words, other than those which are being announced to you, refer to the flesh of the animals mentioned in 5:4 below, viz. that which has been strangled, and that which has been beaten to death, and that which has been killed by a fall, and that which has been gored to death, etc. The words, however, do not refer to the first part of 5:4, viz. the flesh of an animal which dies of itself, and blood, and the flesh of swine, because "swine" is not included among cattle and the exception here made is from among the cattle and not from among all animals, and also because this portion had already been revealed in 2:174.
b
2:174; 5:4; 6:146.
716
The expression Bahimatul-An‘am does not mean the quadrupeds from among cattle for the obvious reason that quadrupeds form a class wider than cattle. It means the quadrupeds which belong to the class of cattle or which resemble cattle. This peculiar construction has been used to signify that whereas all quadrupeds do not make lawful food, those of them that form the counterparts of cattle are allowed. Thus the expression is intended to comprise not only cattle but also such beasts of the forest as correspond to cattle, i.e. wild goat, wild cow, wild buffalo, etc.
717
The words, other than those which are being announced to you, refer to the animals mentioned in the verse below. The words, however, do not refer to the flesh of an animal which dies of itself and blood and the flesh of swine, because "swine" is not included among cattle and the exception here made is from among the cattle only and not from among all animals and also because this portion had already been revealed in 2:174.