اِحۡسٰنًا
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "اِحۡسٰنًا".
۞ 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.
فَکَیۡفَ اِذَاۤ اَصٰبَتۡہُمۡ مُّصِیۡبَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ ثُمَّ جَآءُوۡکَ یَحۡلِفُوۡنَ بِاللّٰہِ اِنۡ اَرَدۡنَاۤ اِلَّاۤ اِحۡسٰنًا وَّتَوۡفِیۡقًا
قرآن مجید میں کَیْفَ کا لفظ ہے جس کے معنے کس طرح کے ہیں۔ مگر اردو میں چونکہ اس جگہ کیوں کا لفظ بولتے ہیں ہم نے ترجمہ میں ’’کیوں‘‘ لکھ دیا ہے تاکہ مطلب واضح ہو جائے۔
Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.
1
قرآن مجید میں کَیْفَ کا لفظ ہے جس کے معنے کس طرح کے ہیں۔ مگر اردو میں چونکہ اس جگہ کیوں کا لفظ بولتے ہیں ہم نے ترجمہ میں ’’کیوں‘‘ لکھ دیا ہے تاکہ مطلب واضح ہو جائے۔
535
Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.
۞ قُلۡ تَعَالَوۡا اَتۡلُ مَا حَرَّمَ رَبُّکُمۡ عَلَیۡکُمۡ ۖ اَلَّا تُشۡرِکُوۡا بِہٖ شَیۡـًٔا ۖ وَّبِالۡوٰلِدَیۡنِ اِحۡسٰنًا ۖ وَّلَا تَقۡتُلُوۡۤا اَوۡلٰدَکُمۡ مِّنۡ اِمۡلٰقٍ ۖ نَّحۡنُ نَرۡزُقُکُمۡ وَاِیَّاہُمۡ ۖ وَلَا تَقۡرَبُوا الۡفَوٰحِشَ مَا ظَہَرَ مِنۡہَا وَمَا بَطَنَ ۖ وَلَا تَقۡتُلُوا النَّفۡسَ الَّتِیۡ حَرَّمَ اللّٰہُ اِلَّا بِالۡحَقِّ ۚ ذٰلِکُمۡ وَصّٰٮکُمۡ بِہٖ لَعَلَّکُمۡ تَعۡقِلُوۡنَ
6:121; 7:34.
17:32.
The injunctions which follow the word "forbidden" are what God commands us to carry out. The injunctions are expressly mentioned but the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse. The verse may be construed in another way also. The first sentence should be taken as having ended with the words what your Lord has forbidden, and the next sentence as beginning with the word ‘Alaikum which would in this case mean, "It is enjoined on you." The verse will then read as follows: "Come, I will rehearse to you what your Lord has forbidden. It is enjoined on you that you associate not anything as partner with Him..."
4:37; 17:24.
17:32.
6:121; 7:34.
Important Words:
املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).
Commentary:
The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.
It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.
The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"
The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.
The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.
The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.
The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.
Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands.
d
4:37; 17:24.
e
17:32.
f
6:121; 7:34.
a
4:37; 17:24.
b
17:32.
c
6:121; 7:34.
891
Important Words:
املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).
Commentary:
The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.
It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.
The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"
The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.
The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.
The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.
The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.
Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands.
a
6:121; 7:34.
e
17:32.
928
The injunctions which follow the word "forbidden" are what God commands us to carry out. The injunctions are expressly mentioned but the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse. The verse may be construed in another way also. The first sentence should be taken as having ended with the words what your Lord has forbidden, and the next sentence as beginning with the word ‘Alaikum which would in this case mean, "It is enjoined on you." The verse will then read as follows: "Come, I will rehearse to you what your Lord has forbidden. It is enjoined on you that you associate not anything as partner with Him..."
۞ وَقَضٰی رَبُّکَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ وَبِالۡوٰلِدَیۡنِ اِحۡسٰنًا ۚ اِمَّا یَبۡلُغَنَّ عِنۡدَکَ الۡکِبَرَ اَحَدُہُمَاۤ اَوۡ کِلَاہُمَا فَلَا تَقُل لَّہُمَاۤ اُفٍّ وَّلَا تَنۡہَرۡہُمَا وَقُل لَّہُمَا قَوۡلًا کَرِیۡمًا
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
710
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
711
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
1
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
1953
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
c
2:84; 4:37; 12:41; 41:15.
d
6:152; 29:9; 31:15; 46:16.
1607
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
1608
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
وَوَصَّیۡنَا الۡاِنۡسٰنَ بِوٰلِدَیۡہِ اِحۡسٰنًا ۖ حَمَلَتۡہُ اُمُّہٗ کُرۡہًا وَّوَضَعَتۡہُ کُرۡہًا ۖ وَّحَمۡلُہٗ وَفِصٰلُہٗ ثَلٰثُوۡنَ شَہۡرًا ۚ حَتّٰۤی اِذَا بَلَغَ اَشُدَّہٗ وَبَلَغَ اَرۡبَعِیۡنَ سَنَۃً قَالَ رَبِّ اَوۡزِعۡنِیۡۤ اَنۡ اَشۡکُرَ نِعۡمَتَکَ الَّتِیۡۤ اَنۡعَمۡتَ عَلَیَّ وَعَلٰی وٰلِدَیَّ وَاَنۡ اَعۡمَلَ صٰلِحًا تَرۡضٰٮہُ وَاَصۡلِحۡ لِیۡ فِیۡ ذُرِّیَّتِیۡۤ ۖ اِنِّیۡ تُبۡتُ اِلَیۡکَ وَاِنِّیۡ مِنَ الۡمُسۡلِمِیۡنَ
دیکھئے نوٹ سورۃ لقمان آیت۱۵۔
27:20.
6:152; 17:24; 29:9.
In 31:15, it was stated that the weaning of a child takes two years, but in this verse the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation; and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time from which she begins to have such a feeling.
The word Ashudd seems to have been used in the sense of spiritual maturity here and in 12:23, and in the sense of intellectual and physical maturity in 6:153 and 18:83.
6:152; 19:33; 29:9.
27:20.
Important Words:
أشد (full maturity) is derived from شد. They say شد الشیء i.e. he made the thing hard, firm, compact, strong, or he bound it fast. أشد (ashudd) means, physical and intellectual and also spiritual maturity as gives evidence of rectitude of conduct or course of life; firmness or soundness of judgement produced by experience. (Lane).
Commentary:
The word seems to have been used in the sense of spiritual maturity in the present verse and in 12:23; and in the sense of intellectual and physical maturity in 6:153 and 18:83. Generally, Divine Messengers are invested with their divine mission at the age of forty. The belief that Jesus was made a Prophet at the age of 33 seems to be an historical anachronism, as recent research into Christian history has proved his birth to have taken place about six years earlier than generally understood (Enc. Brit. under "Chronicle").
أوزعنی (grant me the power) is derived from وزع. They say وزع فلاناً او بفلان i.e. he hindered or led or drove forth such a one and restrained him; he urged or incited such a one. أوزع اللّٰه فلانا means, God inspired or granted such a one the power to do a thing. See also 27:18.
In verse 13 above a brief reference has been made to محسنین (doers of good). The present verse enjoins a believer to do good (احسان) to all his fellow beings, irrespective of caste, colour or clime, starting, however, with his parents, the mother having secured a special mention, as also in 31:15 because "she bears him with pain, and brings him forth with pain".
In 31:15, it was stated that the weaning of a child takes two years, but in the verse under comment the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation, and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time when she begins to have such a feeling.
a
27:20.
f
6:152; 17:24; 29:9.
1254
第31章15节经文中说婴儿断奶要两年, 但在这一节中母亲怀孕和婴儿哺乳一起的时间是30个月, 其中10个月是怀孕期; 看来这是孕妇感觉到身孕负担的时期, 第4个月是开始有这种感觉的时期。
1
دیکھئے نوٹ سورۃ لقمان آیت۱۵۔
b
6:152; 19:33; 29:9.
c
27:20.
3770
Important Words:
أشد (full maturity) is derived from شد. They say شد الشیء i.e. he made the thing hard, firm, compact, strong, or he bound it fast. أشد (ashudd) means, physical and intellectual and also spiritual maturity as gives evidence of rectitude of conduct or course of life; firmness or soundness of judgement produced by experience. (Lane).
Commentary:
The word seems to have been used in the sense of spiritual maturity in the present verse and in 12:23; and in the sense of intellectual and physical maturity in 6:153 and 18:83. Generally, Divine Messengers are invested with their divine mission at the age of forty. The belief that Jesus was made a Prophet at the age of 33 seems to be an historical anachronism, as recent research into Christian history has proved his birth to have taken place about six years earlier than generally understood (Enc. Brit. under "Chronicle").
أوزعنی (grant me the power) is derived from وزع. They say وزع فلاناً او بفلان i.e. he hindered or led or drove forth such a one and restrained him; he urged or incited such a one. أوزع اللّٰه فلانا means, God inspired or granted such a one the power to do a thing. See also 27:18.
In verse 13 above a brief reference has been made to محسنین (doers of good). The present verse enjoins a believer to do good (احسان) to all his fellow beings, irrespective of caste, colour or clime, starting, however, with his parents, the mother having secured a special mention, as also in 31:15 because "she bears him with pain, and brings him forth with pain".
In 31:15, it was stated that the weaning of a child takes two years, but in the verse under comment the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation, and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time when she begins to have such a feeling.
a
27:20.
d
6:152; 17:24; 29:9.
2725
In 31:15, it was stated that the weaning of a child takes two years, but in this verse the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation; and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time from which she begins to have such a feeling.
2726
The word Ashudd seems to have been used in the sense of spiritual maturity here and in 12:23, and in the sense of intellectual and physical maturity in 6:153 and 18:83.