ذَرُ
Appears 35 times in Quran
Derived Words (50)
Words derived from the stem "ذَرُ".
- And He leaves
- and forsake
- And leave
- And you neglect
- they may guard
- Wilt thou leave
- and We shall leave them
- We shall leave
- So leave her
- so let her alone
- fear
- fears
- it leaves
- It left
- But We leave
- and they neglect
- so beware of them
Occurrences in Quran
Found 35 verses containing "ذَرُ".
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
2:241.
2:229.
The ‘Iddat or the period of waiting in the case of widows is four months and ten days, which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
The words, concerning anything that they do with regard to themselves, obviously refer to re-marriage. Elsewhere the Qur’an says, And arrange marriages for your widows (24:33).
2:241.
2:229.
Important Words:
یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.
Commentary:
After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).
a
2:241.
b
2:229.
180
عِدَّة (‘Iddat) 即寡妇守候四个月零十天的时期, 约略地相等于行经与洁净四次交替时期的总和。伊斯兰教给寡妇规定了较长的时期, 作为对她死了丈夫后感情上表示的一种尊重。这就增强了婚姻关系的庄严和严肃性。
181
“她们为自己所做的任何合宜的打算” 这几个字明显是指再嫁。«古兰经» 在其它地方说, “为你们的寡妇安排婚事” (24:33)。
a
2:241.
b
2:229.
241
Important Words:
یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.
Commentary:
After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).
a
2:241.
b
2:229.
289
The ‘Iddat or the period of waiting in the case of widows is four months and ten days, which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
290
The words, concerning anything that they do with regard to themselves, obviously refer to re-marriage. Elsewhere the Qur’an says, And arrange marriages for your widows (24:33).
وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِۦ مِنْ خِطْبَةِ ٱلنِّسَآءِ أَوْ أَكْنَنتُمْ فِىٓ أَنفُسِكُمْ ۚ عَلِمَ ٱللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُوا۟ قَوْلًا مَّعْرُوفًا ۚ وَلَا تَعْزِمُوا۟ عُقْدَةَ ٱلنِّكَاحِ حَتَّىٰ يَبْلُغَ ٱلْكِتَٰبُ أَجَلَهُۥ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِىٓ أَنفُسِكُمْ فَٱحْذَرُوهُ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ
在守寡的规定时期内, 禁止男人向寡妇公开提婚。他可以间接地暗示他的意向。但他绝不能公开建议或正式提出甚或私订婚约。寡妇也禁止在规定时期内同意这种建议。由於尊重她对亡夫的思念以及使可能怀孕的情况变得明显起来, 她必须耐心等待四个月零十天。因为孕妇在孩子出生前是不准结婚的。
یعنی بیوہ عورتوں کے متعلق اگر تمہارے دل میں نکاح کی خواہش ہو تو اُسے عدت گزر جانے تک ظاہر نہ کرو۔ ہاں کسی غیر واضح اشارہ سے اِدھر توجہ دلائی جائے تو حرج نہیں۔
It is forbidden to a man to make an open proposal of marriage to a widow within her prescribed period of waiting. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days, out of deference to the memory of her departed spouse and in order also that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
Important Words:
عرضتم (you throw out a hint) is derived from عرض meaning, he offered and presented a thing. عرض (‘arrada) means, he used an expression susceptible of different meanings; or he mentioned a thing not clearly but in a veiled manner; or he used words to convey a sense which the words used did not definitely convey (Lane).
خطبة (proposal of marriage) is derived from خطب meaning, he addressed a meeting; he delivered a sermon. خطب المرأة means, he proposed marriage to her. خطبة (khutbah) means, a sermon. خطبة (khitbah) means, a proposal of marriage (Aqrab).
اکننتم (you keep hidden) is derived fromکن . They say کن الشیء or اکن الشیء meaning, he concealed the thing; he covered it. کنان means, a veil or covering, and مکنون means, covered or hidden (Aqrab).
عقدة (tie) is the infinitive-noun from عقد meaning, he tied; he made a thing firm and fast. عقد الحبل means, he tied the rope; he tied it in knots. عقدة means, a tie; a contract that ties up or binds two parties; a marriage contract (Aqrab).
Commentary:
According to this verse, it is forbidden to a man to make an open proposal of marriage to a widow within her عدة or the prescribed period of waiting. He who intends to marry a widow must keep his intention concealed from her. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days out of deference to the memory of her departed spouse and in order that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
The words, beware of it, are meant to caution men to be on their guard against disobeying these commandments which are meant for their own good. If God had not laid them down, all social order would have gone to pieces.
The divine attributes, "Forgiving" and "Forbearing", have been mentioned at the end of this verse not to hint that breach of these injunctions would find God Forgiving and Forbearing but that the exigencies of the circumstances required stricter laws in this matter, but as God knows human weaknesses, He has been lenient in this respect. So whatever commandment has now been given, must be faithfully followed and all lapse be honestly guarded against.
182
在守寡的规定时期内, 禁止男人向寡妇公开提婚。他可以间接地暗示他的意向。但他绝不能公开建议或正式提出甚或私订婚约。寡妇也禁止在规定时期内同意这种建议。由於尊重她对亡夫的思念以及使可能怀孕的情况变得明显起来, 她必须耐心等待四个月零十天。因为孕妇在孩子出生前是不准结婚的。
1
یعنی بیوہ عورتوں کے متعلق اگر تمہارے دل میں نکاح کی خواہش ہو تو اُسے عدت گزر جانے تک ظاہر نہ کرو۔ ہاں کسی غیر واضح اشارہ سے اِدھر توجہ دلائی جائے تو حرج نہیں۔
242
Important Words:
عرضتم (you throw out a hint) is derived from عرض meaning, he offered and presented a thing. عرض (‘arrada) means, he used an expression susceptible of different meanings; or he mentioned a thing not clearly but in a veiled manner; or he used words to convey a sense which the words used did not definitely convey (Lane).
خطبة (proposal of marriage) is derived from خطب meaning, he addressed a meeting; he delivered a sermon. خطب المرأة means, he proposed marriage to her. خطبة (khutbah) means, a sermon. خطبة (khitbah) means, a proposal of marriage (Aqrab).
اکننتم (you keep hidden) is derived fromکن . They say کن الشیء or اکن الشیء meaning, he concealed the thing; he covered it. کنان means, a veil or covering, and مکنون means, covered or hidden (Aqrab).
عقدة (tie) is the infinitive-noun from عقد meaning, he tied; he made a thing firm and fast. عقد الحبل means, he tied the rope; he tied it in knots. عقدة means, a tie; a contract that ties up or binds two parties; a marriage contract (Aqrab).
Commentary:
According to this verse, it is forbidden to a man to make an open proposal of marriage to a widow within her عدة or the prescribed period of waiting. He who intends to marry a widow must keep his intention concealed from her. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days out of deference to the memory of her departed spouse and in order that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
The words, beware of it, are meant to caution men to be on their guard against disobeying these commandments which are meant for their own good. If God had not laid them down, all social order would have gone to pieces.
The divine attributes, "Forgiving" and "Forbearing", have been mentioned at the end of this verse not to hint that breach of these injunctions would find God Forgiving and Forbearing but that the exigencies of the circumstances required stricter laws in this matter, but as God knows human weaknesses, He has been lenient in this respect. So whatever commandment has now been given, must be faithfully followed and all lapse be honestly guarded against.
291
It is forbidden to a man to make an open proposal of marriage to a widow within her prescribed period of waiting. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days, out of deference to the memory of her departed spouse and in order also that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا وَصِيَّةً لِّأَزْوَٰجِهِم مَّتَٰعًا إِلَى ٱلْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ مِن مَّعْرُوفٍ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
وَصِیَّۃً مصدر ہے۔ اس کے پہلے یُوْصُوْنَ محذوف سمجھا جائے گا‘ یعنی وہ وصیت کر جائیں۔ مَتَاعًا دوسرا مصدر ہے۔ اس سے پہلے بھی اَنْ مَتِّعُوْھُنَّ محذوف ہے اور معنے یہ ہیں کہ یہ وصیت کر جائیں کہ بعد میں وہ لوگ جن کے ہاتھ میں وصیت کا اجرا ہے انہیں ایک سال تک فائدہ پہنچائیں۔ اس کے بعد غَیْرَ اِخْرَاجٍ کے الفاظ ہیں جو بدل ہیں متاع کا۔ پس معنے یہ ہوئے کہ فائدہ پہنچانے سے مراد ہماری یہ ہے کہ ان کو گھروں سے نہ نکالیں بلکہ باوجود اس کے کہ مکان کسی اور وارث کے حصہ میں آیا ہو بیویوں کو ایک سال تک اس میں رہنے کا حق حاصل رہے۔ اس کے یہ معنے نہیں کہ عورت خود بھی
مَعْرُوْف کے معنے قانون یا فطرت یا قومی رواج کے مطابق کے ہیں‘ یعنی جسے لوگ جانتے ہیں۔ اس جگہ اس کے معنے پسندیدہ کے اور بہتر کے ہیں۔ مطلب یہ ہے کہ خواہ عدت کے بعد عورتیں نکاح کریں خواہ اپنے والدین یا دوسرے رشتہ داروں کے ہاں چلی جائیں یا کوئی نوکری اختیار کریں تم پر کوئی اعتراض نہیں۔ اور اس حکم کے رو سے تمہیں نہیں چاہییٔ کہ انہیں روکو۔
2:235.
The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned here is only a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. The concession forms no part of her share in the inheritance, nor is it an obligatory injunction.
2:235.
Commentary:
The middle verses, which came in like the middle Prayer, having ended, the Quran reverts to the original subject of conjugal relations. The verse under comment is erroneously believed by some to have been abrogated by 2:235 and 4:13. Apart from the fact that the abrogation theory is based on lack of the knowledge of true teaching of the Quran, there is nothing in the verses referred to above which contradicts the provision contained in the present verse. The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned in the present verse has nothing to do with the above-mentioned period of waiting, as the words, but if they themselves go out, there shall be no blame upon you; clearly show. The present verse only contains a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. One year is about the time conveniently required by a widow for making suitable arrangements about her future. It is also the requisite time for a pregnant widow to be delivered of the child and relieved of the encumbrances attending thereto. Nor has this verse anything to do with the share of a widow in the property left by her husband as stated in 4:13. The concession about residence and maintenance for one year mentioned in the present verse forms no part of her share in the inheritance. The verse contains no obligatory injunction, but only an additional exhortation to the heirs of the deceased person to show special kindness to the widow for a period of one year, just as the following verse embodies an identical exhortation in favour of a divorced woman.
d
2:235.
190
2:235经文中为寡妇所制定的四个月零十天的待婚期中, 她有权要求她亡夫的那些继承人给她住所和生活费。这里谈的一年, 只是在2:235节经文中所提到她的住所和生活费权利以外为期一年的同样权利是特殊的优惠。
3
وَصِیَّۃً مصدر ہے۔ اس کے پہلے یُوْصُوْنَ محذوف سمجھا جائے گا‘ یعنی وہ وصیت کر جائیں۔ مَتَاعًا دوسرا مصدر ہے۔ اس سے پہلے بھی اَنْ مَتِّعُوْھُنَّ محذوف ہے اور معنے یہ ہیں کہ یہ وصیت کر جائیں کہ بعد میں وہ لوگ جن کے ہاتھ میں وصیت کا اجرا ہے انہیں ایک سال تک فائدہ پہنچائیں۔ اس کے بعد غَیْرَ اِخْرَاجٍ کے الفاظ ہیں جو بدل ہیں متاع کا۔ پس معنے یہ ہوئے کہ فائدہ پہنچانے سے مراد ہماری یہ ہے کہ ان کو گھروں سے نہ نکالیں بلکہ باوجود اس کے کہ مکان کسی اور وارث کے حصہ میں آیا ہو بیویوں کو ایک سال تک اس میں رہنے کا حق حاصل رہے۔ اس کے یہ معنے نہیں کہ عورت خود بھی
4
مَعْرُوْف کے معنے قانون یا فطرت یا قومی رواج کے مطابق کے ہیں‘ یعنی جسے لوگ جانتے ہیں۔ اس جگہ اس کے معنے پسندیدہ کے اور بہتر کے ہیں۔ مطلب یہ ہے کہ خواہ عدت کے بعد عورتیں نکاح کریں خواہ اپنے والدین یا دوسرے رشتہ داروں کے ہاں چلی جائیں یا کوئی نوکری اختیار کریں تم پر کوئی اعتراض نہیں۔ اور اس حکم کے رو سے تمہیں نہیں چاہییٔ کہ انہیں روکو۔
a
2:235.
247
Commentary:
The middle verses, which came in like the middle Prayer, having ended, the Quran reverts to the original subject of conjugal relations. The verse under comment is erroneously believed by some to have been abrogated by 2:235 and 4:13. Apart from the fact that the abrogation theory is based on lack of the knowledge of true teaching of the Quran, there is nothing in the verses referred to above which contradicts the provision contained in the present verse. The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned in the present verse has nothing to do with the above-mentioned period of waiting, as the words, but if they themselves go out, there shall be no blame upon you; clearly show. The present verse only contains a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. One year is about the time conveniently required by a widow for making suitable arrangements about her future. It is also the requisite time for a pregnant widow to be delivered of the child and relieved of the encumbrances attending thereto. Nor has this verse anything to do with the share of a widow in the property left by her husband as stated in 4:13. The concession about residence and maintenance for one year mentioned in the present verse forms no part of her share in the inheritance. The verse contains no obligatory injunction, but only an additional exhortation to the heirs of the deceased person to show special kindness to the widow for a period of one year, just as the following verse embodies an identical exhortation in favour of a divorced woman.
a
2:235.
298
The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned here is only a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. The concession forms no part of her share in the inheritance, nor is it an obligatory injunction.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓا۟ إِن كُنتُم مُّؤْمِنِينَ
Commentary:
The verse hints that the taking of interest is against God-fearingness. The Creator loves goodness and beneficence towards the poor and the needy, fair and equitable distribution of wealth among people, and peace among the nations of the world; but the system of interest strikes at the very root of these blessings. The closing words of the verse hint that the taking of interest is also against true belief.
285
Commentary:
The verse hints that the taking of interest is against God-fearingness. The Creator loves goodness and beneficence towards the poor and the needy, fair and equitable distribution of wealth among people, and peace among the nations of the world; but the system of interest strikes at the very root of these blessings. The closing words of the verse hint that the taking of interest is also against true belief.
وَلَن تَسْتَطِيعُوٓا۟ أَن تَعْدِلُوا۟ بَيْنَ ٱلنِّسَآءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا۟ كُلَّ ٱلْمَيْلِ فَتَذَرُوهَا كَٱلْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
یعنی ظاہری مساوات نہ کرنے کی صورت میں تعدد ازواج سے منع کیا گیا ہے۔ ورنہ نہ باطنی سلوک ایک سا ہوسکتا ہے نہ وہ موجب مناعی ہے۔
4:4.
2:232.
It is humanly impossible for a man to keep perfect balance between his wives in all respects; for instance love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly deal by them with equity in other respects, and this he must do. So acting equitably between one’s wives pertains only to such acts over which one has control. This is the interpretation the Holy Prophet himself put upon this verse.
4:4.
2:232.
Important Words:
معلقة (a thing suspended) is derived from علق. They say علقه i.e. he hung it up or suspended it. علق الامر means, he left the affair suspended, i.e. undecided. معلقه is, therefore, a woman whose husband neither keeps her properly as a wife nor divorces her so that she might marry another man (Lane & Aqrab).
Commentary:
The words, And you cannot keep perfect balance between wives, however much you may desire it, mean that it is not humanly possible for a man to keep perfect balance between his different wives in every respect. For instance, love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly treat them with equity in matters of money, time, etc., and this he must do. So acting equitably between the different wives, which has been laid down by Islam as an essential condition for polygamy, pertains only to such overt acts over which man has control. This is the interpretation which the Holy Prophet himself has put on this verse, both through his word and example. ‘A’ishah reports that the Holy Prophet used to treat his wives with equity in all matters over which man can have control and having done this, he used to pray to God, saying: "My Lord, these are my dealings in matters over which I have control; so blame me not for that which is in Thy power and not mine," meaning the feelings of the heart (Dawud, ch. on Nikah). The Holy Prophet is also reported to have said: "If a man has two wives and he is inclined to one of them (neglecting the other), he will rise on the Day of Resurrection with one of his sides having been torn off (Dawud, ch. on Nikah). Thus, both the example and the sayings of the Holy Prophet show that though a husband cannot love his wives equally, he should in his outward treatment, i.e. allotment of time, money, etc. be equally just and fair to all of them. In this connection see also 4:4.
b
4:4.
c
2:232.
350
一个丈夫要在几个妻子之间各方面都维持绝对公平的待遇, 那是非人力所能做到的事情; 例如, 爱情出于内心, 不是一个男人可以控制得了的, 不能指望一个丈夫同等地爱他所有的妻子。但他当然能在其他方面相等对待她们。这一点他必须做到。因此, 只要是在他能力范围以内的, 就得相等对待他所有的妻子。这是穆圣亲自对这节经文的解释。
5
یعنی ظاہری مساوات نہ کرنے کی صورت میں تعدد ازواج سے منع کیا گیا ہے۔ ورنہ نہ باطنی سلوک ایک سا ہوسکتا ہے نہ وہ موجب مناعی ہے۔
a
4:4.
b
2:232.
595
Important Words:
معلقة (a thing suspended) is derived from علق. They say علقه i.e. he hung it up or suspended it. علق الامر means, he left the affair suspended, i.e. undecided. معلقه is, therefore, a woman whose husband neither keeps her properly as a wife nor divorces her so that she might marry another man (Lane & Aqrab).
Commentary:
The words, And you cannot keep perfect balance between wives, however much you may desire it, mean that it is not humanly possible for a man to keep perfect balance between his different wives in every respect. For instance, love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly treat them with equity in matters of money, time, etc., and this he must do. So acting equitably between the different wives, which has been laid down by Islam as an essential condition for polygamy, pertains only to such overt acts over which man has control. This is the interpretation which the Holy Prophet himself has put on this verse, both through his word and example. ‘A’ishah reports that the Holy Prophet used to treat his wives with equity in all matters over which man can have control and having done this, he used to pray to God, saying: "My Lord, these are my dealings in matters over which I have control; so blame me not for that which is in Thy power and not mine," meaning the feelings of the heart (Dawud, ch. on Nikah). The Holy Prophet is also reported to have said: "If a man has two wives and he is inclined to one of them (neglecting the other), he will rise on the Day of Resurrection with one of his sides having been torn off (Dawud, ch. on Nikah). Thus, both the example and the sayings of the Holy Prophet show that though a husband cannot love his wives equally, he should in his outward treatment, i.e. allotment of time, money, etc. be equally just and fair to all of them. In this connection see also 4:4.
a
4:4.
b
2:232.
680
It is humanly impossible for a man to keep perfect balance between his wives in all respects; for instance love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly deal by them with equity in other respects, and this he must do. So acting equitably between one’s wives pertains only to such acts over which one has control. This is the interpretation the Holy Prophet himself put upon this verse.
وَنُقَلِّبُ أَفْـِٔدَتَهُمْ وَأَبْصَٰرَهُمْ كَمَا لَمْ يُؤْمِنُوا۟ بِهِۦٓ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
2:16.
2:16.
The past evil deeds of disbelievers, which are preserved with God, stand in the way of their accepting the truth even after Signs come to them, unless they give up their idolatrous practices.
13:32.
Commentary:
The verse signifies that when the signs of God come, they will do the disbelievers no good; God will turn away their hearts and their eyes from the signs so that they will not believe. This turning away of their hearts and their eyes from the signs of God will be the result of their hasty denial of the signs of God at the very outset, which will have hardened their hearts and deprived them of the power of benefiting by the signs of God. It is a law of God that those, who deny His Prophets at the very outset, without pausing to think over their claims and without pondering over the signs and evidences of their truth, deprive themselves of the blessings of being rightly guided; but those, who do not hasten to deny them and are ready to think over their claims with an open mind and in the fear of God and entertain a genuine desire to know the truth are ultimately guided to it.
a
2:16.
a
13:32.
852
Commentary:
The verse signifies that when the signs of God come, they will do the disbelievers no good; God will turn away their hearts and their eyes from the signs so that they will not believe. This turning away of their hearts and their eyes from the signs of God will be the result of their hasty denial of the signs of God at the very outset, which will have hardened their hearts and deprived them of the power of benefiting by the signs of God. It is a law of God that those, who deny His Prophets at the very outset, without pausing to think over their claims and without pondering over the signs and evidences of their truth, deprive themselves of the blessings of being rightly guided; but those, who do not hasten to deny them and are ready to think over their claims with an open mind and in the fear of God and entertain a genuine desire to know the truth are ultimately guided to it.
a
2:16.
897
The past evil deeds of disbelievers, which are preserved with God, stand in the way of their accepting the truth even after Signs come to them, unless they give up their idolatrous practices.
۞ يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ ٱلَّذِينَ هَادُوا۟ ۛ سَمَّٰعُونَ لِلْكَذِبِ سَمَّٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ ۚ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَٱحْذَرُوا۟ ۚ فَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ
3:133; 4:70; 64:13.
5:100; 16:83; 36:18; 64:13.
Commentary:
The words, be on your guard, may either mean, "you should be on your guard against evils" or they may signify that if you obey Allah and obey the Prophet, the result will be that you will be able to guard yourselves against evil.
The concluding part of the verse means that the duty of a Messenger of God is only to convey to men His commandments. It forms no part of his work to force them to follow him. This exposes the absurdity of the objection that Islam enjoins the use of force for its propagation. Elsewhere the Quran says: There should be no compulsion in religion (2:257). Both these verses and many similar others were revealed at Medina when a state of war existed between disbelievers and believers, which clearly shows that the Holy Prophet took up arms only to defend himself and his followers and not to propagate his religion at the point of the sword, as is often maliciously alleged by the opponents of Islam.
a
3:133; 4:70; 64:13.
b
5:100; 16:83; 36:18; 64:13.
a
3:133; 4:70; 64:13.
b
5:100; 16:83; 36:18; 64:13.
720
Commentary:
The words, be on your guard, may either mean, "you should be on your guard against evils" or they may signify that if you obey Allah and obey the Prophet, the result will be that you will be able to guard yourselves against evil.
The concluding part of the verse means that the duty of a Messenger of God is only to convey to men His commandments. It forms no part of his work to force them to follow him. This exposes the absurdity of the objection that Islam enjoins the use of force for its propagation. Elsewhere the Quran says: There should be no compulsion in religion (2:257). Both these verses and many similar others were revealed at Medina when a state of war existed between disbelievers and believers, which clearly shows that the Holy Prophet took up arms only to defend himself and his followers and not to propagate his religion at the point of the sword, as is often maliciously alleged by the opponents of Islam.
c
3:133; 4:70; 64:13.
d
5:100; 16:83; 36:18; 64:13.
وَذَرُوا۟ ظَٰهِرَ ٱلْإِثْمِ وَبَاطِنَهُۥٓ ۚ إِنَّ ٱلَّذِينَ يَكْسِبُونَ ٱلْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا۟ يَقْتَرِفُونَ
6:152; 7:34.
6:152; 7:34.
6:152; 7:34.
Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.
a
6:152; 7:34.
a
6:152; 7:34.
862
Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.
d
6:152; 7:34.
وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَٰلِحًا ۗ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ ۖ قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ ۖ هَٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمْ ءَايَةً ۖ فَذَرُوهَا تَأْكُلْ فِىٓ أَرْضِ ٱللَّهِ ۖ وَلَا تَمَسُّوهَا بِسُوٓءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
11:62; 27:46.
洒姆德部族生活在阿拉伯的西部, 从亚丁向北延展到叙利亚。他们生活在伊司马仪时代以前没有多少时候。他们的领土和阿德部族的领土接界, 但他们大部分住在山里。
先知撒利在呼德之后, 大概和伊布拉欣是同时代人。
在那些地区, 骆驼是主要的运输工具。先知撒利过去就是骑着他的母驼经常旅行到各处去传道的。在他的母驼自由走动的道路上放置障碍或伤害它, 等于是妨碍安拉托付撒利所进行的工作。这只母驼没有什么出奇之处, 是一只普普通通的骆驼。但它附有神圣的意义是, 安拉宣布它是一种迹象和先知撒利这个人的神圣不可侵犯的标志。因此, 伤害它等于伤害撒利本人以及损害他的工作。
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
11:62; 27:46.
The camel formed the chief means of conveyance in those parts and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his Message. Placing obstruction in the way of the free movements of the she-camel or doing it harm was tantamount to obstructing the work with which God had entrusted Salih. There was nothing unusual about the she-camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a Sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih, and so doing an injury to it was tantamount to doing an injury to Salih himself and to hampering his work.
The words do not mean that she was to be allowed to graze in any field she entered. The meaning is that no obstruction was to be put in her way and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movements of his she- camel was in harmony with a time-honoured Arab custom.
The Thamud tribe lived in the western parts of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills.
The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
11:62; 27:46.
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
Important Words:
ثمود (Thamud) was the name of a tribe that lived after ‘Ad. The name may have been derived from the Arabic root ثمد. They say ثمدہ i.e. he dug out a hole in the earth so that water might collect in it (Aqrab). The tribe Thamud lived in the western part of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills. For a fuller note on the subject see 11:62.
صالح (Salih) is an Arabic word being derived from صلح i.e. he was or became good or righteous. صالح means, a righteous person. See 2:12, 161. The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
Commentary:
The camel formed the chief means of conveyance in Arabia, and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his message. So he told his people that placing obstruction in the way of the free movements of the she-camel or doing harm to it would be tantamount to obstructing the work with which God had entrusted him, and that if they did not stand out of her way, God’s punishment would surely descend upon them. Thus it was that the she-camel was meant as a sign for the tribe of Thamud. There was nothing unusual about the camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih and doing an injury to it was declared to be tantamount to doing an injury to Salih himself and to hampering his work.
The words, leave her that she may feed in Allah’s earth, do not mean that she was to be allowed to graze in any field she pleased. What is meant is only that no obstruction was to be put in her way, and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movement of his she-camel was also in harmony with a time-honoured Arab custom.
a
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
e
11:62; 27:46.
505
洒姆德部族生活在阿拉伯的西部, 从亚丁向北延展到叙利亚。他们生活在伊司马仪时代以前没有多少时候。他们的领土和阿德部族的领土接界, 但他们大部分住在山里。
506
先知撒利在呼德之后, 大概和伊布拉欣是同时代人。
507
在那些地区, 骆驼是主要的运输工具。先知撒利过去就是骑着他的母驼经常旅行到各处去传道的。在他的母驼自由走动的道路上放置障碍或伤害它, 等于是妨碍安拉托付撒利所进行的工作。这只母驼没有什么出奇之处, 是一只普普通通的骆驼。但它附有神圣的意义是, 安拉宣布它是一种迹象和先知撒利这个人的神圣不可侵犯的标志。因此, 伤害它等于伤害撒利本人以及损害他的工作。
a
11:62; 27:46.
b
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
972
Important Words:
ثمود (Thamud) was the name of a tribe that lived after ‘Ad. The name may have been derived from the Arabic root ثمد. They say ثمدہ i.e. he dug out a hole in the earth so that water might collect in it (Aqrab). The tribe Thamud lived in the western part of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills. For a fuller note on the subject see 11:62.
صالح (Salih) is an Arabic word being derived from صلح i.e. he was or became good or righteous. صالح means, a righteous person. See 2:12, 161. The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
Commentary:
The camel formed the chief means of conveyance in Arabia, and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his message. So he told his people that placing obstruction in the way of the free movements of the she-camel or doing harm to it would be tantamount to obstructing the work with which God had entrusted him, and that if they did not stand out of her way, God’s punishment would surely descend upon them. Thus it was that the she-camel was meant as a sign for the tribe of Thamud. There was nothing unusual about the camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih and doing an injury to it was declared to be tantamount to doing an injury to Salih himself and to hampering his work.
The words, leave her that she may feed in Allah’s earth, do not mean that she was to be allowed to graze in any field she pleased. What is meant is only that no obstruction was to be put in her way, and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movement of his she-camel was also in harmony with a time-honoured Arab custom.
a
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
e
11:62; 27:46.
1000
The camel formed the chief means of conveyance in those parts and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his Message. Placing obstruction in the way of the free movements of the she-camel or doing it harm was tantamount to obstructing the work with which God had entrusted Salih. There was nothing unusual about the she-camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a Sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih, and so doing an injury to it was tantamount to doing an injury to Salih himself and to hampering his work.
1001
The words do not mean that she was to be allowed to graze in any field she entered. The meaning is that no obstruction was to be put in her way and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movements of his she- camel was in harmony with a time-honoured Arab custom.
998
The Thamud tribe lived in the western parts of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills.
999
The Prophet Salih lived after Hud and was probably a contemporary of Abraham.