یَجۡعَل
Appears 33 times in Quran
Derived Words (25)
Words derived from the stem "یَجۡعَل".
- He will provide facilities for him in his affair
- that He may make the obstacles
- wherein Allah has placed
- that He should place
- and makes you
- And they ascribe
- And they attribute
- And they set apart
- that Allah may make
- then cast them
- will create
- He will grant
- He will make
- put
- Allah will soon bring about
- piles them up
Occurrences in Quran
Found 33 verses containing "یَجۡعَل".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَکُوۡنُوۡا کَالَّذِیۡنَ کَفَرُوۡا وَقَالُوۡا لِاِخۡوٰنِہِمۡ اِذَا ضَرَبُوۡا فِی الۡاَرۡضِ اَوۡ کَانُوۡا غُزًّی لَّوۡ کَانُوۡا عِنۡدَنَا مَا مَاتُوۡا وَمَا قُتِلُوۡا لِیَجۡعَلَ اللّٰہُ ذٰلِکَ حَسۡرَۃً فِیۡ قُلُوۡبِہِمۡ ۗ وَاللّٰہُ یُحۡیٖ وَیُمِیۡتُ ۗ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
When they travel in the land in the cause of God.
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
1
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
439
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
509
When they travel in the land in the cause of God.
510
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
وَلَا یَحۡزُنۡکَ الَّذِیۡنَ یُسٰرِعُوۡنَ فِی الۡکُفۡرِ ۚ اِنَّہُمۡ لَنۡ یَّضُرُّوا اللّٰہَ شَیۡـًٔا ۗ یُرِیۡدُ اللّٰہُ اَلَّا یَجۡعَلَ لَہُمۡ حَظًّا فِی الۡاٰخِرَۃِ ۖ وَلَہُمۡ عَذَابٌ عَظِیۡمٌ
5:42.
Those who try to harm Islam or the Holy Prophet and his followers, in reality, try to harm God Himself, because the cause of the Holy Prophet is God’s own cause.
5:42.
Commentary:
The clause, who hastily fall into disbelief, refers to the hypocrites and the weak in faith whom the slightest trial throws into disbelief. The word "portion" means "portion of grace and God’s mercy".
b
5:42.
292
那些妄图伤害伊斯兰教和穆圣及信者的人, 实际上想伤害安拉本身, 因为穆圣的道就是安拉的道。
a
5:42.
459
Commentary:
The clause, who hastily fall into disbelief, refers to the hypocrites and the weak in faith whom the slightest trial throws into disbelief. The word "portion" means "portion of grace and God’s mercy".
c
5:42.
533
Those who try to harm Islam or the Holy Prophet and his followers, in reality, try to harm God Himself, because the cause of the Holy Prophet is God’s own cause.
وَالّٰتِیۡ یَاۡتِیۡنَ الۡفٰحِشَۃَ مِنۡ نِّسَآئِکُمۡ فَاسۡتَشۡہِدُوۡا عَلَیۡہِنَّ اَرۡبَعَۃً مِّنۡکُمۡ ۖ فَاِنۡ شَہِدُوۡا فَاَمۡسِکُوۡہُنَّ فِی الۡبُیُوۡتِ حَتّٰی یَتَوَفّٰٮہُنَّ الۡمَوۡتُ اَوۡ یَجۡعَلَ اللّٰہُ لَہُنَّ سَبِیۡلًا
4:20, 26; 24:20.
在 «古兰经» (7:29; 33:31; 65:2 )中 فَاحِشَةْ (Fahishah) 未必意味着在 24:3中所规定要惩罚的私通或通奸。这一个词是指可能扰乱社会关系及导致破坏社会秩序显著的不正当行为。在本节经文中所指的妇女, 像在下节中所提到犯有类似罪恶而惩罚未确定的男人一样, 是那些除了私通或通奸以外, 犯有邪恶或不道德行为的妇女。这也是阿布•穆斯林 (اَبُوْ مُسْلِمْ, Abu Muslim) 和穆甲海德 (مُجَاهِدْ, Mujahid) 的见解。这类妇女应受禁和其他妇女在一起相处, 直到改过自新或结婚的时候, 结婚是安拉给她们的一条出路。由于所提到的这种罪过是严重的, 必须考虑四个见证, 以免该妇女受屈辱。
اس آیت اور اگلی آیت میں معروف ناپسندیدہ افعال کی سزا مقرر کی ہے۔ عورت کے لئے یہ کہ خاندان کے چار گواہوں کی گواہی پر اسے گھر سے آزادنکلنے سے روکا جائے اور مردوں کے لئے یہ کہ تمدنی گرفت ان پر کی جائے۔ اس میں ہرگز کسی شہوانی جرم کا ذکر نہیں۔ کیونکہ اُس کا ذکر سورہ نور میں آتا ہے اور وہاں اس کی سزا بھی بیان کی گئی ہے۔ چونکہ سورہ نور میں بیان شدہ سزا اور اِس آیت میں بیان شدہ سزا دونوں آپس میں مختلف ہیں۔ اس لئے معلوم ہوا کہ اس آیت میں بیان شدہ جن امور کی سزا ہے۔ وہ ناپسندیدہ افعال اور بُرے اخلاق کی باتیں ہیں۔
4:20, 26; 24:20.
Fahishah as used in the Qur’an (7:29; 33:31; 65:2) does not necessarily mean fornication or adultery for which punishment is prescribed in 24:3. The word refers to any glaringly improper conduct which may disturb social relations and may lead to breaches of the peace. The women referred to in this verse, as the men in the next in which similar offence with an undefined punishment is mentioned, are those guilty of foul or immoral conduct short of fornication or adultery. This is the view also of Abu Muslim and Mujahid. Such women should be prevented from mixing with other women until they reform themselves or get married, marriage being the way opened for them by Allah. As the offence mentioned is a serious one, four witnesses are considered necessary lest injustice be done to women reported against.
4:20, 26; 24:20.
Important Words:
الفاحشة (lewdness) is derived from فحش. They say فحش الامر i.e. the matter or the affair or the thing was or became foul, evil, immodest or lewd; or it became excessively foul, etc. فحشت المرأة means, the woman became foul or ugly. فاحشهmeans, he vied with him or strove to surpass him in foul or obscene speech or language, etc. فاحشة therefore means, an excess or enormity or anything exceeding the bounds of rectitude; or a thing excessively and enormously foul, evil, immoral, lewd or obscene; a sin or crime which is excessively foul; adultery or fornication. فحشاءbesides giving the same meaning as فاحشة also signifies avarice or niggardliness in the payment of Zakah or the poor-rate (Lane).
Commentary:
The women referred to in this verse are those guilty of foul or immoral conduct short of adultery. Abu Muslim and Mujahid, among others, have also held this view.
The words, confine them to the houses until death overtake them or Allah open for them a way, mean that they should be prevented from mixing with other women until they reform themselves or get married, marriage being an effective means of weaning people from immoral practices. As the offence mentioned is a serious one, four witnesses are considered necessary in order to prevent injustice being done to women.
Some scholars have sought to interpret the verse in the light of a saying of the Holy Prophet which runs as follows: "Learn from me, Allah has indeed opened for them a way, which is that if an unmarried couple commit fornication with each other they should receive a hundred stripes and should be banished for one year. But if a married man commits adultery with a married woman, then they should receive a hundred stripes each and be stoned to death" (Jarir, iv. 182). These scholars hold that the word فاحشة (fahishah) mentioned in the verse means "adultery" and that this verse prescribed that the women who committed adultery were to be detained in their houses till their death or till the time when God should open a way for them, i.e. reveal the law concerning them; and that the law which was afterwards revealed was to the effect that an unmarried woman committing fornication should receive a hundred stripes and one year’s banishment, while a married woman guilty of adultery should be stoned to death after she had received a hundred stripes. This interpretation, however, is open to many objections:
1. If the words, confine them to the houses until death overtake them or Allah open for them a way, mean that they were to be detained in their houses until God gave His law concerning them, the question is, what hindered God from giving His law at the very time of the revelation of the verse under comment? There is no hint here that the time was not yet ripe for such a law to be revealed. In this case, the only inference will be that God hesitated to give the necessary law at the time when this verse was revealed because He was not yet decided, the matter being still under His consideration. Such a supposition cannot be made about God.
2. The law mentioned in the above-quoted hadith is not found in the Quran.
3. The Holy Prophet’s own practice was against this hadith. No less than four persons were stoned to death for adultery in his lifetime, but none of them was given the punishment of a hundred stripes before being stoned as the above-mentioned hadith prescribes.
It may also be pointed out here that according to the usage of the Quran, the word فاحشة (fahishah) does not always mean "adultery" but as shown under Important Words above, it is also applied to all sorts of excesses or sins or crimes or acts exceeding the bounds of rectitude. For this meaning of the word the reader is referred to 33:31 which says: O wives of the Prophet, if any of you be guilty of فاحشة مبینة (manifestly dishonourable conduct); and 65:2 which says: unless they commit فاحشة مبینة (an act which is manifestly foul); and 7:29 which says: and when they commit فاحشة (a foul deed). In none of these verses does the word فاحشة mean adultery.
b
4:20, 26; 24:20.
317
在 «古兰经» (7:29; 33:31; 65:2 )中 فَاحِشَةْ (Fahishah) 未必意味着在 24:3中所规定要惩罚的私通或通奸。这一个词是指可能扰乱社会关系及导致破坏社会秩序显著的不正当行为。在本节经文中所指的妇女, 像在下节中所提到犯有类似罪恶而惩罚未确定的男人一样, 是那些除了私通或通奸以外, 犯有邪恶或不道德行为的妇女。这也是阿布•穆斯林 (اَبُوْ مُسْلِمْ, Abu Muslim) 和穆甲海德 (مُجَاهِدْ, Mujahid) 的见解。这类妇女应受禁和其他妇女在一起相处, 直到改过自新或结婚的时候, 结婚是安拉给她们的一条出路。由于所提到的这种罪过是严重的, 必须考虑四个见证, 以免该妇女受屈辱。
2
اس آیت اور اگلی آیت میں معروف ناپسندیدہ افعال کی سزا مقرر کی ہے۔ عورت کے لئے یہ کہ خاندان کے چار گواہوں کی گواہی پر اسے گھر سے آزادنکلنے سے روکا جائے اور مردوں کے لئے یہ کہ تمدنی گرفت ان پر کی جائے۔ اس میں ہرگز کسی شہوانی جرم کا ذکر نہیں۔ کیونکہ اُس کا ذکر سورہ نور میں آتا ہے اور وہاں اس کی سزا بھی بیان کی گئی ہے۔ چونکہ سورہ نور میں بیان شدہ سزا اور اِس آیت میں بیان شدہ سزا دونوں آپس میں مختلف ہیں۔ اس لئے معلوم ہوا کہ اس آیت میں بیان شدہ جن امور کی سزا ہے۔ وہ ناپسندیدہ افعال اور بُرے اخلاق کی باتیں ہیں۔
a
4:20, 26; 24:20.
496
Important Words:
الفاحشة (lewdness) is derived from فحش. They say فحش الامر i.e. the matter or the affair or the thing was or became foul, evil, immodest or lewd; or it became excessively foul, etc. فحشت المرأة means, the woman became foul or ugly. فاحشهmeans, he vied with him or strove to surpass him in foul or obscene speech or language, etc. فاحشة therefore means, an excess or enormity or anything exceeding the bounds of rectitude; or a thing excessively and enormously foul, evil, immoral, lewd or obscene; a sin or crime which is excessively foul; adultery or fornication. فحشاءbesides giving the same meaning as فاحشة also signifies avarice or niggardliness in the payment of Zakah or the poor-rate (Lane).
Commentary:
The women referred to in this verse are those guilty of foul or immoral conduct short of adultery. Abu Muslim and Mujahid, among others, have also held this view.
The words, confine them to the houses until death overtake them or Allah open for them a way, mean that they should be prevented from mixing with other women until they reform themselves or get married, marriage being an effective means of weaning people from immoral practices. As the offence mentioned is a serious one, four witnesses are considered necessary in order to prevent injustice being done to women.
Some scholars have sought to interpret the verse in the light of a saying of the Holy Prophet which runs as follows: "Learn from me, Allah has indeed opened for them a way, which is that if an unmarried couple commit fornication with each other they should receive a hundred stripes and should be banished for one year. But if a married man commits adultery with a married woman, then they should receive a hundred stripes each and be stoned to death" (Jarir, iv. 182). These scholars hold that the word فاحشة (fahishah) mentioned in the verse means "adultery" and that this verse prescribed that the women who committed adultery were to be detained in their houses till their death or till the time when God should open a way for them, i.e. reveal the law concerning them; and that the law which was afterwards revealed was to the effect that an unmarried woman committing fornication should receive a hundred stripes and one year’s banishment, while a married woman guilty of adultery should be stoned to death after she had received a hundred stripes. This interpretation, however, is open to many objections:
1. If the words, confine them to the houses until death overtake them or Allah open for them a way, mean that they were to be detained in their houses until God gave His law concerning them, the question is, what hindered God from giving His law at the very time of the revelation of the verse under comment? There is no hint here that the time was not yet ripe for such a law to be revealed. In this case, the only inference will be that God hesitated to give the necessary law at the time when this verse was revealed because He was not yet decided, the matter being still under His consideration. Such a supposition cannot be made about God.
2. The law mentioned in the above-quoted hadith is not found in the Quran.
3. The Holy Prophet’s own practice was against this hadith. No less than four persons were stoned to death for adultery in his lifetime, but none of them was given the punishment of a hundred stripes before being stoned as the above-mentioned hadith prescribes.
It may also be pointed out here that according to the usage of the Quran, the word فاحشة (fahishah) does not always mean "adultery" but as shown under Important Words above, it is also applied to all sorts of excesses or sins or crimes or acts exceeding the bounds of rectitude. For this meaning of the word the reader is referred to 33:31 which says: O wives of the Prophet, if any of you be guilty of فاحشة مبینة (manifestly dishonourable conduct); and 65:2 which says: unless they commit فاحشة مبینة (an act which is manifestly foul); and 7:29 which says: and when they commit فاحشة (a foul deed). In none of these verses does the word فاحشة mean adultery.
d
4:20, 26; 24:20.
576
Fahishah as used in the Qur’an (7:29; 33:31; 65:2) does not necessarily mean fornication or adultery for which punishment is prescribed in 24:3. The word refers to any glaringly improper conduct which may disturb social relations and may lead to breaches of the peace. The women referred to in this verse, as the men in the next in which similar offence with an undefined punishment is mentioned, are those guilty of foul or immoral conduct short of fornication or adultery. This is the view also of Abu Muslim and Mujahid. Such women should be prevented from mixing with other women until they reform themselves or get married, marriage being the way opened for them by Allah. As the offence mentioned is a serious one, four witnesses are considered necessary lest injustice be done to women reported against.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا یَحِلُّ لَکُمۡ اَنۡ تَرِثُوا النِّسَآءَ کَرۡہًا ۖ وَّلَا تَعۡضُلُوۡہُنَّ لِتَذۡہَبُوۡا بِبَعۡضِ مَاۤ اٰتَیۡتُمُوۡہُنَّ اِلَّاۤ اَنۡ یَّاۡتِیۡنَ بِفٰحِشَۃٍ مُّبَیِّنَۃٍ ۚ وَعَاشِرُوۡہُنَّ بِالۡمَعۡرُوۡفِ ۚ فَاِنۡ کَرِہۡتُمُوۡہُنَّ فَعَسٰۤی اَنۡ تَکۡرَہُوۡا شَیۡـًٔا وَّیَجۡعَلَ اللّٰہُ فِیۡہِ خَیۡرًا کَثِیۡرًا
2:217.
4:16.
死者的亲戚不能阻止他的寡妇再婚以求得到她的财产; 但如果她打算嫁一个品质显然可恶的人, 他们可以阻止她结婚。如果这话是对丈夫说的, 本节经文就意味着, 假如妻子不想与其丈夫生活在一起而要与丈夫分居, 她们可以根据 خُلْع (Khul‘) 这样做, 丈夫不应出于贪图妻子的钱而阻止分居。可是倘若妻子要干出明显的丑事时, 他们可以阻止。
خُلْع (Khul‘): 经由交付赔偿或商量, 妻子所获得的离婚权利。
据传穆圣说过, “你们之中最好的人就是对待妻子最好的人。” (بُخَارِی, Bukhari)。عَاشِرُوْهُنَّ (‘Ashiruhunna) 一词属于阿语词律 مُفَاعَلَة (Mufa‘alah), 表示互惠;夫妻双方都应该和睦相处, 相亲相爱。
یعنی پہلی آیت کے مطابق ان کو باہر نکلنے سے روک سکتے ہو۔ ان کا مال چھیننے کے لئے ایسا نہ کرو۔ اس آیت میں جو اِلَّا (یعنی سوائے) کا لفظ ہے اس سے یہ مرادنہیں کہ اگر وہ فاحشہ کی مرتکب ہوں تو مال چھین سکتے ہو بلکہ استثنا گھروں میں روکنے کے متعلق ہے نہ کہ مال لینے کے متعلق اور مراد یہ ہے کہ پہلی آیت کے مطابق وہ فاحشہ کی مرتکب ہوں تو صرف اس صورت میں ان کو گھروں سے نکلنے سے روک سکتے ہو۔
See 4:16.
2:217.
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so if she intends to marry a person of manifestly objectionable character. If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of Khula’ the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
The Holy Prophet is reported to have said, "The best among you is he who treats his wife best" (Bukhari). The expression ‘Ashiruhunna being of the measure Mufa‘alah denotes reciprocity; husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love.
See 4:16.
2:217.
Commentary:
Men become heirs of women against their will in various ways: (1) A man does not like his wife and does not treat her well, yet he does not divorce her, hoping to possess her property after her death; (2) He treats his wife harshly and compels her by ill-treatment to obtain separation (khula‘) from him by giving him a part or whole of her property, or by surrendering her dowry; (3) The relations of the deceased husband of a widow prevent her from marrying another husband in order to get possession of her property after her death; (4) They force her to marry someone from among themselves against her will, treating her virtually as a part of the property left by her dead husband; (5) The husband takes by force the property of his wife, as if it were his by legal right; (6) The relatives of the deceased husband take away by force the property of his widow, depriving her of her right of inheritance.
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so, if she intends to marry a person of manifestly objectionable character.
If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of khula‘, the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
The words, consort with them in kindness, embody the pith of the Islamic teachings about the treatment of wives. They are not to be treated in a dry, businesslike way, but with love and kindness. The Holy Prophet is reported to have said: خیر کم خیر کم لاھله i.e. "the best among you is he who is best in his treatment of his wife" (Tirmidhi). But as a one-sided affair can never be truly successful, the Quran uses the expression عاشروھن (consort with them), which, being of the measure مفاعلةdenotes reciprocity. So husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love and kindness.
A woman cannot adequately appreciate and acknowledge the great debt she owes to the Quran. No other Scripture has given to her the high status that the Quran gives her. It not only lays down her inalienable rights but also exhorts men to overlook the weaknesses and shortcomings of their wives, and treat them with kindness and benevolence even if they do not like them. The memorable words of the Holy Prophet quoted above, i.e. "The best of you is he who is best in his treatment of his wife" (Tirmidhi), are only an echo of the noble teachings of the Quran with regard to women.
a
2:217.
c
4:16.
321
死者的亲戚不能阻止他的寡妇再婚以求得到她的财产; 但如果她打算嫁一个品质显然可恶的人, 他们可以阻止她结婚。如果这话是对丈夫说的, 本节经文就意味着, 假如妻子不想与其丈夫生活在一起而要与丈夫分居, 她们可以根据 خُلْع (Khul‘) 这样做, 丈夫不应出于贪图妻子的钱而阻止分居。可是倘若妻子要干出明显的丑事时, 他们可以阻止。
خُلْع (Khul‘): 经由交付赔偿或商量, 妻子所获得的离婚权利。
322
据传穆圣说过, “你们之中最好的人就是对待妻子最好的人。” (بُخَارِی, Bukhari)。عَاشِرُوْهُنَّ (‘Ashiruhunna) 一词属于阿语词律 مُفَاعَلَة (Mufa‘alah), 表示互惠;夫妻双方都应该和睦相处, 相亲相爱。
1
یعنی پہلی آیت کے مطابق ان کو باہر نکلنے سے روک سکتے ہو۔ ان کا مال چھیننے کے لئے ایسا نہ کرو۔ اس آیت میں جو اِلَّا (یعنی سوائے) کا لفظ ہے اس سے یہ مرادنہیں کہ اگر وہ فاحشہ کی مرتکب ہوں تو مال چھین سکتے ہو بلکہ استثنا گھروں میں روکنے کے متعلق ہے نہ کہ مال لینے کے متعلق اور مراد یہ ہے کہ پہلی آیت کے مطابق وہ فاحشہ کی مرتکب ہوں تو صرف اس صورت میں ان کو گھروں سے نکلنے سے روک سکتے ہو۔
b
See 4:16.
c
2:217.
499
Commentary:
Men become heirs of women against their will in various ways: (1) A man does not like his wife and does not treat her well, yet he does not divorce her, hoping to possess her property after her death; (2) He treats his wife harshly and compels her by ill-treatment to obtain separation (khula‘) from him by giving him a part or whole of her property, or by surrendering her dowry; (3) The relations of the deceased husband of a widow prevent her from marrying another husband in order to get possession of her property after her death; (4) They force her to marry someone from among themselves against her will, treating her virtually as a part of the property left by her dead husband; (5) The husband takes by force the property of his wife, as if it were his by legal right; (6) The relatives of the deceased husband take away by force the property of his widow, depriving her of her right of inheritance.
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so, if she intends to marry a person of manifestly objectionable character.
If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of khula‘, the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
The words, consort with them in kindness, embody the pith of the Islamic teachings about the treatment of wives. They are not to be treated in a dry, businesslike way, but with love and kindness. The Holy Prophet is reported to have said: خیر کم خیر کم لاھله i.e. "the best among you is he who is best in his treatment of his wife" (Tirmidhi). But as a one-sided affair can never be truly successful, the Quran uses the expression عاشروھن (consort with them), which, being of the measure مفاعلةdenotes reciprocity. So husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love and kindness.
A woman cannot adequately appreciate and acknowledge the great debt she owes to the Quran. No other Scripture has given to her the high status that the Quran gives her. It not only lays down her inalienable rights but also exhorts men to overlook the weaknesses and shortcomings of their wives, and treat them with kindness and benevolence even if they do not like them. The memorable words of the Holy Prophet quoted above, i.e. "The best of you is he who is best in his treatment of his wife" (Tirmidhi), are only an echo of the noble teachings of the Quran with regard to women.
b
See 4:16.
c
2:217.
580
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so if she intends to marry a person of manifestly objectionable character. If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of Khula’ the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
581
The Holy Prophet is reported to have said, "The best among you is he who treats his wife best" (Bukhari). The expression ‘Ashiruhunna being of the measure Mufa‘alah denotes reciprocity; husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا قُمۡتُمۡ اِلَی الصَّلٰوۃِ فَاغۡسِلُوۡا وُجُوۡہَکُمۡ وَاَیۡدِیَکُمۡ اِلَی الۡمَرَافِقِ وَامۡسَحُوۡا بِرُءُوۡسِکُمۡ وَاَرۡجُلَکُمۡ اِلَی الۡکَعۡبَیۡنِ ۚ وَاِنۡ کُنۡتُمۡ جُنُبًا فَاطَّہَّرُوۡا ۚ وَاِنۡ کُنۡتُمۡ مَّرۡضٰۤی اَوۡ عَلٰی سَفَرٍ اَوۡ جَآءَ اَحَدٌ مِّنۡکُمۡ مِّنَ الۡغَآئِطِ اَوۡ لٰمَسۡتُمُ النِّسَآءَ فَلَمۡ تَجِدُوۡا مَآءً فَتَیَمَّمُوۡا صَعِیۡدًا طَیِّبًا فَامۡسَحُوۡا بِوُجُوۡہِکُمۡ وَاَیۡدِیۡکُمۡ مِّنۡہُ ۚ مَا یُرِیۡدُ اللّٰہُ لِیَجۡعَلَ عَلَیۡکُمۡ مِّنۡ حَرَجٍ وَّلٰکِنۡ یُّرِیۡدُ لِیُطَہِّرَکُمۡ وَلِیُتِمَّ نِعۡمَتَہٗ عَلَیۡکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
2:186; 2:287.
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
2:186; 2:287.
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
See {610} - {612}.
2:186.
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
3
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
a
2:186.
646
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
725
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
725A
See {610} - {612}.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا صُمٌّ وَّبُکۡمٌ فِی الظُّلُمٰتِ ۗ مَنۡ یَّشَاِ اللّٰہُ یُضۡلِلۡہُ وَمَنۡ یَّشَاۡ یَجۡعَلۡہُ عَلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
2:19, 172; 27:81, 82; 30:53, 54.
2:19, 172; 27:81, 82; 30:53, 54.
2:19,172; 27:81-82; 30:53-54.
c
2:19, 172; 27:81, 82; 30:53, 54.
a
2:19,172; 27:81-82; 30:53-54.
d
2:19, 172; 27:81, 82; 30:53, 54.
وَاِذَا جَآءَتۡہُمۡ اٰیَۃٌ قَالُوۡا لَنۡ نُّؤۡمِنَ حَتّٰی نُؤۡتٰی مِثۡلَ مَاۤ اُوۡتِیَ رُسُلُ اللّٰہِ ۘ اللّٰہُ اَعۡلَمُ حَیۡثُ یَجۡعَلُ رِسَالَتَہٗ ۗ سَیُصِیۡبُ الَّذِیۡنَ اَجۡرَمُوۡا صَغَارٌ عِنۡدَ اللّٰہِ وَعَذَابٌ شَدِیۡدٌۢ بِمَا کَانُوۡا یَمۡکُرُوۡنَ
یعنی کون رسول بننے کا مستحق ہے اور کون نہیں۔
28:49.
Allah knows best who is fit to be His Messenger and who is not.
28:49.
Commentary:
The verse embodies the last argument or the last excuse of disbelievers in the present discussion. They say, "We will never believe in Divine revelation until we also receive revelation like unto the revelation of the Messengers of God. If God speaks to them, let Him speak to us also."
God answers this foolish objection by saying: "It is not to every man that God speaks; He speaks only to him whom He finds worthy of it and whom He selects for the purpose." As for those who make themselves deserving of humiliation and abasement, they cannot be honoured with messages from God. Their doom is only "humiliation and a severe punishment."
a
28:49.
458
安拉最知道谁适合於作他的使者, 而谁却不适合。
2
یعنی کون رسول بننے کا مستحق ہے اور کون نہیں۔
a
28:49.
866
Commentary:
The verse embodies the last argument or the last excuse of disbelievers in the present discussion. They say, "We will never believe in Divine revelation until we also receive revelation like unto the revelation of the Messengers of God. If God speaks to them, let Him speak to us also."
God answers this foolish objection by saying: "It is not to every man that God speaks; He speaks only to him whom He finds worthy of it and whom He selects for the purpose." As for those who make themselves deserving of humiliation and abasement, they cannot be honoured with messages from God. Their doom is only "humiliation and a severe punishment."
a
28:49.
906A
Allah knows best who is fit to be His Messenger and who is not.
فَمَنۡ یُّرِدِ اللّٰہُ اَنۡ یَّہۡدِیَہٗ یَشۡرَحۡ صَدۡرَہٗ لِلۡاِسۡلٰمِ ۖ وَمَنۡ یُّرِدۡ اَنۡ یُّضِلَّہٗ یَجۡعَلۡ صَدۡرَہٗ ضَیِّقًا حَرَجًا کَاَنَّمَا یَصَّعَّدُ فِی السَّمَآءِ ۚ کَذٰلِکَ یَجۡعَلُ اللّٰہُ الرِّجۡسَ عَلَی الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ
10:101.
10:101.
He regards Divine commandments as a burden and finds physical difficulty and mental trouble in carrying them out. His bosom, as it were, becomes narrow like one who is climbing up a steep height.
10:101.
Important Words:
حرجاً (close) means, close, strait or narrow (Lane). See also 4:66.
رجس (Punishment). See 5:91.
Commentary:
The desire of Allah, mentioned in the words, whomsoever Allah wishes to guide, follows the actions of man. It is the result of man’s own good deeds, and not arbitrary.
The words, He expands his bosom for the acceptance of Islam, signify that such a one is cheerfully willing to accept and obey every command of God. He feels pleasure in obeying God’s behests. If a man is always ready and willing to obey the commandments of God, it shows that he is progressing spiritually. But if a man feels Divine commandments to be a burden, it is an indication of the fact that he is spiritually retrogressing.
The "wish" of Allah to make a man go astray also comes as a sequence to man’s own evil deeds. When a man becomes a sinner and does wicked deeds the result is that he is led astray from the right path. Such a one feels the commandments of God to be burdensome, and perceives difficulty and mental trouble in carrying them out. His bosom becomes narrow and close. His case is like that of a person who is asked to climb up a steep height.
It may be noted here in passing that the verse also hints that to ascend into heaven with the physical body is a sort of punishment and not a boon.
The verse tells us that God helps those who practise virtue and willingly obey His commandments and He causes them to progress spiritually, while those who do not believe and lead sinful lives continue to advance in sin and wickedness.
The verse further teaches us that we cannot progress spiritually unless we render obedience to God with willing and cheerful hearts.
b
10:101.
a
10:101.
867
Important Words:
حرجاً (close) means, close, strait or narrow (Lane). See also 4:66.
رجس (Punishment). See 5:91.
Commentary:
The desire of Allah, mentioned in the words, whomsoever Allah wishes to guide, follows the actions of man. It is the result of man’s own good deeds, and not arbitrary.
The words, He expands his bosom for the acceptance of Islam, signify that such a one is cheerfully willing to accept and obey every command of God. He feels pleasure in obeying God’s behests. If a man is always ready and willing to obey the commandments of God, it shows that he is progressing spiritually. But if a man feels Divine commandments to be a burden, it is an indication of the fact that he is spiritually retrogressing.
The "wish" of Allah to make a man go astray also comes as a sequence to man’s own evil deeds. When a man becomes a sinner and does wicked deeds the result is that he is led astray from the right path. Such a one feels the commandments of God to be burdensome, and perceives difficulty and mental trouble in carrying them out. His bosom becomes narrow and close. His case is like that of a person who is asked to climb up a steep height.
It may be noted here in passing that the verse also hints that to ascend into heaven with the physical body is a sort of punishment and not a boon.
The verse tells us that God helps those who practise virtue and willingly obey His commandments and He causes them to progress spiritually, while those who do not believe and lead sinful lives continue to advance in sin and wickedness.
The verse further teaches us that we cannot progress spiritually unless we render obedience to God with willing and cheerful hearts.
b
10:101.
907
He regards Divine commandments as a burden and finds physical difficulty and mental trouble in carrying them out. His bosom, as it were, becomes narrow like one who is climbing up a steep height.
لِیَمِیۡزَ اللّٰہُ الۡخَبِیۡثَ مِنَ الطَّیِّبِ وَیَجۡعَلَ الۡخَبِیۡثَ بَعۡضَہٗ عَلٰی بَعۡضٍ فَیَرۡکُمَہٗ جَمِیۡعًا فَیَجۡعَلَہٗ فِیۡ جَہَنَّمَ ۚ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
3:180.
3:180.
3:180.
Commentary:
The words, separate the bad from the good, refer to the first part of the previous verse, giving the reason for the defeat and failure of the disbelievers. God would cause their war against Islam to end in their defeat so that He might distinguish the righteous from the unrighteous. Similarly, the latter part of this verse, viz. put the bad, one upon another, and heap them up all together, and then cast them into Hell, corresponds to the latter part of the previous verse, viz. that the disbelievers shall be gathered into Hell. The words, heap them up all together, imply that as the disbelievers made a common cause against Islam, they would, as it were, all be heaped up into a bundle and then thrown into the fire of Hell as one huge piece of fuel.
b
3:180.
b
3:180.
1126
Commentary:
The words, separate the bad from the good, refer to the first part of the previous verse, giving the reason for the defeat and failure of the disbelievers. God would cause their war against Islam to end in their defeat so that He might distinguish the righteous from the unrighteous. Similarly, the latter part of this verse, viz. put the bad, one upon another, and heap them up all together, and then cast them into Hell, corresponds to the latter part of the previous verse, viz. that the disbelievers shall be gathered into Hell. The words, heap them up all together, imply that as the disbelievers made a common cause against Islam, they would, as it were, all be heaped up into a bundle and then thrown into the fire of Hell as one huge piece of fuel.
b
3:180.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ تَتَّقُوا اللّٰہَ یَجۡعَل لَّکُمۡ فُرۡقَانًا وَّیُکَفِّرۡ عَنۡکُمۡ سَیِّاٰتِکُمۡ وَیَغۡفِرۡ لَکُمۡ ۗ وَاللّٰہُ ذُو الۡفَضۡلِ الۡعَظِیۡمِ
18:6; 64:10; 66:9.
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
48:6; 64:10; 66:9.
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
b
18:6; 64:10; 66:9.
544
فُرْقَانْ (Furqan) 的意思是: (1) 可以区分正确和错误的事物; (2) 证明或明证或论证; (3) 帮助或胜利; (4) 黎明 (Lane)。
a
48:6; 64:10; 66:9.
1118
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
a
18:6; 64:10; 66:9.
1114
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).