لِتَأْكُلُوا۟
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "لِتَأْكُلُوا۟".
وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ وَأَنتُمْ تَعْلَمُونَ
4:30, 162; 9:34.
قرآن کریم اکثر قومی زندگی پر زور دینے کے لئے عام انسانوں یا اپنے اہل ملک یا اہل قوم کی اشیاء کو اپنی اشیاء کہہ کر پکارتا ہے تا اس طرف اشارہ کرے کہ جو اپنی قوم کے افراد کو نقصان پہنچاتا ہے وہ اپنے آپ کو نقصان پہنچاتا ہے۔ یہاں بھی اپنے مال سے مراد دوسرے بنی نوع انسان کے اموال ہیں لیکن مذکورہ بالا اصول کی طرف توجہ دلانے کے لئے اپنے مال کہہ کر انہیں پکارا ہے۔ اس سورت کے رکوع ۱۰ میں فرمایا اِذْ اَخَذْنَا مِیْثَاقَکُمْ لَاتُسْفِکُوْنَ دِمَآءَ کُمْ وَلَاتُخْرِجُوْنَ اَنْفُسَکُمْ مِّنْ دِیَارِکُمْ (البقرۃ: ۸۵) پھر آگے چل کر فرمایا ثُمَّ اَنْتُمْ ھٰٓؤُلَآءِ تَقْت
4:30, 162; 9:34.
In order to emphasize communal or national unity the Qur’an often refers to other Muslims’ property as "your property." So here also other Muslims’ property is spoken of as "your property."
The commandment relating to fasting enjoined Muslims to refrain from eating and drinking within specified periods with a view to attaining piety and righteousness. This was the most opportune time to remind them that unlawful eating, i.e. unlawful acquisition of wealth, must all the more be scrupulously avoided. Incidentally, the verse forcefully condemns the practice of giving and taking bribe.
4:30, 162; 9:34.
Important Words:
تدلوا (offer it) is derived from ادلی which again is derived from دلا. They say دلاالدلو, he let down the bucket (into the well), or he pulled it up. ادلی means, he let down the bucket (into the well.) ادلی الیه بمال means, he offered or gave him money (Aqrab).
Commentary:
The commandment relating to fasting enjoined Muslims to refrain from lawful eating and drinking within specified periods with a view to attaining piety and righteousness. This was thus the most opportune time to remind the people that unlawful eating, i.e. unlawful acquisition of wealth, must be all the more scrupulously avoided. Indeed, one of the greatest evils prevailing in the world is the practice of devouring other men’s property by means of falsehood, fraud and litigation. Many a sin is nothing but an offshoot of this evil. Islam condemns the practice of taking another man’s property without his knowledge or consent. Similarly, it is unlawful to appropriate another person’s possessions by means of false litigation. If a man takes possession of a property that does not belong to him by right, it will prove the ruin of him, even if a court of justice should decree the property as his. Says the Holy Prophet: "Beware! I am but a man like you and it sometimes happens that a litigant comes to me and he is more eloquent than his opponent, and I, after listening to his arguments, may give my decision in his favour. But if the property is really not his, my decision will not make it his in the sight of God; in that case it is nothing but a piece of burning fire; so let him put this fire into his belly if he likes, or let him leave it" (Bukhari).
The verse cuts at the root of the evil that has made its appearance in the present age even among those who lay claim to culture and enlightenment. People generally do not deem it worthwhile to consider what right is. All that is seen is how the judge decides. When a judge awards a property to a man, he eagerly takes possession of it without the slightest compunction, even if it happens not to belong to him by right. It never occurs to him that in the sight of God he is no less a usurper than he who forcibly seizes another man’s property.
Incidentally the verse also forcefully condemns the practice of the giving and taking of bribe which unfortunately is so rampant nowadays. In many countries justice has actually to be bought. What is still worse is that through this evil practice, the door of justice is often closed to a rightful owner. The practice is to be found even in some advanced Western countries and is said to be prevalent in certain parts of the New World. The Holy Prophet has condemned it in the strongest of terms saying: "The taker and giver of a bribe are alike, and both stand accursed" (Tirmidhi).
a
4:30, 162; 9:34.
2
قرآن کریم اکثر قومی زندگی پر زور دینے کے لئے عام انسانوں یا اپنے اہل ملک یا اہل قوم کی اشیاء کو اپنی اشیاء کہہ کر پکارتا ہے تا اس طرف اشارہ کرے کہ جو اپنی قوم کے افراد کو نقصان پہنچاتا ہے وہ اپنے آپ کو نقصان پہنچاتا ہے۔ یہاں بھی اپنے مال سے مراد دوسرے بنی نوع انسان کے اموال ہیں لیکن مذکورہ بالا اصول کی طرف توجہ دلانے کے لئے اپنے مال کہہ کر انہیں پکارا ہے۔ اس سورت کے رکوع ۱۰ میں فرمایا اِذْ اَخَذْنَا مِیْثَاقَکُمْ لَاتُسْفِکُوْنَ دِمَآءَ کُمْ وَلَاتُخْرِجُوْنَ اَنْفُسَکُمْ مِّنْ دِیَارِکُمْ (البقرۃ: ۸۵) پھر آگے چل کر فرمایا ثُمَّ اَنْتُمْ ھٰٓؤُلَآءِ تَقْت
a
4:30, 162; 9:34.
195
Important Words:
تدلوا (offer it) is derived from ادلی which again is derived from دلا. They say دلاالدلو, he let down the bucket (into the well), or he pulled it up. ادلی means, he let down the bucket (into the well.) ادلی الیه بمال means, he offered or gave him money (Aqrab).
Commentary:
The commandment relating to fasting enjoined Muslims to refrain from lawful eating and drinking within specified periods with a view to attaining piety and righteousness. This was thus the most opportune time to remind the people that unlawful eating, i.e. unlawful acquisition of wealth, must be all the more scrupulously avoided. Indeed, one of the greatest evils prevailing in the world is the practice of devouring other men’s property by means of falsehood, fraud and litigation. Many a sin is nothing but an offshoot of this evil. Islam condemns the practice of taking another man’s property without his knowledge or consent. Similarly, it is unlawful to appropriate another person’s possessions by means of false litigation. If a man takes possession of a property that does not belong to him by right, it will prove the ruin of him, even if a court of justice should decree the property as his. Says the Holy Prophet: "Beware! I am but a man like you and it sometimes happens that a litigant comes to me and he is more eloquent than his opponent, and I, after listening to his arguments, may give my decision in his favour. But if the property is really not his, my decision will not make it his in the sight of God; in that case it is nothing but a piece of burning fire; so let him put this fire into his belly if he likes, or let him leave it" (Bukhari).
The verse cuts at the root of the evil that has made its appearance in the present age even among those who lay claim to culture and enlightenment. People generally do not deem it worthwhile to consider what right is. All that is seen is how the judge decides. When a judge awards a property to a man, he eagerly takes possession of it without the slightest compunction, even if it happens not to belong to him by right. It never occurs to him that in the sight of God he is no less a usurper than he who forcibly seizes another man’s property.
Incidentally the verse also forcefully condemns the practice of the giving and taking of bribe which unfortunately is so rampant nowadays. In many countries justice has actually to be bought. What is still worse is that through this evil practice, the door of justice is often closed to a rightful owner. The practice is to be found even in some advanced Western countries and is said to be prevalent in certain parts of the New World. The Holy Prophet has condemned it in the strongest of terms saying: "The taker and giver of a bribe are alike, and both stand accursed" (Tirmidhi).
a
4:30, 162; 9:34.
215A
In order to emphasize communal or national unity the Qur’an often refers to other Muslims’ property as "your property." So here also other Muslims’ property is spoken of as "your property."
216
The commandment relating to fasting enjoined Muslims to refrain from eating and drinking within specified periods with a view to attaining piety and righteousness. This was the most opportune time to remind them that unlawful eating, i.e. unlawful acquisition of wealth, must all the more be scrupulously avoided. Incidentally, the verse forcefully condemns the practice of giving and taking bribe.
وَهُوَ ٱلَّذِى سَخَّرَ ٱلْبَحْرَ لِتَأْكُلُوا۟ مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا۟ مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى ٱلْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
35:13; 45:13.
35:13; 45:13.
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also a great highway for travel and commerce and an important source of food for man.
35:13; 45:13.
Important Words:
طریا (fresh) is active participle from طری or طرو. They say طری اللحم او طرو i.e. the flesh-meat was or became fresh, juicy or moist. طری also means, it became new; was newly made or done; was renewed. طراہ (tarra-hu) means, he rendered it fresh or juicy. طری الطیب means, he rendered perfume fragrant by admixtures. طری البناء means, he plastered or coated the building with clay or mud. طری therefore means fresh, juicy or moist; (Lane & Aqrab).
مواخر (ploughing) is the plural of ماخرة which is active participle from مخر. They say مخر السابح i.e. the swimmer clave the water with his arms in swimming. مخرت السفینةmeans, the ship clave the water with its stem and ran; clave the water with a noise; ran cleaving the water with a noise; faced the wind in her course; advanced and retired. The primary signification of مخر is the act of cleaving; and it also signifies the making of a noise or sound. ماخرة means, ships cleaving the water with their stems; or thrusting the water with their stems; or the sound of the running whereof, by means of the wind, is heard; or running; or advancing and retiring by means of the wind (Lane & Aqrab).
Commentary:
In the preceding verses mention was made of those things which grew on land or of which man could enjoy the benefit on land. In this verse, however, mention is made of water and things that grow therein. It may be noted that while speaking of the sea the same expression سخر (He has pressed into service) has been used in this verse as in the case of the night and day and heavenly bodies in v. 13, the expression بامرہ (by His command) which occurs in that verse has been dropped in the present verse. This is because heavenly bodies and the alternation of night and day are beyond man’s control and the benefits man derives from them are gratuitous and independent of any labour or effort on his part; therefore when mentioning them the expression, (by His command) has been used. But because for the benefits that man derives from the sea he has to make some effort in the making of boats, etc., this expression has been left out.
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also the highway for travel and commerce and an important source of food for man. It is quite obvious that God Who has made such vast provision for the physical needs of man could not have failed to make similar provision for his moral and spiritual needs.
The verse also suggests that although water is so essential for man and is present in such abundance in the sea it is unfit either for drinking or for irrigation purposes unless it is distilled by process of evaporation and is made usable. In the same way the mere existence of moral and spiritual truths in the world can be of no avail to man unless they are purified of all dross and are so assorted and presented as to suit his needs.
The subject of the uses and benefits of water for man began with 11th verse and is continued in the following verses. The theme is developed in all these verses that it is on water that men and animals have to depend for their food and that the sun, the moon, and the stars too have some sort of connection with water. The sun causes the water of the sea to evaporate, and then the same returns to us purified in the form of rainwater. This theme of the various uses of water leads us to a much nobler spiritual theme. It is that although we have water in the sea yet we cannot turn it into clouds. Similarly, though we possess reason and intellect, yet unless the water of revelation comes down from heaven our reasoning faculties alone can be of no avail to us to frame a perfect Law that may conduce to our moral and spiritual well-being.
b
35:13; 45:13.
a
35:13; 45:13.
1816
Important Words:
طریا (fresh) is active participle from طری or طرو. They say طری اللحم او طرو i.e. the flesh-meat was or became fresh, juicy or moist. طری also means, it became new; was newly made or done; was renewed. طراہ (tarra-hu) means, he rendered it fresh or juicy. طری الطیب means, he rendered perfume fragrant by admixtures. طری البناء means, he plastered or coated the building with clay or mud. طری therefore means fresh, juicy or moist; (Lane & Aqrab).
مواخر (ploughing) is the plural of ماخرة which is active participle from مخر. They say مخر السابح i.e. the swimmer clave the water with his arms in swimming. مخرت السفینةmeans, the ship clave the water with its stem and ran; clave the water with a noise; ran cleaving the water with a noise; faced the wind in her course; advanced and retired. The primary signification of مخر is the act of cleaving; and it also signifies the making of a noise or sound. ماخرة means, ships cleaving the water with their stems; or thrusting the water with their stems; or the sound of the running whereof, by means of the wind, is heard; or running; or advancing and retiring by means of the wind (Lane & Aqrab).
Commentary:
In the preceding verses mention was made of those things which grew on land or of which man could enjoy the benefit on land. In this verse, however, mention is made of water and things that grow therein. It may be noted that while speaking of the sea the same expression سخر (He has pressed into service) has been used in this verse as in the case of the night and day and heavenly bodies in v. 13, the expression بامرہ (by His command) which occurs in that verse has been dropped in the present verse. This is because heavenly bodies and the alternation of night and day are beyond man’s control and the benefits man derives from them are gratuitous and independent of any labour or effort on his part; therefore when mentioning them the expression, (by His command) has been used. But because for the benefits that man derives from the sea he has to make some effort in the making of boats, etc., this expression has been left out.
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also the highway for travel and commerce and an important source of food for man. It is quite obvious that God Who has made such vast provision for the physical needs of man could not have failed to make similar provision for his moral and spiritual needs.
The verse also suggests that although water is so essential for man and is present in such abundance in the sea it is unfit either for drinking or for irrigation purposes unless it is distilled by process of evaporation and is made usable. In the same way the mere existence of moral and spiritual truths in the world can be of no avail to man unless they are purified of all dross and are so assorted and presented as to suit his needs.
The subject of the uses and benefits of water for man began with 11th verse and is continued in the following verses. The theme is developed in all these verses that it is on water that men and animals have to depend for their food and that the sun, the moon, and the stars too have some sort of connection with water. The sun causes the water of the sea to evaporate, and then the same returns to us purified in the form of rainwater. This theme of the various uses of water leads us to a much nobler spiritual theme. It is that although we have water in the sea yet we cannot turn it into clouds. Similarly, though we possess reason and intellect, yet unless the water of revelation comes down from heaven our reasoning faculties alone can be of no avail to us to frame a perfect Law that may conduce to our moral and spiritual well-being.
b
35:13; 45:13.
1536
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also a great highway for travel and commerce and an important source of food for man.