ROOT غ ن ي
70 verses • 26 derived words
📖 Lane's Lexicon
Classical definitions for root غني
Morphology Tree
Lemmas and their derived stems found in the Quran.
اسۡتَغۡنٰی
Lemmaاَغۡنَتۡ
Lemmaاَغۡنٰی
Lemmaغَنِیّ
Lemmaمُّغۡنُوۡنۡ
LemmaOther / General
Occurrences in Quran
Found 70 verses containing words derived from "g h n y".
۞ قَوۡلٌ مَّعۡرُوۡفٌ وَّمَغۡفِرَۃٌ خَیۡرٌ مِّنۡ صَدَقَۃٍ یَّتۡبَعُہَاۤ اَذًی ۗ وَاللّٰہُ غَنِیٌّ حَلِیۡمٌ
47:22.
It is better that one should say a kind word of sympathy or of excuse to the person who asks for help than that he should first help him and then follow it up with injury; or that he should try to cover and conceal the want of the person who comes to him for help and refrain from talking about it to others so that he may not feel humbled and humiliated, that being the significance of Maghfirat.
47:22.
Important Words:
غنی (Self-Sufficient) is from the verb غنی which means, he was or became free from want; he was in a state of competence or sufficiency; he was rich and wealthy. Thus غنی means, one free from want; one who is in a state of competence or sufficiency; one who is rich and wealthy. الغنی is one of the names of God, meaning the Self-Sufficient; One Who has no need of anyone in anything (Lane).
Commentary:
The divine attribute of Self-Sufficient has been used to suggest that if money spent in the cause of God is to be followed by "taunt" and "injury," it need not be spent at all, for He is Self-Sufficient. He needs no money. The order to spend is meant for the good of those who spend. So if the act of spending is abused and becomes a source of demoralization, God does not approve of such spending. The attribute حلیم (Forbearing) which also means "wise" and "intelligent" has been used here to suggest that the injunctions to spend money in the cause of God are given not because He stands in need of money but because He, the Wise God, knows that such acts are conducive to the good of man himself, the significance of "Forbearing" hinting that though God is slow in punishing, yet if such men continue undoing their own good actions by injuring the feelings of others, He would have to chastise them.
The clause, A kind word and forgiveness are better than charity followed by injury, signifies that it is better to refrain from spending at all, if spending is to be followed by injury. In that case one should say قول معروف i.e. a kind word of sympathy or excuse to the person who asks for help, rather than give him help and then follow it up with injury. One should also observe an attitude of مغفرة (forgiveness) which literally means "covering up", i.e. one should cover and conceal the want of the person who comes for help and refrain from talking about it to others so that he may not feel ashamed. Or مغفرة may signify forgiveness on the part of him who asks for help, i.e. he should forgive the person who expresses his inability to render help. Again, in case the spending spoken of in the verse refers to spending in national needs, قول معروف (kind word) would mean expression of good opinion, i.e. if one cannot spend without following it up with injury, i.e. without criticizing those responsible for national expenditure, one had better refrain from spending at all.
c
47:22.
202
对请求帮助的人说句同情或见谅的好话要比先帮助他随后损害他要好得多; 或者他应该设法掩盖和隐藏前来帮助的人的贫困, 并且不要向别人谈及此事, 以免他感到自卑和受辱。这就是 مَغْفِرَةْ (Maghfirat) 宽恕的意义。
b
47:22.
270
Important Words:
غنی (Self-Sufficient) is from the verb غنی which means, he was or became free from want; he was in a state of competence or sufficiency; he was rich and wealthy. Thus غنی means, one free from want; one who is in a state of competence or sufficiency; one who is rich and wealthy. الغنی is one of the names of God, meaning the Self-Sufficient; One Who has no need of anyone in anything (Lane).
Commentary:
The divine attribute of Self-Sufficient has been used to suggest that if money spent in the cause of God is to be followed by "taunt" and "injury," it need not be spent at all, for He is Self-Sufficient. He needs no money. The order to spend is meant for the good of those who spend. So if the act of spending is abused and becomes a source of demoralization, God does not approve of such spending. The attribute حلیم (Forbearing) which also means "wise" and "intelligent" has been used here to suggest that the injunctions to spend money in the cause of God are given not because He stands in need of money but because He, the Wise God, knows that such acts are conducive to the good of man himself, the significance of "Forbearing" hinting that though God is slow in punishing, yet if such men continue undoing their own good actions by injuring the feelings of others, He would have to chastise them.
The clause, A kind word and forgiveness are better than charity followed by injury, signifies that it is better to refrain from spending at all, if spending is to be followed by injury. In that case one should say قول معروف i.e. a kind word of sympathy or excuse to the person who asks for help, rather than give him help and then follow it up with injury. One should also observe an attitude of مغفرة (forgiveness) which literally means "covering up", i.e. one should cover and conceal the want of the person who comes for help and refrain from talking about it to others so that he may not feel ashamed. Or مغفرة may signify forgiveness on the part of him who asks for help, i.e. he should forgive the person who expresses his inability to render help. Again, in case the spending spoken of in the verse refers to spending in national needs, قول معروف (kind word) would mean expression of good opinion, i.e. if one cannot spend without following it up with injury, i.e. without criticizing those responsible for national expenditure, one had better refrain from spending at all.
b
47:22.
332
It is better that one should say a kind word of sympathy or of excuse to the person who asks for help than that he should first help him and then follow it up with injury; or that he should try to cover and conceal the want of the person who comes to him for help and refrain from talking about it to others so that he may not feel humbled and humiliated, that being the significance of Maghfirat.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَنۡفِقُوۡا مِنۡ طَیِّبٰتِ مَا کَسَبۡتُمۡ وَمِمَّاۤ اَخۡرَجۡنَا لَکُمۡ مِّنَ الۡاَرۡضِ ۖ وَلَا تَیَمَّمُوا الۡخَبِیۡثَ مِنۡہُ تُنۡفِقُوۡنَ وَلَسۡتُمۡ بِاٰخِذِیۡہِ اِلَّاۤ اَنۡ تُغۡمِضُوۡا فِیۡہِ ۚ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ غَنِیٌّ حَمِیۡدٌ
The verse implies that believers should spend in the cause of God what is good and pure; for even a lawfully earned property might include things that are bad. Old and used things may be given to the poor, but worn out articles of use alone should not be singled out for that purpose.
Important Words:
تیمموا (seek) is derived from یم or ام. They say یمه i.e. he sought it. یمم فلانابرمح means, he sought and singled out that person for attacking with his spear. تیمم الامر means, he sought and singled out the affair. تیمم للصلوة means, he performed what is termed تیمم for his Prayers, i.e. instead of performing the prescribed ablution with water he sought dust and touching it with his hands passed them over his face, etc. (Aqrab & Mufradat).
خبیث (bad) is derived from خبث i.e. he or it was or became bad or foul or abominable or wicked or filthy or impure (Lane).
تغمضوا (connive) is derived from اغمض which again is derived from غمض i.e. it became hidden and concealed. غمض فی الکلامmeans, he made his speech obscure, and abstained from making it clear in meaning. اغمض means, he closed, or shut his eyes; he connived at something so as to practically treat it as something unseen or hidden. اغمض فی البیع means, he demanded a lowering of the price of a thing owing to its badness. اغمض عنه فی البیع means, he connived at the bad quality of the thing and was not strict settling its price (Aqrab & Lane).
Commentary:
The verse implies that believers should not only spend in the cause of Allah but should spend what is good and pure; for even a lawfully-earned property might include things that are bad. They should not deliberately select worthless and worn out things for the purpose of charity. Old and second-hand things may indeed be given to the poor, but such things should not be specially selected or singled out for this purpose. Indeed, a believer can be said to have properly discharged his duty for "spending" in the cause of Allah only if he spends "good things".
274
Important Words:
تیمموا (seek) is derived from یم or ام. They say یمه i.e. he sought it. یمم فلانابرمح means, he sought and singled out that person for attacking with his spear. تیمم الامر means, he sought and singled out the affair. تیمم للصلوة means, he performed what is termed تیمم for his Prayers, i.e. instead of performing the prescribed ablution with water he sought dust and touching it with his hands passed them over his face, etc. (Aqrab & Mufradat).
خبیث (bad) is derived from خبث i.e. he or it was or became bad or foul or abominable or wicked or filthy or impure (Lane).
تغمضوا (connive) is derived from اغمض which again is derived from غمض i.e. it became hidden and concealed. غمض فی الکلامmeans, he made his speech obscure, and abstained from making it clear in meaning. اغمض means, he closed, or shut his eyes; he connived at something so as to practically treat it as something unseen or hidden. اغمض فی البیع means, he demanded a lowering of the price of a thing owing to its badness. اغمض عنه فی البیع means, he connived at the bad quality of the thing and was not strict settling its price (Aqrab & Lane).
Commentary:
The verse implies that believers should not only spend in the cause of Allah but should spend what is good and pure; for even a lawfully-earned property might include things that are bad. They should not deliberately select worthless and worn out things for the purpose of charity. Old and second-hand things may indeed be given to the poor, but such things should not be specially selected or singled out for this purpose. Indeed, a believer can be said to have properly discharged his duty for "spending" in the cause of Allah only if he spends "good things".
337
The verse implies that believers should spend in the cause of God what is good and pure; for even a lawfully earned property might include things that are bad. Old and used things may be given to the poor, but worn out articles of use alone should not be singled out for that purpose.
اِنَّ الَّذِیۡنَ کَفَرُوۡا لَنۡ تُغۡنِیَ عَنۡہُمۡ اَمۡوٰلُہُمۡ وَلَاۤ اَوۡلٰدُہُمۡ مِّنَ اللّٰہِ شَیۡـًٔا ۖ وَّاُولٰٓئِکَ ہُمۡ وَقُوۡدُ النَّارِ
3:117; 58:18; 92:12; 111:3.
3:117; 58:18; 92:12; 111:3.
As all these verses have particular reference to Christians the word "disbelievers" occurring in the verse under comment may apply to them.
3:117; 58:18; 92:12; 111:3.
Important Words:
لن تغنی (shall not avail) is derived from غنی i.e. he became free from want; or he was in a state of competence or sufficiency; or he became rich. اغناہ means, he made him free from want; or put him in a state of sufficiency or competence; or he made him rich. ما یغنی عنك ھذا means, this shall not suffice or satisfy thee; or shall not stand thee in good stead; or shall not avail or profit thee (Taj).
Commentary:
As these verses have particular reference to Christians, the word "disbelievers" occurring in this verse may apply to them. Thus the verse contains a great prophecy; for though at the time of its revelation Christians were not strong or numerous, yet the time was to come when they were destined to be so. Indeed, they became the wealthiest people in the whole world and their progeny has spread over entire continents. But that cannot protect them from God’s punishment. Their very wealth and number have become the cause of their destruction and, as predicted in the verse, they are now being punished with fire in the form of shots, shells and incendiary bombs. The verse may also refer to the Day of Judgement, spoken of in the preceding verse, when nothing shall avail the Christian nations against the punishment of God.
The verse may also apply to the infidels of Mecca, all of whose efforts against the Holy Prophet came to naught, whose wealth fell into Muslim hands and whose children joined the fold of Islam in large numbers. In this case "fire" would mean either the fire of Hell or the fire of war which they themselves had kindled against Islam but which finally proved their own ruin.
b
3:117; 58:18; 92:12; 111:3.
a
3:117; 58:18; 92:12; 111:3.
302
Important Words:
لن تغنی (shall not avail) is derived from غنی i.e. he became free from want; or he was in a state of competence or sufficiency; or he became rich. اغناہ means, he made him free from want; or put him in a state of sufficiency or competence; or he made him rich. ما یغنی عنك ھذا means, this shall not suffice or satisfy thee; or shall not stand thee in good stead; or shall not avail or profit thee (Taj).
Commentary:
As these verses have particular reference to Christians, the word "disbelievers" occurring in this verse may apply to them. Thus the verse contains a great prophecy; for though at the time of its revelation Christians were not strong or numerous, yet the time was to come when they were destined to be so. Indeed, they became the wealthiest people in the whole world and their progeny has spread over entire continents. But that cannot protect them from God’s punishment. Their very wealth and number have become the cause of their destruction and, as predicted in the verse, they are now being punished with fire in the form of shots, shells and incendiary bombs. The verse may also refer to the Day of Judgement, spoken of in the preceding verse, when nothing shall avail the Christian nations against the punishment of God.
The verse may also apply to the infidels of Mecca, all of whose efforts against the Holy Prophet came to naught, whose wealth fell into Muslim hands and whose children joined the fold of Islam in large numbers. In this case "fire" would mean either the fire of Hell or the fire of war which they themselves had kindled against Islam but which finally proved their own ruin.
b
3:117; 58:18; 92:12; 111:3.
375
As all these verses have particular reference to Christians the word "disbelievers" occurring in the verse under comment may apply to them.
فِیۡہِ اٰیٰتٌۢ بَیِّنٰتٌ مَّقَامُ اِبۡرٰہِیۡمَ ۖ وَمَنۡ دَخَلَہٗ کَانَ اٰمِنًا ۗ وَلِلّٰہِ عَلَی النَّاسِ حِجُّ الۡبَیۡتِ مَنِ اسۡتَطَاعَ اِلَیۡہِ سَبِیۡلًا ۚ وَمَنۡ کَفَرَ فَاِنَّ اللّٰہَ غَنِیٌّ عَنِ الۡعٰلَمِیۡنَ
2:126.
14:36; 28:58; 29:68.
22:28.
After alluding to the historical evidence in favour of the Ka‘bah, the Qur’an proceeds to adduce three reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the Centre of God’s religion for all times: (a) Abraham, the great Patriarch prayed here; (b) it gives peace and security; (c) it shall ever remain the Centre to which men from different countries and diverse nations will resort for Pilgrimage.
2:126.
14:36; 28:58; 29:68.
22:28.
Commentary:
After alluding to the historical evidence in favour of the Ka‘bah, the Quran proceeds to state that reason also demands that the Ka‘bah should be adopted as the Qiblah. The verse gives reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the centre of God’s religion.
The first reason, as hinted in the words, the place of Abraham, is that Abraham came and prayed here. Jews and Christians, to both of whom Abraham is worthy of great reverence, have to admit that Abraham visited the place. Therefore, it cannot be denied that it is a blessed place.
The second reason, referred to in the words whoso enters it enters peace, is that the Ka‘bah not only promises but also affords peace and security to those who enter it. This promise has been literally fulfilled. Temporally, God has ever protected it against wars and invasions both in ancient and modern times. The way in which Abrahah, ruler of Yemen, and his hosts were destroyed when they tried to invade the Ka‘bah and the way in which this territory, which then formed a part of the dominion of Turkey, was kept outside the conflict during the First World War (1914-18) afford remarkable instances of how miraculously God protects the Ka‘bah. Unlike the sacred places of other nations, it has never fallen into the hands of a people who would not revere it. Even in the Days of Ignorance when the different tribes of pagan Arabia were constantly at war with one another, the territory of the Ka‘bah was held to be sacred and no fighting was allowed therein. Spiritually, also, it is a place of security for those who enter it in the spiritual sense, i.e.embrace the religion of Islam. They become recipients of divine favours and enjoy security from the punishment of God.
The third reason which entitles the Ka‘bah to be adopted as the Qiblah is hinted at in the words, pilgrimage to the House is a duty which men…owe to God. The verse contains an implied promise on the part of God that the Ka‘bah shall ever continue to be the centre to which men of different countries and diverse nations will resort for Pilgrimage. The fulfilment of this promise is proof of the fact that the Ka‘bah has indeed been designed by God to be the Qiblah of all nations.
Every Muslim who can find a way to Mecca is bound to perform Pilgrimage to the Ka‘bah once in his lifetime. If he performs it more than once, it is regarded as a supererogatory act of devotion.
The words, who can find a way thither, embody three conditions: (1) one should have the necessary conveyance for performing the journey; (2) one should have the necessary money to bear the expenses; and (3) there should be peace and security on the way (Dawud). If a person is sick, he is supposed to have no "way" and Pilgrimage does not become obligatory on him.
The words, and whoever disbelieves (let him remember) that Allah is surely independent of all creatures, signify that whoever refuses to accept the Ka‘bah as the Qiblah, in spite of the arguments given in its favour, should remember that these commandments have been given for the good of man himself; so if he does not act upon them, he only harms himself and does no harm to God, Who is "Independent of all creatures".
The object of Pilgrimage is to accustom men to leave their home and country and suffer separation from relatives and friends for the sake of God. The Pilgrimage to Mecca is also a symbol of the respect shown to places where the will of God was specially manifested and a reminder of the incidents connected with that manifestation. It reminds believers of the long and hazardous journey of Abraham and Ishmael to the desert valley of Mecca and of Ishmael’s being left in that desert by Abraham; it tells them in speechless eloquence how those who make sacrifices in the way of God are protected and honoured by him; and it fosters their faith in the power and might of God. Again, the pilgrim, on finding himself near the place which has, from the beginning of the world, been dedicated to the worship of God, is sure to experience a peculiar spiritual association with those who have, through centuries, been bound together by the love and remembrance of God.
Beside this, the Pilgrimage to Mecca has great social and political significance; for Muslims from all parts of the world who meet here once a year can exchange views and establish and renew relations of love and brotherhood. They have opportunities of acquainting themselves with the problems that confront Muslims in different countries, of copying one another’s good points, profiting by one another’s experience and of cooperating with one another. It is, however, a matter of great regret that at present little advantage is being taken of this aspect of the Pilgrimage.
c
2:126.
d
14:36; 28:58; 29:68.
e
22:28.
263
在提及有利于天房的历史证据后, «古兰经» 接着列举三个原因来说明天房是有资格被选定为朝向的, 即那里在任何时候都是安拉的宗教中心: (a) 伟大的众圣之父, 伊布拉欣在此祈祷过; (b) 这里和平安全; (c) 它将永远是各国人民和不同的民族朝觐的中心。
b
2:126.
c
14:36; 28:58; 29:68.
d
22:28.
384
Commentary:
After alluding to the historical evidence in favour of the Ka‘bah, the Quran proceeds to state that reason also demands that the Ka‘bah should be adopted as the Qiblah. The verse gives reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the centre of God’s religion.
The first reason, as hinted in the words, the place of Abraham, is that Abraham came and prayed here. Jews and Christians, to both of whom Abraham is worthy of great reverence, have to admit that Abraham visited the place. Therefore, it cannot be denied that it is a blessed place.
The second reason, referred to in the words whoso enters it enters peace, is that the Ka‘bah not only promises but also affords peace and security to those who enter it. This promise has been literally fulfilled. Temporally, God has ever protected it against wars and invasions both in ancient and modern times. The way in which Abrahah, ruler of Yemen, and his hosts were destroyed when they tried to invade the Ka‘bah and the way in which this territory, which then formed a part of the dominion of Turkey, was kept outside the conflict during the First World War (1914-18) afford remarkable instances of how miraculously God protects the Ka‘bah. Unlike the sacred places of other nations, it has never fallen into the hands of a people who would not revere it. Even in the Days of Ignorance when the different tribes of pagan Arabia were constantly at war with one another, the territory of the Ka‘bah was held to be sacred and no fighting was allowed therein. Spiritually, also, it is a place of security for those who enter it in the spiritual sense, i.e.embrace the religion of Islam. They become recipients of divine favours and enjoy security from the punishment of God.
The third reason which entitles the Ka‘bah to be adopted as the Qiblah is hinted at in the words, pilgrimage to the House is a duty which men…owe to God. The verse contains an implied promise on the part of God that the Ka‘bah shall ever continue to be the centre to which men of different countries and diverse nations will resort for Pilgrimage. The fulfilment of this promise is proof of the fact that the Ka‘bah has indeed been designed by God to be the Qiblah of all nations.
Every Muslim who can find a way to Mecca is bound to perform Pilgrimage to the Ka‘bah once in his lifetime. If he performs it more than once, it is regarded as a supererogatory act of devotion.
The words, who can find a way thither, embody three conditions: (1) one should have the necessary conveyance for performing the journey; (2) one should have the necessary money to bear the expenses; and (3) there should be peace and security on the way (Dawud). If a person is sick, he is supposed to have no "way" and Pilgrimage does not become obligatory on him.
The words, and whoever disbelieves (let him remember) that Allah is surely independent of all creatures, signify that whoever refuses to accept the Ka‘bah as the Qiblah, in spite of the arguments given in its favour, should remember that these commandments have been given for the good of man himself; so if he does not act upon them, he only harms himself and does no harm to God, Who is "Independent of all creatures".
The object of Pilgrimage is to accustom men to leave their home and country and suffer separation from relatives and friends for the sake of God. The Pilgrimage to Mecca is also a symbol of the respect shown to places where the will of God was specially manifested and a reminder of the incidents connected with that manifestation. It reminds believers of the long and hazardous journey of Abraham and Ishmael to the desert valley of Mecca and of Ishmael’s being left in that desert by Abraham; it tells them in speechless eloquence how those who make sacrifices in the way of God are protected and honoured by him; and it fosters their faith in the power and might of God. Again, the pilgrim, on finding himself near the place which has, from the beginning of the world, been dedicated to the worship of God, is sure to experience a peculiar spiritual association with those who have, through centuries, been bound together by the love and remembrance of God.
Beside this, the Pilgrimage to Mecca has great social and political significance; for Muslims from all parts of the world who meet here once a year can exchange views and establish and renew relations of love and brotherhood. They have opportunities of acquainting themselves with the problems that confront Muslims in different countries, of copying one another’s good points, profiting by one another’s experience and of cooperating with one another. It is, however, a matter of great regret that at present little advantage is being taken of this aspect of the Pilgrimage.
c
2:126.
d
14:36; 28:58; 29:68.
e
22:28.
444
After alluding to the historical evidence in favour of the Ka‘bah, the Qur’an proceeds to adduce three reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the Centre of God’s religion for all times: (a) Abraham, the great Patriarch prayed here; (b) it gives peace and security; (c) it shall ever remain the Centre to which men from different countries and diverse nations will resort for Pilgrimage.
اِنَّ الَّذِیۡنَ کَفَرُوۡا لَنۡ تُغۡنِیَ عَنۡہُمۡ اَمۡوٰلُہُمۡ وَلَاۤ اَوۡلٰدُہُمۡ مِّنَ اللّٰہِ شَیۡـًٔا ۖ وَّاُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۚ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
3:11; 58:18.
3:11; 58:18.
3:11; 58:18.
Commentary:
If disbelievers employ their wealth and their children in opposition to God, this shall not serve as protection against Divine punishment which must overtake them. But if they employ their wealth and their children in order to win the pleasure of God, this is sure ultimately to lead to their guidance. A Companion of the Holy Prophet is reported to have once said to him that in the Days of Ignorance, i.e. before he accepted Islam, he had given a hundred camels in charity and asked him whether that charity would bring him any reward. The Holy Prophet promptly replied, "Your acceptance of Islam is a result of the very charity you practised" (Bukhari, ch. on Zakah).
e
3:11; 58:18.
a
3:11; 58:18.
401
Commentary:
If disbelievers employ their wealth and their children in opposition to God, this shall not serve as protection against Divine punishment which must overtake them. But if they employ their wealth and their children in order to win the pleasure of God, this is sure ultimately to lead to their guidance. A Companion of the Holy Prophet is reported to have once said to him that in the Days of Ignorance, i.e. before he accepted Islam, he had given a hundred camels in charity and asked him whether that charity would bring him any reward. The Holy Prophet promptly replied, "Your acceptance of Islam is a result of the very charity you practised" (Bukhari, ch. on Zakah).
e
3:11; 58:18.
لَّقَدۡ سَمِعَ اللّٰہُ قَوۡلَ الَّذِیۡنَ قَالُوۡۤا اِنَّ اللّٰہَ فَقِیۡرٌ وَّنَحۡنُ اَغۡنِیَآءُ ۘ سَنَکۡتُبُ مَا قَالُوۡا وَقَتۡلَہُمُ الۡاَنۡۢبِیَآءَ بِغَیۡرِ حَقٍّ وَّنَقُوۡلُ ذُوۡقُوۡا عَذَابَ الۡحَرِیۡقِ
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
5:65.
4:156.
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
5:65.
4:156.
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
c
5:65.
d
4:156.
1
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
a
5:65.
b
4:156.
464
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
a
5:65.
b
4:156.
538
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
وَابۡتَلُوا الۡیَتٰمٰی حَتّٰۤی اِذَا بَلَغُوا النِّکَاحَ فَاِنۡ اٰنَسۡتُمۡ مِّنۡہُمۡ رُشۡدًا فَادۡفَعُوۡۤا اِلَیۡہِمۡ اَمۡوٰلَہُمۡ ۖ وَلَا تَاۡکُلُوۡہَاۤ اِسۡرَافًا وَّبِدَارًا اَنۡ یَّکۡبَرُوۡا ۚ وَمَنۡ کَانَ غَنِیًّا فَلۡیَسۡتَعۡفِفۡ ۖ وَمَنۡ کَانَ فَقِیۡرًا فَلۡیَاۡکُلۡ بِالۡمَعۡرُوۡفِ ۚ فَاِذَا دَفَعۡتُمۡ اِلَیۡہِمۡ اَمۡوٰلَہُمۡ فَاَشۡہِدُوۡا عَلَیۡہِمۡ ۚ وَکَفٰی بِاللّٰہِ حَسِیۡبًا
Under no circumstances should the property of the orphans be made over to them before they attain puberty and are so mature of intellect as to take care of and properly manage it.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian, if he is poor, is, however, allowed a reasonable wage, which should be in proportion to the amount of work he does and to the value of the ward’s property.
The property should be handed over to the wards in the presence of reliable witnesses as the word "presence" hints.
Commentary:
Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.
But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.
The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.
The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.
489
Commentary:
Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.
But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.
The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.
The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.
567
Under no circumstances should the property of the orphans be made over to them before they attain puberty and are so mature of intellect as to take care of and properly manage it.
568
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian, if he is poor, is, however, allowed a reasonable wage, which should be in proportion to the amount of work he does and to the value of the ward’s property.
569
The property should be handed over to the wards in the presence of reliable witnesses as the word "presence" hints.
وَاِنۡ یَّتَفَرَّقَا یُغۡنِ اللّٰہُ کُلًّا مِّنۡ سَعَتِہٖ ۚ وَکَانَ اللّٰہُ وٰسِعًا حَکِیۡمًا
如果丈夫和妻子虽然竭尽全力想和睦相处, 但实在觉得难以生活在一起, 非要离异不可, 安拉答应给双方更合适的配偶。可是根据 «古兰经», 离婚是 “在所有允许的事情中, 是安拉最不愿见到的” (دَاؤُدْ كِتَابُ الطَّلَاق, Da’ud, Kitabut-Talaq)。
If, in spite of the husband and the wife having done their utmost to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties more suitable matches. But according to Islam divorce is "Of all permissible things most hateful in the eyes of God" (Dawud, ch. on Talaq).
Commentary:
If, in spite of the husband and the wife having done their best to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties out of His beneficence, i.e. they may find other and more suitable matches. How Islam looks upon divorce is vividly portrayed in a well-known hadith of the Holy Prophet, viz. "Of all permissible things divorce is most hateful in the eyes of God" (Dawud, ch. on Talaq).
351
如果丈夫和妻子虽然竭尽全力想和睦相处, 但实在觉得难以生活在一起, 非要离异不可, 安拉答应给双方更合适的配偶。可是根据 «古兰经», 离婚是 “在所有允许的事情中, 是安拉最不愿见到的” (دَاؤُدْ كِتَابُ الطَّلَاق, Da’ud, Kitabut-Talaq)。
596
Commentary:
If, in spite of the husband and the wife having done their best to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties out of His beneficence, i.e. they may find other and more suitable matches. How Islam looks upon divorce is vividly portrayed in a well-known hadith of the Holy Prophet, viz. "Of all permissible things divorce is most hateful in the eyes of God" (Dawud, ch. on Talaq).
681
If, in spite of the husband and the wife having done their utmost to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties more suitable matches. But according to Islam divorce is "Of all permissible things most hateful in the eyes of God" (Dawud, ch. on Talaq).
وَلِلّٰہِ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ وَلَقَدۡ وَصَّیۡنَا الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلِکُمۡ وَاِیَّاکُمۡ اَنِ اتَّقُوا اللّٰہَ ۚ وَاِنۡ تَکۡفُرُوۡا فَاِنَّ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۚ وَکَانَ اللّٰہُ غَنِیًّا حَمِیۡدًا
See 4:127.
42:14.
See 4:127.
42:14.
Important Words:
حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).
Commentary:
See the next verse.
a
4:127.
b
42:14.
a
See 4:127.
b
42:14.
597
Important Words:
حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).
Commentary:
See the next verse.
c
See 4:127.
d
42:14.
۞ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُوۡنُوۡا قَوّٰمِیۡنَ بِالۡقِسۡطِ شُہَدَآءَ لِلّٰہِ وَلَوۡ عَلٰۤی اَنۡفُسِکُمۡ اَوِ الۡوٰلِدَیۡنِ وَالۡاَقۡرَبِیۡنَ ۚ اِنۡ یَّکُنۡ غَنِیًّا اَوۡ فَقِیۡرًا فَاللّٰہُ اَوۡلٰی بِہِمَا ۖ فَلَا تَتَّبِعُوا الۡہَوٰۤی اَنۡ تَعۡدِلُوۡا ۚ وَاِنۡ تَلۡوٗۤا اَوۡ تُعۡرِضُوۡا فَاِنَّ اللّٰہَ کَانَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا
یعنی خداتعالیٰ کی خاطر سچی گواہی دیا کرو۔
5:9.
The expression, "against yourselves" may also signify "against your people or kith and kin". The words "parents and kindred" have been added to emphasize the force of the injunction.
The words also mean, lest you deviate.
5:9.
Important Words:
اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).
Commentary:
As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.
The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.
The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.
e
5:9.
352
“不利于你们自己” 这一用语, 也可意指 “不利于你们的宗教或亲戚朋友。” “父母和亲戚” 这几个字, 是加上去强调这一旨令的。
1
یعنی خداتعالیٰ کی خاطر سچی گواہی دیا کرو۔
a
5:9.
600
Important Words:
اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).
Commentary:
As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.
The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.
The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.
c
5:9.
682
The expression, "against yourselves" may also signify "against your people or kith and kin". The words "parents and kindred" have been added to emphasize the force of the injunction.
682A
The words also mean, lest you deviate.