قَضٰی
Appears 6 times in Quran
Derived Words (3)
Words derived from the stem "قَضٰی".
- caused his death
- accomplished
- had fulfilled
- have fulfilled
- He has decreed
- has commanded
Occurrences in Quran
Found 6 verses containing "قَضٰی".
وَدَخَلَ الۡمَدِیۡنَۃَ عَلٰی حِیۡنِ غَفۡلَۃٍ مِّنۡ اَہۡلِہَا فَوَجَدَ فِیۡہَا رَجُلَیۡنِ یَقۡتَتِلَانِ ہٰذَا مِنۡ شِیۡعَتِہٖ وَہٰذَا مِنۡ عَدُوِّہٖ ۖ فَاسۡتَغٰثَہُ الَّذِیۡ مِنۡ شِیۡعَتِہٖ عَلَی الَّذِیۡ مِنۡ عَدُوِّہٖ فَوَکَزَہٗ مُوۡسٰی فَقَضٰی عَلَیۡہِ ۖ قَالَ ہٰذَا مِنۡ عَمَلِ الشَّیۡطٰنِ ۖ اِنَّہٗ عَدُوٌّ مُّضِلٌّ مُّبِیۡنٌ
20:41; 26:20.
穆撒的性格是非常高贵的, 在主示的非常崇高的理想鼓舞之下, 他总是乐于帮助弱小而被压迫的民族; 因此在一个可怜的以色列人, 请求他的援助来对付那个傲慢而残忍的埃及人时, 他立刻去救他。
“这属于恶魔的行为” 这句话, 按照阿拉伯习用语的意思是, 某一罪恶的事情发生了, 也就是说, “恶魔唆使一个埃及人和一个以色列人打架, 而我不得不来帮助那被压迫的以色列人, 结果做了一件坏事” 即打死了一个人。否则, 这句话也可以作为对打死的那个埃及人讲的, 意思是, “这是你恶魔行为的下场”, 也就是说, “你的死是你自己邪恶和犯罪行为的结果”。穆撒没有用致命的武器而只是抵抗那个埃及人, 或是用拳头打他, 表明后者是偶然死亡的。显然, 在穆撒方面并没有打死他的意图。«古兰经»在这节经文中并没有提到穆撒说的那个埃及人的卑鄙行径。那个埃及人据说是强迫一个以色列女人和他通奸。这肯定会引起这节经文中所说的那次争吵, 最后引起穆撒的干预以及那埃及人的死亡 (《犹太百科全書》“Moses” 项下)。
یعنی آرام سے اپنے گھروں میں سو رہے تھے۔ دوپہر کو یا آدھی رات کو۔
گھونسا‘ جسے پنجابی میں مُکّا کہتے ہیں۔
یعنی شیطان نے میری قوم کے آدمی اور فرعون کی قوم کے آدمی کو غصہ دلا کر آپس میں لڑوادیا۔ اور مجھے اپنی قوم کے آدمی کی جو مظلوم تھا مدد کرنی پڑی اور فرعون کی قوم کا آدمی مر گیا۔
20:41; 26:20.
Being of a very noble nature and having been inspired by very high ideals, Moses was always ready to help weak and oppressed people; so when a poor Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, This is of Satan’s doing, according to Arabic idiom means that some evil thing has happened, i.e. 'Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing' i.e. the death of a person. Or the words might have been addressed to the dead Egyptian meaning, 'This is the outcome of your satanic deed,' i.e. 'Your death is the result of your own wickedness and transgression.' The fact that Moses used no lethal weapon and only repelled the Egyptian or struck him with his fist shows that the latter’s death was accidental. Evidently, there was no intention on Moses’s part to kill him. The Qur’an has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse. The Egyptian is reported to have forced an Israelite woman to commit adultery with him. It apparently led to the quarrel referred to in the verse and ultimately to Moses’s interference and the death of the Egyptian
20:41; 26:20.
Important Words:
وکزہ (struck him with his fist) means, he struck or beat him; he beat or struck him with his fist; he pushed or impelled or repelled him; he goaded him (Lane).
Commentary:
Being of a very noble nature and having been inspired by high ideals, Moses was always ready to help weak and oppressed people and so when a poor and weak Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, "this is of Satan’s doing," according to Arabic idiom means that some evil thing has happened, i.e. "Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing i.e. the death of a person." Or the words might have been addressed to the dead Egyptian meaning, "this is the outcome of your satanic deed," i.e. "your death is the result of your own wickedness and transgression." The fact that Moses used no lethal weapon and only repelled the Egyptian or at best struck him with his fist shows that the latter’s death was accidental. Clearly there was no intention on Moses’ part to cause it.
The Quran has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse but from Jewish Encyclopedia we know that the said Egyptian had forced an Israelite woman to commit adultery with him and that was indeed a devilish deed. It apparently led to the quarrel referred to in the verse and ultimately to Moses’ interference and the death of the Egyptian (Jew. Enc. under "Moses").
c
20:41; 26:20.
961
穆撒的性格是非常高贵的, 在主示的非常崇高的理想鼓舞之下, 他总是乐于帮助弱小而被压迫的民族; 因此在一个可怜的以色列人, 请求他的援助来对付那个傲慢而残忍的埃及人时, 他立刻去救他。
962
“这属于恶魔的行为” 这句话, 按照阿拉伯习用语的意思是, 某一罪恶的事情发生了, 也就是说, “恶魔唆使一个埃及人和一个以色列人打架, 而我不得不来帮助那被压迫的以色列人, 结果做了一件坏事” 即打死了一个人。否则, 这句话也可以作为对打死的那个埃及人讲的, 意思是, “这是你恶魔行为的下场”, 也就是说, “你的死是你自己邪恶和犯罪行为的结果”。穆撒没有用致命的武器而只是抵抗那个埃及人, 或是用拳头打他, 表明后者是偶然死亡的。显然, 在穆撒方面并没有打死他的意图。«古兰经»在这节经文中并没有提到穆撒说的那个埃及人的卑鄙行径。那个埃及人据说是强迫一个以色列女人和他通奸。这肯定会引起这节经文中所说的那次争吵, 最后引起穆撒的干预以及那埃及人的死亡 (《犹太百科全書》“Moses” 项下)。
3
یعنی آرام سے اپنے گھروں میں سو رہے تھے۔ دوپہر کو یا آدھی رات کو۔
4
گھونسا‘ جسے پنجابی میں مُکّا کہتے ہیں۔
5
یعنی شیطان نے میری قوم کے آدمی اور فرعون کی قوم کے آدمی کو غصہ دلا کر آپس میں لڑوادیا۔ اور مجھے اپنی قوم کے آدمی کی جو مظلوم تھا مدد کرنی پڑی اور فرعون کی قوم کا آدمی مر گیا۔
b
20:41; 26:20.
2887
Important Words:
وکزہ (struck him with his fist) means, he struck or beat him; he beat or struck him with his fist; he pushed or impelled or repelled him; he goaded him (Lane).
Commentary:
Being of a very noble nature and having been inspired by high ideals, Moses was always ready to help weak and oppressed people and so when a poor and weak Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, "this is of Satan’s doing," according to Arabic idiom means that some evil thing has happened, i.e. "Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing i.e. the death of a person." Or the words might have been addressed to the dead Egyptian meaning, "this is the outcome of your satanic deed," i.e. "your death is the result of your own wickedness and transgression." The fact that Moses used no lethal weapon and only repelled the Egyptian or at best struck him with his fist shows that the latter’s death was accidental. Clearly there was no intention on Moses’ part to cause it.
The Quran has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse but from Jewish Encyclopedia we know that the said Egyptian had forced an Israelite woman to commit adultery with him and that was indeed a devilish deed. It apparently led to the quarrel referred to in the verse and ultimately to Moses’ interference and the death of the Egyptian (Jew. Enc. under "Moses").
a
20:41; 26:20.
2204
Being of a very noble nature and having been inspired by very high ideals, Moses was always ready to help weak and oppressed people; so when a poor Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
2205
The expression, This is of Satan’s doing, according to Arabic idiom means that some evil thing has happened, i.e. 'Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing' i.e. the death of a person. Or the words might have been addressed to the dead Egyptian meaning, 'This is the outcome of your satanic deed,' i.e. 'Your death is the result of your own wickedness and transgression.' The fact that Moses used no lethal weapon and only repelled the Egyptian or struck him with his fist shows that the latter’s death was accidental. Evidently, there was no intention on Moses’s part to kill him. The Qur’an has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse. The Egyptian is reported to have forced an Israelite woman to commit adultery with him. It apparently led to the quarrel referred to in the verse and ultimately to Moses’s interference and the death of the Egyptian
اَللّٰہُ یَتَوَفَّی الۡاَنۡفُسَ حِیۡنَ مَوۡتِہَا وَالَّتِیۡ لَمۡ تَمُتۡ فِیۡ مَنَامِہَا ۖ فَیُمۡسِکُ الَّتِیۡ قَضٰی عَلَیۡہَا الۡمَوۡتَ وَیُرۡسِلُ الۡاُخۡرٰۤی اِلٰۤی اَجَلٍ مُّسَمًّی ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ
6:61.
With his death man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
6:61.
Commentary:
It appears from this verse that the soul of man is taken away both at the time of death and in sleep. In the former case, it is kept back and not allowed to return, while in the latter case, it comes back. The verse thus shows that the dead never come back to life. It also has an implied reference to the immortality of the human soul and man’s accountability for his deeds. In v. 41 above it was stated that as a result of the rejection of Divine Message, the disbelievers will suffer disgrace and humiliation in this life and will be subjected to an abiding punishment in the life to come. In the present verse we are told that with his death, man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
a
6:61.
1140
人类的灵魂在他们死后并不死亡或分解而是从他们死的住所中拿走并且被保存在另外区域里将在适当时候要他们汇报自己的行为。
a
6:61.
3466
Commentary:
It appears from this verse that the soul of man is taken away both at the time of death and in sleep. In the former case, it is kept back and not allowed to return, while in the latter case, it comes back. The verse thus shows that the dead never come back to life. It also has an implied reference to the immortality of the human soul and man’s accountability for his deeds. In v. 41 above it was stated that as a result of the rejection of Divine Message, the disbelievers will suffer disgrace and humiliation in this life and will be subjected to an abiding punishment in the life to come. In the present verse we are told that with his death, man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
c
6:61.
2580
With his death man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
مِّنَ الۡمُؤۡمِنِیۡنَ رِجَالٌ صَدَقُوۡا مَا عٰہَدُوا اللّٰہَ عَلَیۡہِ ۖ فَمِنۡہُمۡ مَّنۡ قَضٰی نَحۡبَہٗ وَمِنۡہُمۡ مَّنۡ یَّنۡتَظِرُ ۖ وَمَا بَدَّلُوۡا تَبۡدِیۡلًا
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
3092
Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
2345
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
وَاِذۡ تَقُوۡلُ لِلَّذِیۡۤ اَنۡعَمَ اللّٰہُ عَلَیۡہِ وَاَنۡعَمۡتَ عَلَیۡہِ اَمۡسِکۡ عَلَیۡکَ زَوۡجَکَ وَاتَّقِ اللّٰہَ وَتُخۡفِیۡ فِیۡ نَفۡسِکَ مَا اللّٰہُ مُبۡدِیۡہِ وَتَخۡشَی النَّاسَ وَاللّٰہُ اَحَقُّ اَنۡ تَخۡشٰٮہُ ۖ فَلَمَّا قَضٰی زَیۡدٌ مِّنۡہَا وَطَرًا زَوَّجۡنٰکَہَا لِکَیۡ لَا یَکُوۡنَ عَلَی الۡمُؤۡمِنِیۡنَ حَرَجٌ فِیۡۤ اَزۡوٰجِ اَدۡعِیَآئِہِمۡ اِذَا قَضَوۡا مِنۡہُنَّ وَطَرًا ۚ وَکَانَ اَمۡرُ اللّٰہِ مَفۡعُوۡلًا
بعض مفسرین کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم ’’نعوذ باللہ‘‘دل میں حضرت زینبؓ کو نکاح میں لانے کا ارادہ رکھتے تھے مگر اس کو چھپاتے تھے تاکہ لوگ ٹھوکر نہ کھائیں مگر اصل میں اس کے یہ معنے ہیں کہ آنحضرت صلی اللہ علیہ وسلم کو معلوم ہو چکا تھا کہ حضرت زیدؓ حضرت زینبؓ کو طلاق دینا چاہتے ہیں اور آپ اس معاملہ کو پوشیدہ رکھ کر حضرت زیدؓ کو نصیحت کرتے تھے تاکہ لوگوں کو یہ ٹھوکر نہ لگے کہ ایک شریف خاندان کی لڑکی ایک آزاد غلام سے بیاہ کر رسول کریم صلی اللہ علیہ وسلم نے اچھا کام نہیں کیا بلکہ فتنہ کا دروازہ کھول دیا ہے۔ بعض علماء کہتے ہیں کہ ز ینبؓ کا نکاح آنحضرت صلی اللہ
ہم پہلے لکھ چکے ہیں کہ تاریخ سے یہ ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم نے حضرت زینبؓ سے نکاح کیا تھا مگر اس آیت میں زَوَّجْنٰکَھَا کے الفاظ ہیں۔ جس کے معنے یہ ہیں کہ ’’ہم نے تجھ سے اس کا بیاہ کر دیا‘‘ سو یاد رکھنا چاہیے کہ عربی زبان میں جو فعل کسی کے دخل دینے سے ہو وہ اسی کی طرف منسوب ہوتا ہے۔ چونکہ الہاماً اللہ تعالیٰ کی طرف سے نکاح کا حکم ہوا تھا اس لئے یہ فعل اللہ تعالیٰ کی طرف منسوب کیا گیا۔
Zaid bin Harith, a young freed man of the Holy Prophet whom he had adopted as his son before adoption was declared unlawful in Islam.
Had divorced her; Watar means, need; want; an object of want (Lane).
Zainab was the daughter of the Holy Prophet’s aunt, hence a full- blooded Arab lady, intensely proud of her ancestry and exalted social status. Islam had envisaged and given to the world a civilization and culture in which there were no class divisions, no hereditary nobility, no vested interests. All men were free and equal in the sight of God. The Holy Prophet wanted to start with his own family to carry into actual effect this noble ideal of Islam. He wished to marry Zainab to Zaid, who in spite of having been freed by the Prophet, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this stigma of slavery, this invidious distinction between 'free' and 'slave' which the Holy Prophet sought to remove by Zainab’s marriage with Zaid. In deference to the Holy Prophet’s wish Zainab agreed to the proposal. The purpose of the Holy Prophet was achieved. The marriage levelled to the ground class distinctions and divisions. It was a practical demonstration of Islam
Important Words:
وطرا (want) has no verb. It means, a want, a need, an object of want or need; or that which one proposes to accomplish or of which one is desirous. They say قضی منه وطرہ i.e. he accomplished or obtained his want from him (Lane & Aqrab).
Commentary:
As the verse deals with an incident of very great historical importance, it demands and deserves a somewhat detailed explanation. Zaid bin Harith, to whom the words "on whom Allah had bestowed favours and on whom thou also had bestowed favours" refer, belonged to the tribe of Kalb. In his childhood he was kidnapped and sold as a slave in Mecca where he was bought by Khadijah’s brother and given over to her. On her marriage with the Holy Prophet Khadijah presented Zaid to him who at once emancipated him. Zaid was so much attached to the Prophet that when later his father and uncle begged of the Holy Prophet to let him go with them as the grief of his separation from home had almost killed his mother, the Prophet readily gave his permission. But Zaid himself flatly refused to part company with the Holy Prophet, exclaiming that he was dearer to him than his father and mother. The Prophet was so deeply touched by Zaid’s fidelity and love for him that he at once declared him (Zaid) to be his son and henceforward Zaid came to be known as the Prophet’s son. Zaid remained throughout his life a most beloved and faithful disciple of the Holy Prophet and sealed his fidelity to Islam and the Prophet with his blood on the battlefield of Mu’tah.
Zainab was the daughter of the Holy Prophet’s aunt, hence a full-blooded Arab, intensely proud of her ancestry and exalted social status. Islam had envisaged and given to the world a civilization and culture in which there were to be no class divisions, no hereditary nobility, no vested interests. All men were to be free and equal in the sight of God. The Holy Prophet wanted to start with his own family the carrying into actual effect of this noble ideal of Islam. He wished to marry Zainab to Zaid, who in spite of having been liberated by the Prophet and called his son, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this stigma of slavery, this invidious distinction between 'free' and 'slave' which the Holy Prophet sought to remove by Zainab’s marriage to Zaid. In deference to the Holy Prophet’s wish Zainab agreed to the proposal. The purpose of the Holy Prophet was achieved. The marriage levelled to the ground all class distinctions and divisions. It was a practical demonstration of Islam’s noble ideal. The marriage, however, ended in failure, not so much due to a difference in the social status of Zainab and Zaid as to the incompatibility of their dispositions and temperaments and also due to a feeling of inferiority from which Zaid suffered. The failure of the marriage naturally grieved the Holy Prophet. But it also served a very useful purpose. In pursuance of Divine command, as mentioned in the latter part of the verse under comment, the Prophet himself married Zainab, thus cutting at the very root of another obnoxious and deep-seated Arab custom, viz. that it was a sacrilege to marry the wife of one’s adopted son. The custom of adoption was abolished and with it went also this foolish notion. Thus Zainab’s marriage with Zaid served one very noble object and its failure another highly useful purpose.
The words "fear Allah" signify that Zaid wanted to divorce Zainab, and as divorce according to Islam is very hateful in the sight of God, the Holy Prophet exhorted him not to do so.
The clause, "And then…thou shouldst fear Him," may apply to both Zaid and the Holy Prophet. Applying to Zaid it would mean that Zaid did not like that the cause of his separation from Zainab should come to light, perhaps because as the words "fear Allah," indicate the fault lay more with him than with Zainab. As, however, applying to the Holy Prophet, the words would signify that as the marriage between Zaid and Zainab was arranged at his instance and wish, he naturally did not like its breaking. The clause also shows that the Prophet feared that the break-down of the marriage which was arranged by him and which had been entered into in deference to his special wish, but which resulted in an ostensible failure of the experiment in Islamic brotherhood, would cause some mental confusion and uneasiness among people whose faith was weak. This was the anxiety that lay heavy on the Prophet’s heart. The words, "thou didst fear men," seem to point to this fear of his. But, as mentioned above, God had His own purpose in the failure of this marriage. He wanted to show that there was nothing in this failure to be afraid of. On the contrary, it was a blessing in disguise and was intended to serve a great purpose and therefore the Prophet’s fear was unfounded.
Christian and other hostile Critics of Islam pretend to find in the Holy Prophet’s marriage to Zainab a basis for mean attacks on him. It is stated that the Prophet, having by chance seen Zainab, became enamoured of her beauty and Zaid, having come to know of his desire to marry her, sought divorce from her. The fact that the Holy Prophet’s most inveterate enemies, before whose eyes the whole affair had actually taken place, dared not attribute the base motives ascribed to him by these critics after so many centuries, completely knocks the bottom from under this base and totally unfounded charge. Zainab was the Prophet’s own cousin and being so closely related to him he must have seen her many times, for "Purdah" had not as yet been enjoined. Besides, it was in deference to his own persistently expressed wish that Zainab had reluctantly agreed to marry Zaid. It is on record that she and her brother had desired before her marriage with Zaid that she should be taken in marriage by the Holy Prophet himself. What wasit that prevented the Holy Prophet from marrying her when she was a virgin and when she herself ardently desired to get married to him? The whole story evidently seems to be a figment of the "fertile" imagination of the Holy Prophet’s hostile critics and it is an insult to human intellect to give the least credence to it. But while there are some Christian critics like Muir and Margoliouth who find fault with the Holy Prophet for having married Zainab, there are others better informed and more honest like the good and noble Rev. Bosworth Smith who found nothing in this marriage to cavil at. The Rev, gentleman says:
"It should be remembered, however, that most of Mohammed’s marriages may be explained, at least, as much by his pity for the forlorn condition of the persons concerned, as by other motives. They were almost all of them widows who were not remarkable either for their beauty or their wealth, but quite the reverse. May not this fact, and his undoubted faithfulness to Khadijah till her dying day, and till he himself was fifty years of age, give us additional ground to hope that calumny or misconception has been at work in the story of Zainab" - ("Mohammed and Mohammedanism").
1
بعض مفسرین کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم ’’نعوذ باللہ‘‘دل میں حضرت زینبؓ کو نکاح میں لانے کا ارادہ رکھتے تھے مگر اس کو چھپاتے تھے تاکہ لوگ ٹھوکر نہ کھائیں مگر اصل میں اس کے یہ معنے ہیں کہ آنحضرت صلی اللہ علیہ وسلم کو معلوم ہو چکا تھا کہ حضرت زیدؓ حضرت زینبؓ کو طلاق دینا چاہتے ہیں اور آپ اس معاملہ کو پوشیدہ رکھ کر حضرت زیدؓ کو نصیحت کرتے تھے تاکہ لوگوں کو یہ ٹھوکر نہ لگے کہ ایک شریف خاندان کی لڑکی ایک آزاد غلام سے بیاہ کر رسول کریم صلی اللہ علیہ وسلم نے اچھا کام نہیں کیا بلکہ فتنہ کا دروازہ کھول دیا ہے۔ بعض علماء کہتے ہیں کہ ز ینبؓ کا نکاح آنحضرت صلی اللہ
2
ہم پہلے لکھ چکے ہیں کہ تاریخ سے یہ ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم نے حضرت زینبؓ سے نکاح کیا تھا مگر اس آیت میں زَوَّجْنٰکَھَا کے الفاظ ہیں۔ جس کے معنے یہ ہیں کہ ’’ہم نے تجھ سے اس کا بیاہ کر دیا‘‘ سو یاد رکھنا چاہیے کہ عربی زبان میں جو فعل کسی کے دخل دینے سے ہو وہ اسی کی طرف منسوب ہوتا ہے۔ چونکہ الہاماً اللہ تعالیٰ کی طرف سے نکاح کا حکم ہوا تھا اس لئے یہ فعل اللہ تعالیٰ کی طرف منسوب کیا گیا۔
3104
Important Words:
وطرا (want) has no verb. It means, a want, a need, an object of want or need; or that which one proposes to accomplish or of which one is desirous. They say قضی منه وطرہ i.e. he accomplished or obtained his want from him (Lane & Aqrab).
Commentary:
As the verse deals with an incident of very great historical importance, it demands and deserves a somewhat detailed explanation. Zaid bin Harith, to whom the words "on whom Allah had bestowed favours and on whom thou also had bestowed favours" refer, belonged to the tribe of Kalb. In his childhood he was kidnapped and sold as a slave in Mecca where he was bought by Khadijah’s brother and given over to her. On her marriage with the Holy Prophet Khadijah presented Zaid to him who at once emancipated him. Zaid was so much attached to the Prophet that when later his father and uncle begged of the Holy Prophet to let him go with them as the grief of his separation from home had almost killed his mother, the Prophet readily gave his permission. But Zaid himself flatly refused to part company with the Holy Prophet, exclaiming that he was dearer to him than his father and mother. The Prophet was so deeply touched by Zaid’s fidelity and love for him that he at once declared him (Zaid) to be his son and henceforward Zaid came to be known as the Prophet’s son. Zaid remained throughout his life a most beloved and faithful disciple of the Holy Prophet and sealed his fidelity to Islam and the Prophet with his blood on the battlefield of Mu’tah.
Zainab was the daughter of the Holy Prophet’s aunt, hence a full-blooded Arab, intensely proud of her ancestry and exalted social status. Islam had envisaged and given to the world a civilization and culture in which there were to be no class divisions, no hereditary nobility, no vested interests. All men were to be free and equal in the sight of God. The Holy Prophet wanted to start with his own family the carrying into actual effect of this noble ideal of Islam. He wished to marry Zainab to Zaid, who in spite of having been liberated by the Prophet and called his son, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this stigma of slavery, this invidious distinction between 'free' and 'slave' which the Holy Prophet sought to remove by Zainab’s marriage to Zaid. In deference to the Holy Prophet’s wish Zainab agreed to the proposal. The purpose of the Holy Prophet was achieved. The marriage levelled to the ground all class distinctions and divisions. It was a practical demonstration of Islam’s noble ideal. The marriage, however, ended in failure, not so much due to a difference in the social status of Zainab and Zaid as to the incompatibility of their dispositions and temperaments and also due to a feeling of inferiority from which Zaid suffered. The failure of the marriage naturally grieved the Holy Prophet. But it also served a very useful purpose. In pursuance of Divine command, as mentioned in the latter part of the verse under comment, the Prophet himself married Zainab, thus cutting at the very root of another obnoxious and deep-seated Arab custom, viz. that it was a sacrilege to marry the wife of one’s adopted son. The custom of adoption was abolished and with it went also this foolish notion. Thus Zainab’s marriage with Zaid served one very noble object and its failure another highly useful purpose.
The words "fear Allah" signify that Zaid wanted to divorce Zainab, and as divorce according to Islam is very hateful in the sight of God, the Holy Prophet exhorted him not to do so.
The clause, "And then…thou shouldst fear Him," may apply to both Zaid and the Holy Prophet. Applying to Zaid it would mean that Zaid did not like that the cause of his separation from Zainab should come to light, perhaps because as the words "fear Allah," indicate the fault lay more with him than with Zainab. As, however, applying to the Holy Prophet, the words would signify that as the marriage between Zaid and Zainab was arranged at his instance and wish, he naturally did not like its breaking. The clause also shows that the Prophet feared that the break-down of the marriage which was arranged by him and which had been entered into in deference to his special wish, but which resulted in an ostensible failure of the experiment in Islamic brotherhood, would cause some mental confusion and uneasiness among people whose faith was weak. This was the anxiety that lay heavy on the Prophet’s heart. The words, "thou didst fear men," seem to point to this fear of his. But, as mentioned above, God had His own purpose in the failure of this marriage. He wanted to show that there was nothing in this failure to be afraid of. On the contrary, it was a blessing in disguise and was intended to serve a great purpose and therefore the Prophet’s fear was unfounded.
Christian and other hostile Critics of Islam pretend to find in the Holy Prophet’s marriage to Zainab a basis for mean attacks on him. It is stated that the Prophet, having by chance seen Zainab, became enamoured of her beauty and Zaid, having come to know of his desire to marry her, sought divorce from her. The fact that the Holy Prophet’s most inveterate enemies, before whose eyes the whole affair had actually taken place, dared not attribute the base motives ascribed to him by these critics after so many centuries, completely knocks the bottom from under this base and totally unfounded charge. Zainab was the Prophet’s own cousin and being so closely related to him he must have seen her many times, for "Purdah" had not as yet been enjoined. Besides, it was in deference to his own persistently expressed wish that Zainab had reluctantly agreed to marry Zaid. It is on record that she and her brother had desired before her marriage with Zaid that she should be taken in marriage by the Holy Prophet himself. What wasit that prevented the Holy Prophet from marrying her when she was a virgin and when she herself ardently desired to get married to him? The whole story evidently seems to be a figment of the "fertile" imagination of the Holy Prophet’s hostile critics and it is an insult to human intellect to give the least credence to it. But while there are some Christian critics like Muir and Margoliouth who find fault with the Holy Prophet for having married Zainab, there are others better informed and more honest like the good and noble Rev. Bosworth Smith who found nothing in this marriage to cavil at. The Rev, gentleman says:
"It should be remembered, however, that most of Mohammed’s marriages may be explained, at least, as much by his pity for the forlorn condition of the persons concerned, as by other motives. They were almost all of them widows who were not remarkable either for their beauty or their wealth, but quite the reverse. May not this fact, and his undoubted faithfulness to Khadijah till her dying day, and till he himself was fifty years of age, give us additional ground to hope that calumny or misconception has been at work in the story of Zainab" - ("Mohammed and Mohammedanism").
2357
Zaid bin Harith, a young freed man of the Holy Prophet whom he had adopted as his son before adoption was declared unlawful in Islam.
2357A
Had divorced her; Watar means, need; want; an object of want (Lane).
2357B
Zainab was the daughter of the Holy Prophet’s aunt, hence a full- blooded Arab lady, intensely proud of her ancestry and exalted social status. Islam had envisaged and given to the world a civilization and culture in which there were no class divisions, no hereditary nobility, no vested interests. All men were free and equal in the sight of God. The Holy Prophet wanted to start with his own family to carry into actual effect this noble ideal of Islam. He wished to marry Zainab to Zaid, who in spite of having been freed by the Prophet, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this stigma of slavery, this invidious distinction between 'free' and 'slave' which the Holy Prophet sought to remove by Zainab’s marriage with Zaid. In deference to the Holy Prophet’s wish Zainab agreed to the proposal. The purpose of the Holy Prophet was achieved. The marriage levelled to the ground class distinctions and divisions. It was a practical demonstration of Islam
۞ وَقَضٰی رَبُّکَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ وَبِالۡوٰلِدَیۡنِ اِحۡسٰنًا ۚ اِمَّا یَبۡلُغَنَّ عِنۡدَکَ الۡکِبَرَ اَحَدُہُمَاۤ اَوۡ کِلَاہُمَا فَلَا تَقُل لَّہُمَاۤ اُفٍّ وَّلَا تَنۡہَرۡہُمَا وَقُل لَّہُمَا قَوۡلًا کَرِیۡمًا
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
710
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
711
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
1
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
1953
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
c
2:84; 4:37; 12:41; 41:15.
d
6:152; 29:9; 31:15; 46:16.
1607
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
1608
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
۞ فَلَمَّا قَضٰی مُوۡسَی الۡاَجَلَ وَسَارَ بِاَہۡلِہٖۤ اٰنَسَ مِنۡ جَانِبِ الطُّوۡرِ نَارًا قَالَ لِاَہۡلِہِ امۡکُثُوۡۤا اِنِّیۡۤ اٰنَسۡتُ نَارًا لَّعَلِّیۡۤ اٰتِیۡکُمۡ مِّنۡہَا بِخَبَرٍ اَوۡ جَذۡوَۃٍ مِّنَ النَّارِ لَعَلَّکُمۡ تَصۡطَلُوۡنَ
20:11; 27:8.
دیکھئے نوٹ سورۂ نمل آیت۸۔
20:11; 27:8.
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.
20:11; 27:8.
Important Words:
جذوة (burning brand) is derived from جذا. They say جذا علی الشیء i.e. he stood firmly upon a thing. جذوة means, a brand or firebrand; a thick piece of firewood not flaming; a piece of fire; a live coal. They say فلان جذوة شر i.e. such a one is a kindler or a piece of mischief (Lane & Aqrab).
Commentary:
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with communion with God.
a
20:11; 27:8.
2
دیکھئے نوٹ سورۂ نمل آیت۸۔
a
20:11; 27:8.
2895
Important Words:
جذوة (burning brand) is derived from جذا. They say جذا علی الشیء i.e. he stood firmly upon a thing. جذوة means, a brand or firebrand; a thick piece of firewood not flaming; a piece of fire; a live coal. They say فلان جذوة شر i.e. such a one is a kindler or a piece of mischief (Lane & Aqrab).
Commentary:
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with communion with God.
a
20:11; 27:8.
2212
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.