ٱمْرَأَتَ
Appears 10 times in Quran
Derived Words (6)
Words derived from the stem "ٱمْرَأَتَ".
- thy wife
- two women
- wife
- wife
- and two women
- his wife
Occurrences in Quran
Found 10 verses containing "ٱمْرَأَتَ".
فَأَنجَيْنَٰهُ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَٰهَا مِنَ ٱلْغَٰبِرِينَ
7:84; 29:34.
7:84; 29:34.
7:84; 21:75; 29:34.
f
7:84; 29:34.
1
فـاء کے معنے’’اور‘‘کے بھی ہیں‘ پس کے بھی‘ اور ’’نتیجہ‘‘کے بھی ہوتے ہیں۔
2
یعنی وہ اپنے اعمال کی وجہ سے نظر آتی تھی کہ پیچھے رہ جائے گی۔
d
7:84; 21:75; 29:34.
d
7:84; 29:34.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
4:30.
96:5.
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
这里指的是大笔交易。
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
4:30.
96:5.
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
This refers to big transactions.
96:5.
4:30.
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
210
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
211
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
212
这里指的是大笔交易。
1
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
2
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
3
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
4
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
5
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
6
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
a
96:5.
b
4:30.
289
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
354
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
354A
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
354B
This refers to big transactions.
قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا۟ نَحْنُ أَعْلَمُ بِمَن فِيهَا ۖ لَنُنَجِّيَنَّهُۥ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ كَانَتْ مِنَ ٱلْغَٰبِرِينَ
a
15:60; 51:36.
b
7:84; 15:61; 26:172; 27:58.
a
15:60; 51:36.
b
7:84; 15:61; 26:172; 27:58.
b
15:60; 51:36.
c
7:84; 15:61; 26:172; 27:58.
وَلَمَّآ أَن جَآءَتْ رُسُلُنَا لُوطًا سِىٓءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا۟ لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا ٱمْرَأَتَكَ كَانَتْ مِنَ ٱلْغَٰبِرِينَ
سِیْٓءَ بِھِمْ وَضَاقَ بِھِمْ ذَرْعًا اس کے یہ معنے نہیں کہ مہمان نوازی کا خیال لوط علیہ السلام کو بُرا لگا۔ بلکہ مطلب یہ ہے کہ چونکہ لوطؑ کی قوم نے ان کو منع کیا تھا کہ وہ غیر معروف مسافروں کو گھر میں نہ لایا کریں۔ اس لئے حضرت لوط علیہ السلام کو یہ رسول دیکھ کر دکھ پہنچا اور ان کا دل تنگ ہوا کہ کہیں ایسا نہ ہو میری قوم مجھے مہمان نوازی سے روکے اور مہمانوں کو دکھ دے چنانچہ قرآن کریم میں آتا ہے اَوَلَمْ نَنْھَکَ عَنِ الْعٰلَمِیْنَ (الحجر: ۷۱) اے لوط! کیا ہم نے تجھے غیر معلوم مسافروں کے گھر میں لانے سے نہیں روکا ہوا؟ اس زمانہ میں شہر چھوٹے چھوٹے اور دور دور ہوت
اِنَّا مُنَجُّوْکَ یہ درحقیقت خداتعالیٰ کا کلام ہے۔ قرآن کریم میں عربی قاعدہ کے مطابق انتشار ضمائر کثرت سے استعمال ہوتا ہے۔ یعنی غائب سے بدل کر حاضر کی ضمیر اور حاضر سے بدل کر غائب کی ضمیر استعمال ہوتی ہے۔ چنانچہ دیکھ لو کہ چند آیتیں نیچے فرماتا ہے ہم نے اس واقعہ کو نشان کے طور پر پچھلی قوموں میں چھوڑا اور اس سے اگلی آیت میں فرمایا کہ مدین کی طرف ہم نے ان کے بھائی شعیبؑ کو رسول کرکے بھیجا تھا۔ یہ دونوں آیتیں رسولوں کی طرف خواہ انہیں فرشتہ سمجھو یا انسان‘ منسوب نہیں ہو سکتیں‘ اللہ تعالیٰ ہی کی طرف منسوب ہو سکتی ہیں۔ پس ’’ہم تجھ کو نجات دینے والے ہیں‘‘ بھی خد
11:78.
7:84; 27:58.
Daqa Bihi Dhar‘an means, he lacked strength or ability or power to do the thing (Lane). Who the messengers mentioned in the verse were and what their mission was has been explained in 11:70, 71 and 15:68-72. Their visit distressed and grieved Prophet Lot because his people, having adopted the calling of the road, did not like strangers to visit their town and therefore they had forbidden Lot to receive outsiders. He feared that his people might humiliate him before his guests.
11:78.
7:84; 21:75; 27:58.
Important Words:
سییء (he was distressed) is passive verb from ساء. They say ساء الامر فلاناً i.e. the affair grieved such a one; or did with him what he hated. ساء به ظنا means, he suspected him (Aqrab).
ضاق بھم ذرعا (felt helpless on their account). ضاق means, it was or became narrow. They say ضاق عن الجواب i.e. he was incapable of replying. The expression ضاق به ذرعاً means, his power or ability was straitened or was inadequate to it or he was unable to do or accomplish the thing or he lacked strength or ability or power to do the thing (Lane).
Commentary:
Who the messengers mentioned in the verse were, what their mission was and why their visit distressed and grieved Prophet Lot has been explained in 11:70-71 & 15:68-72. It is enough for the purpose of the verse under comment to say that the messengers were righteous men of the locality and not angels as popularly believed, and that they had been commissioned by God to convey to Abraham and Lot the warning that Lot’s people were about to be punished on account of their vices and iniquities and to take Lot to a place of safety. Lot was distressed when the messengers arrived because his people being robbers were apprehensive of strangers visiting their city and therefore they had forbidden Lot to receive outsiders. It may further be noted here that "the messengers" brought to Abraham the glad tidings of the birth of a son, and at the same time the tidings that the people of Lot were going to be destroyed, the word البشری being applied to both good and bad news.
c
11:78.
d
7:84; 27:58.
1
سِیْٓءَ بِھِمْ وَضَاقَ بِھِمْ ذَرْعًا اس کے یہ معنے نہیں کہ مہمان نوازی کا خیال لوط علیہ السلام کو بُرا لگا۔ بلکہ مطلب یہ ہے کہ چونکہ لوطؑ کی قوم نے ان کو منع کیا تھا کہ وہ غیر معروف مسافروں کو گھر میں نہ لایا کریں۔ اس لئے حضرت لوط علیہ السلام کو یہ رسول دیکھ کر دکھ پہنچا اور ان کا دل تنگ ہوا کہ کہیں ایسا نہ ہو میری قوم مجھے مہمان نوازی سے روکے اور مہمانوں کو دکھ دے چنانچہ قرآن کریم میں آتا ہے اَوَلَمْ نَنْھَکَ عَنِ الْعٰلَمِیْنَ (الحجر: ۷۱) اے لوط! کیا ہم نے تجھے غیر معلوم مسافروں کے گھر میں لانے سے نہیں روکا ہوا؟ اس زمانہ میں شہر چھوٹے چھوٹے اور دور دور ہوت
2
اِنَّا مُنَجُّوْکَ یہ درحقیقت خداتعالیٰ کا کلام ہے۔ قرآن کریم میں عربی قاعدہ کے مطابق انتشار ضمائر کثرت سے استعمال ہوتا ہے۔ یعنی غائب سے بدل کر حاضر کی ضمیر اور حاضر سے بدل کر غائب کی ضمیر استعمال ہوتی ہے۔ چنانچہ دیکھ لو کہ چند آیتیں نیچے فرماتا ہے ہم نے اس واقعہ کو نشان کے طور پر پچھلی قوموں میں چھوڑا اور اس سے اگلی آیت میں فرمایا کہ مدین کی طرف ہم نے ان کے بھائی شعیبؑ کو رسول کرکے بھیجا تھا۔ یہ دونوں آیتیں رسولوں کی طرف خواہ انہیں فرشتہ سمجھو یا انسان‘ منسوب نہیں ہو سکتیں‘ اللہ تعالیٰ ہی کی طرف منسوب ہو سکتی ہیں۔ پس ’’ہم تجھ کو نجات دینے والے ہیں‘‘ بھی خد
c
11:78.
d
7:84; 21:75; 27:58.
2962
Important Words:
سییء (he was distressed) is passive verb from ساء. They say ساء الامر فلاناً i.e. the affair grieved such a one; or did with him what he hated. ساء به ظنا means, he suspected him (Aqrab).
ضاق بھم ذرعا (felt helpless on their account). ضاق means, it was or became narrow. They say ضاق عن الجواب i.e. he was incapable of replying. The expression ضاق به ذرعاً means, his power or ability was straitened or was inadequate to it or he was unable to do or accomplish the thing or he lacked strength or ability or power to do the thing (Lane).
Commentary:
Who the messengers mentioned in the verse were, what their mission was and why their visit distressed and grieved Prophet Lot has been explained in 11:70-71 & 15:68-72. It is enough for the purpose of the verse under comment to say that the messengers were righteous men of the locality and not angels as popularly believed, and that they had been commissioned by God to convey to Abraham and Lot the warning that Lot’s people were about to be punished on account of their vices and iniquities and to take Lot to a place of safety. Lot was distressed when the messengers arrived because his people being robbers were apprehensive of strangers visiting their city and therefore they had forbidden Lot to receive outsiders. It may further be noted here that "the messengers" brought to Abraham the glad tidings of the birth of a son, and at the same time the tidings that the people of Lot were going to be destroyed, the word البشری being applied to both good and bad news.
d
11:78.
e
7:84; 27:58.
2251
Daqa Bihi Dhar‘an means, he lacked strength or ability or power to do the thing (Lane). Who the messengers mentioned in the verse were and what their mission was has been explained in 11:70, 71 and 15:68-72. Their visit distressed and grieved Prophet Lot because his people, having adopted the calling of the road, did not like strangers to visit their town and therefore they had forbidden Lot to receive outsiders. He feared that his people might humiliate him before his guests.
فَأَنجَيْنَٰهُ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ كَانَتْ مِنَ ٱلْغَٰبِرِينَ
26:171-172; 27:58; 29:34; 37:135-136.
عذاب سے پہلے حضرت لوطؑ کو کہا گیا تھا کہ وہاں سے نکل جائیں۔ مگر ان کی دو بیٹیاں اس شہر میں بیاہی ہوئی تھیں۔ ان کی بیوی نے خدا کا حکم نہ مانا اور بیٹیوں کی محبت کی وجہ سے پیچھے رہ گئی۔ اور وہ عذاب میں مبتلا ہو گئی۔
26:171-172; 27:58; 29:34; 37:135-136.
26:171-172; 27:58; 29:34; 37:135-136.
Important Words:
الغابرین (who stayed behind) is derived from غبر i.e. he or it remained, lasted or continued; he stayed, tarried or waited; or contrarily, he or it passed away or went away; or it (a wound) was or became in a bad state, especially after once being healed; or it healed externally while it was in a withering state internally; he (a man) hid enmity or hatred in his heart. So غابر is one who remains or stays or tarries behind or waits, etc. (Lane & Aqrab).
Commentary:
The verse does not necessarily imply that the wife of Lot was a disbeliever. The fact that she tarried to inform her relatives of the impending punishment shows that she probably possessed some faith. As, however, she disregarded the command that no warning of the coming calamity was to be given to any disbeliever, she was punished. The word غابرین(who stayed behind) treated under Important Words above throws some interesting light on the real condition of Lot’s wife. Most probably she outwardly believed in her husband but was like a withering wound within and stayed or lingered behind, while Lot and his companions hurriedly left the doomed place.
There exists some difference of opinion among students of history as to the situation of the place where the people of Lot lived. According to some, the Dead Sea is the site of the ruined cities. The Quran, however, appears to place it on the route from Medina to Syria (15:80).
f
26:171-172; 27:58; 29:34; 37:135-136.
1
عذاب سے پہلے حضرت لوطؑ کو کہا گیا تھا کہ وہاں سے نکل جائیں۔ مگر ان کی دو بیٹیاں اس شہر میں بیاہی ہوئی تھیں۔ ان کی بیوی نے خدا کا حکم نہ مانا اور بیٹیوں کی محبت کی وجہ سے پیچھے رہ گئی۔ اور وہ عذاب میں مبتلا ہو گئی۔
b
26:171-172; 27:58; 29:34; 37:135-136.
982
Important Words:
الغابرین (who stayed behind) is derived from غبر i.e. he or it remained, lasted or continued; he stayed, tarried or waited; or contrarily, he or it passed away or went away; or it (a wound) was or became in a bad state, especially after once being healed; or it healed externally while it was in a withering state internally; he (a man) hid enmity or hatred in his heart. So غابر is one who remains or stays or tarries behind or waits, etc. (Lane & Aqrab).
Commentary:
The verse does not necessarily imply that the wife of Lot was a disbeliever. The fact that she tarried to inform her relatives of the impending punishment shows that she probably possessed some faith. As, however, she disregarded the command that no warning of the coming calamity was to be given to any disbeliever, she was punished. The word غابرین(who stayed behind) treated under Important Words above throws some interesting light on the real condition of Lot’s wife. Most probably she outwardly believed in her husband but was like a withering wound within and stayed or lingered behind, while Lot and his companions hurriedly left the doomed place.
There exists some difference of opinion among students of history as to the situation of the place where the people of Lot lived. According to some, the Dead Sea is the site of the ruined cities. The Quran, however, appears to place it on the route from Medina to Syria (15:80).
e
26:171-172; 27:58; 29:34; 37:135-136.
قَالُوا۟ يَٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوٓا۟ إِلَيْكَ ۖ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ ٱلَّيْلِ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلَّا ٱمْرَأَتَكَ ۖ إِنَّهُۥ مُصِيبُهَا مَآ أَصَابَهُمْ ۚ إِنَّ مَوْعِدَهُمُ ٱلصُّبْحُ ۚ أَلَيْسَ ٱلصُّبْحُ بِقَرِيبٍ
وہ علاقہ کے اولیاء تھے جن کو خداتعالیٰ نے لوط علیہ السلام کے پاس اس لئے بھیجا تھا کہ چونکہ وہ غیر ملک کے ہیں۔ ان لوگوں کی راہنمائی میں علاقہ میں کوئی ٹھکانا پا سکیں اور حیران نہ ہوں۔
15:66.
7:84; 15:61; 29:34.
15:67.
The 'messengers' were righteous men of the neighbourhood who were commanded by God to warn Lot and to direct him where to go.
15:66.
7:84; 15:61; 29:34.
15:67.
Commentary:
When the strangers heard Lot pathetically say to his people that he would pray to God against them, they, who had till then kept the matter secret, revealed to him that God had already decreed their punishment and that it was that decree which they had come to communicate to him. They also announced to him that the threatened punishment would not affect his اھل (family or followers) who would be saved except his wife who was doomed.
The verse mentions the time of morning as the time of the coming punishment because the morning is generally the time of negligence and is thus best suited to remind wicked people of the real cause of Divine chastisement.
d
15:66.
e
7:84; 15:61; 29:34.
f
15:67.
4
وہ علاقہ کے اولیاء تھے جن کو خداتعالیٰ نے لوط علیہ السلام کے پاس اس لئے بھیجا تھا کہ چونکہ وہ غیر ملک کے ہیں۔ ان لوگوں کی راہنمائی میں علاقہ میں کوئی ٹھکانا پا سکیں اور حیران نہ ہوں۔
a
15:66.
b
7:84; 15:61; 29:34.
c
15:67.
1462
Commentary:
When the strangers heard Lot pathetically say to his people that he would pray to God against them, they, who had till then kept the matter secret, revealed to him that God had already decreed their punishment and that it was that decree which they had come to communicate to him. They also announced to him that the threatened punishment would not affect his اھل (family or followers) who would be saved except his wife who was doomed.
The verse mentions the time of morning as the time of the coming punishment because the morning is generally the time of negligence and is thus best suited to remind wicked people of the real cause of Divine chastisement.
a
15:66.
b
7:84; 15:61; 29:34.
c
15:67.
1339
The 'messengers' were righteous men of the neighbourhood who were commanded by God to warn Lot and to direct him where to go.
إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَآ ۙ إِنَّهَا لَمِنَ ٱلْغَٰبِرِينَ
7:84; 11:82; 26:172; 27:58.
7:84; 11:82; 26:172; 27:58.
7:84; 11:82; 26:172; 27:58.
Important Words:
قدرنا (We surmise) is derived from قدر (qadara) which means, he measured or computed or estimated. قدر (qaddara) means, he meditated or considered; he supposed or conjectured or surmised. When used about God, it means, He decreed or appointed or ordained (Aqrab & Lane). See also 2:21.
Commentary:
The verse purports to say that out of the family of Lot his wife would not be saved, as she would remain behind and would not leave the city with Lot. The messengers used the expression قدرنا which here means, "we surmise" because they were not sure about her fate and had only guessed that she would remain behind. Evidently, one or more of them might have had a dream regarding this affair and, naturally, they were not quite sure about its interpretation but had only inferred that she would not be saved. Or it may be that, having regard to the feelings of Abraham, they did not like to stress the point of the sad end of Lot’s wife and expressed it vaguely.
Here is another divergence between the description of this affair as given in the Bible and the Quran. The Bible says: And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being Merciful unto him: and they brought him forth, and set him without the city (Gen. 19:15,16).
The Quran, on the other hand, says that Lot had been informed beforehand that his wife would not leave the city with him but would remain behind (29:34). It can easily be judged which of these two accounts is more natural and nearer the truth. According to the Quran, she not only remained behind but was from the very beginning destined to do so, but the Bible says that the angels led her out of the city, although they knew that God had decreed that she would share its fate. The Bible thus depicts the angels to be acting against the decree of God, which is evidently wrong.
e
7:84; 11:82; 26:172; 27:58.
c
7:84; 11:82; 26:172; 27:58.
1764
Important Words:
قدرنا (We surmise) is derived from قدر (qadara) which means, he measured or computed or estimated. قدر (qaddara) means, he meditated or considered; he supposed or conjectured or surmised. When used about God, it means, He decreed or appointed or ordained (Aqrab & Lane). See also 2:21.
Commentary:
The verse purports to say that out of the family of Lot his wife would not be saved, as she would remain behind and would not leave the city with Lot. The messengers used the expression قدرنا which here means, "we surmise" because they were not sure about her fate and had only guessed that she would remain behind. Evidently, one or more of them might have had a dream regarding this affair and, naturally, they were not quite sure about its interpretation but had only inferred that she would not be saved. Or it may be that, having regard to the feelings of Abraham, they did not like to stress the point of the sad end of Lot’s wife and expressed it vaguely.
Here is another divergence between the description of this affair as given in the Bible and the Quran. The Bible says: And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being Merciful unto him: and they brought him forth, and set him without the city (Gen. 19:15,16).
The Quran, on the other hand, says that Lot had been informed beforehand that his wife would not leave the city with him but would remain behind (29:34). It can easily be judged which of these two accounts is more natural and nearer the truth. According to the Quran, she not only remained behind but was from the very beginning destined to do so, but the Bible says that the angels led her out of the city, although they knew that God had decreed that she would share its fate. The Bible thus depicts the angels to be acting against the decree of God, which is evidently wrong.
d
7:84; 11:82; 26:172; 27:58.
وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ ٱلنَّاسِ يَسْقُونَ وَوَجَدَ مِن دُونِهِمُ ٱمْرَأَتَيْنِ تَذُودَانِ ۖ قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِى حَتَّىٰ يُصْدِرَ ٱلرِّعَآءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ
قرآن مجید میں دو عورتوں کا ذکر ہے مگر بائبل خروج باب۲ آیت۱۶ میں لکھا ہے کہ سات لڑکیاں آئی تھیں۔ یہ فرق اس لئے ہے کہ قرآن کریم میں صرف بڑی لڑکیوں کا ذکر ہے۔ کیونکہ آگے بیاہ کا معاملہ آنے والا تھا۔ بائیبل نے اس کے خلاف جتنی لڑکیاں اپنی بہنوں کے ساتھ آئی تھیں خواہ چھوٹی تھیں یا بڑی سب کا ذکر کر دیا ہے۔
یہاں خَطْب کا لفظ ہے جس کے معنے ہیں بڑا اہم کام۔
What is your trouble; or what is the matter with you?
Important Words:
تذودان (keeping back) is formed from ذاد which means, he drove; drove away, and he repelled. ذاد الابل عن الماء means, he kept back or debarred the camels from the water, or prevented them from coming to it. They say ذاد عن عرضه i.e. he defended his honour (Lane & Aqrab).
یصدر (take back) is from صدر which means, he returned, went back or turned away from water. صدر الیه means, he went to it (Lane & Aqrab).
Commentary:
The girls seem to be jealous of the honour of their father and therefore in order to disabuse Moses’ mind of any possible misconception that their father was an indolent and easy-going man for having sent his young daughters to the well and keeping himself at home they say that their father is an old man and therefore could not himself come to water his flock.
The general opinion among the commentators of the Quran is that Shu‘aib was Moses’ father-in-law. In the Bible he is called Jethro (Exod. 3:1).
3
قرآن مجید میں دو عورتوں کا ذکر ہے مگر بائبل خروج باب۲ آیت۱۶ میں لکھا ہے کہ سات لڑکیاں آئی تھیں۔ یہ فرق اس لئے ہے کہ قرآن کریم میں صرف بڑی لڑکیوں کا ذکر ہے۔ کیونکہ آگے بیاہ کا معاملہ آنے والا تھا۔ بائیبل نے اس کے خلاف جتنی لڑکیاں اپنی بہنوں کے ساتھ آئی تھیں خواہ چھوٹی تھیں یا بڑی سب کا ذکر کر دیا ہے۔
4
یہاں خَطْب کا لفظ ہے جس کے معنے ہیں بڑا اہم کام۔
2893
Important Words:
تذودان (keeping back) is formed from ذاد which means, he drove; drove away, and he repelled. ذاد الابل عن الماء means, he kept back or debarred the camels from the water, or prevented them from coming to it. They say ذاد عن عرضه i.e. he defended his honour (Lane & Aqrab).
یصدر (take back) is from صدر which means, he returned, went back or turned away from water. صدر الیه means, he went to it (Lane & Aqrab).
Commentary:
The girls seem to be jealous of the honour of their father and therefore in order to disabuse Moses’ mind of any possible misconception that their father was an indolent and easy-going man for having sent his young daughters to the well and keeping himself at home they say that their father is an old man and therefore could not himself come to water his flock.
The general opinion among the commentators of the Quran is that Shu‘aib was Moses’ father-in-law. In the Bible he is called Jethro (Exod. 3:1).
2209A
What is your trouble; or what is the matter with you?
ضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا۟ ٱمْرَأَتَ نُوحٍ وَٱمْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْـًٔا وَقِيلَ ٱدْخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ
قرآن مجید میں تَحْتَ کا لفظ آتا ہے۔ جس کے معنے نیچے کے ہیں۔ مگر عربی محاورہ کے مطابق عورت کے مرد کے ماتحت ہونے کے معنے یہ ہوتے ہیں کہ وہ اس کی بیوی تھی۔ یہ بھی یاد رکھنا چاہیے کہ یہاں قرآن کریم نے یہ نہیں فرمایا کہ کَانَتَا تَحْتَھُمَا وہ ان دونوں کے ماتحت تھیں بلکہ یہ کہا ہے کہ وہ ہمارے دو بندوں کے ماتحت تھیں اور جو خدا کا بندہ ہو وہ کسی قسم کا ظلم نہیں کر سکتا۔ پس ان الفاظ سے بتا دیا ہے کہ گو وہ عورتیں نوحؑ اور لوطؑ کے ماتحت تھیں مگر پھر بھی وہ ماتحتی مجبوری کی نہیں تھی بلکہ ارادت اور عقیدت کی تھی۔
یعنی خداتعالیٰ کا معاملہ ہر انسان سے انفرادی ہوتا ہے۔ اگر کوئی نیک بندہ ہو تو وہ اپنا ہی بوجھ اٹھا سکتا ہے دوسرے کا نہیں اٹھا سکتا۔ بلکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کی بیویاں کوئی بدی کریں گی تو ان کو دُگنا عذاب ملے گا۔ (احزاب: ۳۱) پس نیک آدمی کی بیوی بننے سے عورت کسی رعایت کی مستحق نہیں ہوتی بلکہ اس کی ذ مّہ واری بڑھ جاتی ہے۔
The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even a Prophet of God, does not benefit an evilly-inclined person who is bent upon rejecting truth. The wife of Pharaoh represents those believers, who though passionately desiring and praying to get rid of sin, cannot fully dissociate themselves from evil influences which are represented by Pharaoh, and having arrived at the stage of the "self-accusing soul" sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God who, having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun hi in fihi standing for such fortunate believers. Or, the pronoun may stand for Farj which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
1
قرآن مجید میں تَحْتَ کا لفظ آتا ہے۔ جس کے معنے نیچے کے ہیں۔ مگر عربی محاورہ کے مطابق عورت کے مرد کے ماتحت ہونے کے معنے یہ ہوتے ہیں کہ وہ اس کی بیوی تھی۔ یہ بھی یاد رکھنا چاہیے کہ یہاں قرآن کریم نے یہ نہیں فرمایا کہ کَانَتَا تَحْتَھُمَا وہ ان دونوں کے ماتحت تھیں بلکہ یہ کہا ہے کہ وہ ہمارے دو بندوں کے ماتحت تھیں اور جو خدا کا بندہ ہو وہ کسی قسم کا ظلم نہیں کر سکتا۔ پس ان الفاظ سے بتا دیا ہے کہ گو وہ عورتیں نوحؑ اور لوطؑ کے ماتحت تھیں مگر پھر بھی وہ ماتحتی مجبوری کی نہیں تھی بلکہ ارادت اور عقیدت کی تھی۔
2
یعنی خداتعالیٰ کا معاملہ ہر انسان سے انفرادی ہوتا ہے۔ اگر کوئی نیک بندہ ہو تو وہ اپنا ہی بوجھ اٹھا سکتا ہے دوسرے کا نہیں اٹھا سکتا۔ بلکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کی بیویاں کوئی بدی کریں گی تو ان کو دُگنا عذاب ملے گا۔ (احزاب: ۳۱) پس نیک آدمی کی بیوی بننے سے عورت کسی رعایت کی مستحق نہیں ہوتی بلکہ اس کی ذ مّہ واری بڑھ جاتی ہے۔
3078
The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even a Prophet of God, does not benefit an evilly-inclined person who is bent upon rejecting truth. The wife of Pharaoh represents those believers, who though passionately desiring and praying to get rid of sin, cannot fully dissociate themselves from evil influences which are represented by Pharaoh, and having arrived at the stage of the "self-accusing soul" sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God who, having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun hi in fihi standing for such fortunate believers. Or, the pronoun may stand for Farj which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
وَضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا۟ ٱمْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ٱبْنِ لِى عِندَكَ بَيْتًا فِى ٱلْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ