حَقَّهُۥ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "حَقَّهُۥ".
فَـَٔاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ ۚ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ ٱللَّهِ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
16:91; 17:27.
قرآن کریم میں کئی جگہ ظاہراً محمد رسول اللہ صلی اللہ علیہ وسلم مخاطب ہوتے ہیں مگر مراد آپ کے اتباع یا قرآن پڑھنے والے ہوتے ہیں اس جگہ بھی رسول اللہ صلی اللہ علیہ وسلم مرادنہیں کیونکہ اس جگہ پر صدقہ اور خیرات کا حکم ہے اور آپ پہلے سے ہی تنگی اور فراخی دونوں حالتوں میں رشتہ داروں کی خبر گیری کرتے تھے اور مسکینوں اور مسافروں کی مدد کرتے رہتے تھے۔ اس لئے اس جگہ آپ کی امت کے افراد مراد ہیں آپؐ مرادنہیں۔
16:91; 17:27.
The words 'his due,' embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakat, charity or gift, are the latter’s right and due, because they make a substantial contribution to the production of wealth of the rich by their labour (51:20). Wherever the Qur’an commands the believers to give monetary help to the needy and the poor, it invariably uses the word Ati instead of I‘ti. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf).
16:91; 17:27.
Commentary:
After dealing with the all-important subject of the Unity of God and giving strong arguments in refutation of Shirk (polytheism) in the preceding several verses, the Surah, in the verse under comment, proceeds to draw attention to the fact that mere beliefs, principles and ideals, however noble and laudable, do not make a religion complete. It must further possess some practical ordinances among which pride of place is given here to the economic uplift of the less fortunate members of society. The words, "give to the kinsman his due," embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakah, charity or gift are the latter’s right and due, because in the form of their work and labour they make a substantial contribution to the production of wealth of the rich people. It is also of some interest to note that, besides the verse under comment, wherever the Quran commands the believers to give monetary help to the needy and the poor, it invariably uses the word آت instead of اعط. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). Elsewhere in the Quran we are told that in the wealth of the rich there is a share for those who ask for help as well as for those who cannot (51:20). In this way Islam safeguards the self-respect and dignity of a poor person even when he is actually receiving monetary help from a rich brother.
a
16:91; 17:27.
3
قرآن کریم میں کئی جگہ ظاہراً محمد رسول اللہ صلی اللہ علیہ وسلم مخاطب ہوتے ہیں مگر مراد آپ کے اتباع یا قرآن پڑھنے والے ہوتے ہیں اس جگہ بھی رسول اللہ صلی اللہ علیہ وسلم مرادنہیں کیونکہ اس جگہ پر صدقہ اور خیرات کا حکم ہے اور آپ پہلے سے ہی تنگی اور فراخی دونوں حالتوں میں رشتہ داروں کی خبر گیری کرتے تھے اور مسکینوں اور مسافروں کی مدد کرتے رہتے تھے۔ اس لئے اس جگہ آپ کی امت کے افراد مراد ہیں آپؐ مرادنہیں۔
b
16:91; 17:27.
3017
Commentary:
After dealing with the all-important subject of the Unity of God and giving strong arguments in refutation of Shirk (polytheism) in the preceding several verses, the Surah, in the verse under comment, proceeds to draw attention to the fact that mere beliefs, principles and ideals, however noble and laudable, do not make a religion complete. It must further possess some practical ordinances among which pride of place is given here to the economic uplift of the less fortunate members of society. The words, "give to the kinsman his due," embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakah, charity or gift are the latter’s right and due, because in the form of their work and labour they make a substantial contribution to the production of wealth of the rich people. It is also of some interest to note that, besides the verse under comment, wherever the Quran commands the believers to give monetary help to the needy and the poor, it invariably uses the word آت instead of اعط. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). Elsewhere in the Quran we are told that in the wealth of the rich there is a share for those who ask for help as well as for those who cannot (51:20). In this way Islam safeguards the self-respect and dignity of a poor person even when he is actually receiving monetary help from a rich brother.
a
16:91; 17:27.
2288
The words 'his due,' embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakat, charity or gift, are the latter’s right and due, because they make a substantial contribution to the production of wealth of the rich by their labour (51:20). Wherever the Qur’an commands the believers to give monetary help to the needy and the poor, it invariably uses the word Ati instead of I‘ti. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf).
۞ وَهُوَ ٱلَّذِىٓ أَنشَأَ جَنَّٰتٍ مَّعْرُوشَٰتٍ وَغَيْرَ مَعْرُوشَٰتٍ وَٱلنَّخْلَ وَٱلزَّرْعَ مُخْتَلِفًا أُكُلُهُۥ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُتَشَٰبِهًا وَغَيْرَ مُتَشَٰبِهٍ ۚ كُلُوا۟ مِن ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَءَاتُوا۟ حَقَّهُۥ يَوْمَ حَصَادِهِۦ ۖ وَلَا تُسْرِفُوٓا۟ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ
6:100; 13:5; 16:12; 35:28; 36:35, 36.
یعنی غریبوں کی امداد کرو۔
6:100; 13:5; 16:12; 35:28; 36:35, 36.
In the foregoing verses reference was made to some of the idolatrous customs or foolish practices and laws which the pagan Arabs had devised for themselves. With this verse the Surah proceeds to give some of the Divine laws.
6:100; 13:5; 16:12; 35:28; 36:35-36.
Important Words:
معروشات (trellised) is the plural of معروشة and is derived from عرش which means, he built or constructed a frame work or a trellis for supporting grapevines; or he built a shed or an enclosure, etc. So معروشة means, furnished with or trained on trellises. They say کروم معروشات i.e. grapevines furnished with or trained on trellises which are a framework for supporting the vines. عریش means, structure or trellis made for supporting grapevines; an enclosure made for beasts to protect them from cold. عرش means, a shed or booth, etc. constructed for shade; a hut; a house or a dwelling; the roof of a house; a throne (Lane).
حصاد (harvest) is derived from حصد i.e. he reaped or cut a seed-produce or herbage, etc. حصید means, reaped produce; حصادmeans time or season of reaping; also fruit or produce (Lane).
Commentary:
In the foregoing verses the Quran referred to some of the laws which pagan Arabs, unaided by Divine revelation, haddevised for themselves. Now, the Quran proceeds to give some of its own laws, so that the reader may contrast them with the man-made laws alluded to above. One of the man-made laws pertained to the fruits of the earth (6:141 above). Therefore, the Quran gives here its laws about these. It declares them to be lawful and pure, subject only to the condition that in eating them we should "not exceed the bounds", i.e. we should only eat as much of them as is not injurious to our health and morals.
The pronoun in the words حقه (His due) may either refer to God, or to ثـمر (fruit). In the former case, the sentence would mean that on the day of reaping we should give what is due to God as alms. In the latter case, it would mean that on the day of reaping we should give as charity a portion of the fruit which is in the nature of something due against it in order to make it pure.
It may be noted here that there are two kinds of charity in Islam–– obligatory and optional. But as, according to the practice and sayings of the Holy Prophet, زکاة i.e. obligatory charity or legal alms, is not due from all the fruits named in the verse but only from the fruit of the palm tree, so if it is the obligatory charity that is meant here, then the commandment to "pay His due" will apply only to the fruit of palm trees. It is, however, better to take the verse as referring to optional charity which may be given from all kinds of fruits. The use of the imperative mood in the words "pay His due" does not necessarily make it an obligatory command, for this form of the verb is also freely used in the Quran for the purpose of exhortation. This interpretation is in keeping with the practice of the Holy Prophet’s Companions who were in the habit of setting apart a portion of their produce for the poor, and such is also the practice of pious Muslims today.
a
6:100; 13:5; 16:12; 35:28; 36:35, 36.
1
یعنی غریبوں کی امداد کرو۔
a
6:100; 13:5; 16:12; 35:28; 36:35-36.
881
Important Words:
معروشات (trellised) is the plural of معروشة and is derived from عرش which means, he built or constructed a frame work or a trellis for supporting grapevines; or he built a shed or an enclosure, etc. So معروشة means, furnished with or trained on trellises. They say کروم معروشات i.e. grapevines furnished with or trained on trellises which are a framework for supporting the vines. عریش means, structure or trellis made for supporting grapevines; an enclosure made for beasts to protect them from cold. عرش means, a shed or booth, etc. constructed for shade; a hut; a house or a dwelling; the roof of a house; a throne (Lane).
حصاد (harvest) is derived from حصد i.e. he reaped or cut a seed-produce or herbage, etc. حصید means, reaped produce; حصادmeans time or season of reaping; also fruit or produce (Lane).
Commentary:
In the foregoing verses the Quran referred to some of the laws which pagan Arabs, unaided by Divine revelation, haddevised for themselves. Now, the Quran proceeds to give some of its own laws, so that the reader may contrast them with the man-made laws alluded to above. One of the man-made laws pertained to the fruits of the earth (6:141 above). Therefore, the Quran gives here its laws about these. It declares them to be lawful and pure, subject only to the condition that in eating them we should "not exceed the bounds", i.e. we should only eat as much of them as is not injurious to our health and morals.
The pronoun in the words حقه (His due) may either refer to God, or to ثـمر (fruit). In the former case, the sentence would mean that on the day of reaping we should give what is due to God as alms. In the latter case, it would mean that on the day of reaping we should give as charity a portion of the fruit which is in the nature of something due against it in order to make it pure.
It may be noted here that there are two kinds of charity in Islam–– obligatory and optional. But as, according to the practice and sayings of the Holy Prophet, زکاة i.e. obligatory charity or legal alms, is not due from all the fruits named in the verse but only from the fruit of the palm tree, so if it is the obligatory charity that is meant here, then the commandment to "pay His due" will apply only to the fruit of palm trees. It is, however, better to take the verse as referring to optional charity which may be given from all kinds of fruits. The use of the imperative mood in the words "pay His due" does not necessarily make it an obligatory command, for this form of the verb is also freely used in the Quran for the purpose of exhortation. This interpretation is in keeping with the practice of the Holy Prophet’s Companions who were in the habit of setting apart a portion of their produce for the poor, and such is also the practice of pious Muslims today.
a
6:100; 13:5; 16:12; 35:28; 36:35, 36.
921
In the foregoing verses reference was made to some of the idolatrous customs or foolish practices and laws which the pagan Arabs had devised for themselves. With this verse the Surah proceeds to give some of the Divine laws.
وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
16:91; 30:39.
16:91; 30:39.
16:91; 30:39.
Important Words:
تبذر (squander) is derived from بذر (badhdhara) which is the intensified form of بذر (badhara) which means, he sowed seed; he scattered seed upon the ground; he scattered or dispersed or he scattered or dispersed much; he divulged what was secret; he talked much. They say بذر الخلق i.e. He (God) scattered or dispersed mankind in the earth. بذرت الارضmeans, the land put forth its herbage in a scattered state. بذرالعلم means, he disseminated and diffused knowledge. بذر المال (badhdhara) means, he dissipated or squandered wealth by extravagant expenditure and destroyed and wasted it; he expended his wealth so largely as not to leave of it whereby he might subsist, or he expended it in acts of disobedience; or he squandered it in a way that was not right (Lane & Aqrab).
Commentary:
The verse declares that the relatives of a rich person are entitled to a share in his property, and so are wayfarers and poor people. A person’s relatives help him in various ways to earn his wealth. For instance, ‘A’ succeeds in getting a highly lucrative post as the result of the good education his parents have given him, depriving their other children of a similar education. The latter, therefore, possess a right in the wealth of ‘A’ because he rose to his high position at their expense. It is clearly stated in 51:20 that the poor and the needy have a right to share the property of the rich.
As for the wayfarer, the Holy Prophet is reported to have said that a wayfarer could claim, as of right, three days’ free entertainment from the residents of a place which he might visit, and if it were denied to him, he could demand it even by reasonable force (Dawud, Kitabul-At‘ima).
This injunction can only be carried out in a country where the Law of Islam is in force, for according to it the residents of a place, as a whole, are bound to act as the host to a wayfarer. If this injunction were carried into practice many of the social evils which are to be found in hotels and restaurants would disappear.
This general commandment about entertainment of guests and visitors is also eminently calculated to promote peace and goodwill among different nations. The chief cause of international strife is mutual hatred. So if the entertainment of visitors should become popular in the way in which it has been inculcated by Islam, much international hatred would disappear. Those who returned to their country after having enjoyed the hospitality of a people would naturally remain favourably inclined towards them and would be slow to pick a quarrel with them. Thus this practice would prove a good means of promoting brotherly relations between different peoples.
One meaning of the word تبذیر as shown under Important Words is, "to spend for a wrong cause." Thus, if a person gives away even his whole property for the cause of religion he will not be guilty of تبذیر for the money so spent will have been spent for a right cause.
b
16:91; 30:39.
a
16:91; 30:39.
1956
Important Words:
تبذر (squander) is derived from بذر (badhdhara) which is the intensified form of بذر (badhara) which means, he sowed seed; he scattered seed upon the ground; he scattered or dispersed or he scattered or dispersed much; he divulged what was secret; he talked much. They say بذر الخلق i.e. He (God) scattered or dispersed mankind in the earth. بذرت الارضmeans, the land put forth its herbage in a scattered state. بذرالعلم means, he disseminated and diffused knowledge. بذر المال (badhdhara) means, he dissipated or squandered wealth by extravagant expenditure and destroyed and wasted it; he expended his wealth so largely as not to leave of it whereby he might subsist, or he expended it in acts of disobedience; or he squandered it in a way that was not right (Lane & Aqrab).
Commentary:
The verse declares that the relatives of a rich person are entitled to a share in his property, and so are wayfarers and poor people. A person’s relatives help him in various ways to earn his wealth. For instance, ‘A’ succeeds in getting a highly lucrative post as the result of the good education his parents have given him, depriving their other children of a similar education. The latter, therefore, possess a right in the wealth of ‘A’ because he rose to his high position at their expense. It is clearly stated in 51:20 that the poor and the needy have a right to share the property of the rich.
As for the wayfarer, the Holy Prophet is reported to have said that a wayfarer could claim, as of right, three days’ free entertainment from the residents of a place which he might visit, and if it were denied to him, he could demand it even by reasonable force (Dawud, Kitabul-At‘ima).
This injunction can only be carried out in a country where the Law of Islam is in force, for according to it the residents of a place, as a whole, are bound to act as the host to a wayfarer. If this injunction were carried into practice many of the social evils which are to be found in hotels and restaurants would disappear.
This general commandment about entertainment of guests and visitors is also eminently calculated to promote peace and goodwill among different nations. The chief cause of international strife is mutual hatred. So if the entertainment of visitors should become popular in the way in which it has been inculcated by Islam, much international hatred would disappear. Those who returned to their country after having enjoyed the hospitality of a people would naturally remain favourably inclined towards them and would be slow to pick a quarrel with them. Thus this practice would prove a good means of promoting brotherly relations between different peoples.
One meaning of the word تبذیر as shown under Important Words is, "to spend for a wrong cause." Thus, if a person gives away even his whole property for the cause of religion he will not be guilty of تبذیر for the money so spent will have been spent for a right cause.
a
16:91; 30:39.