الۡقَوۡلِ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "الۡقَوۡلِ".
یَسۡتَخۡفُوۡنَ مِنَ النَّاسِ وَلَا یَسۡتَخۡفُوۡنَ مِنَ اللّٰہِ وَہُوَ مَعَہُمۡ اِذۡ یُبَیِّتُوۡنَ مَا لَا یَرۡضٰی مِنَ الۡقَوۡلِ ۚ وَکَانَ اللّٰہُ بِمَا یَعۡمَلُوۡنَ مُحِیۡطًا
4:82.
4:82.
4:82.
a
4:82.
b
4:82.
c
4:82.
۞ لَّا یُحِبُّ اللّٰہُ الۡجَہۡرَ بِالسُّوۡٓءِ مِنَ الۡقَوۡلِ اِلَّا مَنۡ ظُلِمَ ۚ وَکَانَ اللّٰہُ سَمِیۡعًا عَلِیۡمًا
伊斯兰教不准许穆斯林公然说别人的坏话。但是受冤枉的人如果真的被人侵犯时, 他可以大声叫唤, 使其他的人能来帮助他。他也可在法庭上伸冤。但他不应该到处向人们一一去诉苦或发牢骚。
Islam does not allow Muslims to speak ill of other people in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court, but should not go about complaining to all and sundry.
Commentary:
Islam does not allow Muslims to speak ill of a man in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court. But he should not go about complaining to all and sundry, because that is calculated to create ill-will and bad blood and may disturb public peace which the Quran in no case countenances.
The words, Allah is All-Hearing, All-Knowing, have been added to point out that even for a man who is wronged, it is better to act patiently and refrain from speaking ill of anyone. He may either go to a law court or pray to God and seek justice and solace from Him.
354
伊斯兰教不准许穆斯林公然说别人的坏话。但是受冤枉的人如果真的被人侵犯时, 他可以大声叫唤, 使其他的人能来帮助他。他也可在法庭上伸冤。但他不应该到处向人们一一去诉苦或发牢骚。
612
Commentary:
Islam does not allow Muslims to speak ill of a man in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court. But he should not go about complaining to all and sundry, because that is calculated to create ill-will and bad blood and may disturb public peace which the Quran in no case countenances.
The words, Allah is All-Hearing, All-Knowing, have been added to point out that even for a man who is wronged, it is better to act patiently and refrain from speaking ill of anyone. He may either go to a law court or pray to God and seek justice and solace from Him.
691
Islam does not allow Muslims to speak ill of other people in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court, but should not go about complaining to all and sundry.
وَکَذٰلِکَ جَعَلۡنَا لِکُلِّ نَبِیٍّ عَدُوًّا شَیٰطِیۡنَ الۡاِنۡسِ وَالۡجِنِّ یُوۡحِیۡ بَعۡضُہُمۡ اِلٰی بَعۡضٍ زُخۡرُفَ الۡقَوۡلِ غُرُوۡرًا ۚ وَلَوۡ شَآءَ رَبُّکَ مَا فَعَلُوۡہُ ۖ فَذَرۡہُمۡ وَمَا یَفۡتَرُوۡنَ
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
25:32.
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
25:32.
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
c
25:32.
455
“人 和 جِنّ (Jinn, 精纳)” 这些字, 在 «古兰经» 许多经文中出现, 并不意指安拉的两种不同创造物, 而是指两类人; “人” 指的是群众或一般人, 而 “精纳” 代表大人物, 他们常常脱离老百姓, 不同他们混在一起, 实际上大家老是见不到他们。
3
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
a
25:32.
854
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
a
25:32.
900
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
وَاذۡکُر رَّبَّکَ فِیۡ نَفۡسِکَ تَضَرُّعًا وَّخِیۡفَۃً وَّدُوۡنَ الۡجَہۡرِ مِنَ الۡقَوۡلِ بِالۡغُدُوِّ وَالۡاٰصَالِ وَلَا تَکُنۡ مِّنَ الۡغٰفِلِیۡنَ
6:64; 7:56.
6:64; 7:56.
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
6:64; 7:56.
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
e
6:64; 7:56.
a
6:64; 7:56.
1090
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
b
6:64; 7:56.
1091
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
اَفَمَنۡ ہُوَ قَآئِمٌ عَلٰی کُلِّ نَفۡسٍۭ بِمَا کَسَبَتۡ ۗ وَجَعَلُوۡا لِلّٰہِ شُرَکَآءَ قُلۡ سَمُّوۡہُمۡ ۚ اَمۡ تُنَبِّـُٔوۡنَہٗ بِمَا لَا یَعۡلَمُ فِی الۡاَرۡضِ اَمۡ بِظٰہِرٍ مِّنَ الۡقَوۡلِ ۗ بَلۡ زُیِّنَ لِلَّذِیۡنَ کَفَرُوۡا مَکۡرُہُمۡ وَصُدُّوۡا عَنِ السَّبِیۡلِ ۗ وَمَنۡ یُّضۡلِلِ اللّٰہُ فَمَا لَہٗ مِنۡ ہَادٍ
17:98; 39:24, 37.
6:101; 10:67; 13:17.
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
6:101; 10:67; 13:17.
17:98; 39:24, 37.
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
e
6:101; 10:67; 13:17.
a
6:101; 10:67; 13:17.
b
17:98; 39:24, 37.
1645
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
c
6:101; 10:67; 13:17.
1445
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
1446
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
اِنَّہٗ یَعۡلَمُ الۡجَہۡرَ مِنَ الۡقَوۡلِ وَیَعۡلَمُ مَا تَکۡتُمُوۡنَ
2:34; 20:8; 87:8.
2:34; 20:8; 87:8.
2:34; 20:8; 87:8.
a
2:34; 20:8; 87:8.
c
2:34; 20:8; 87:8.
d
2:34; 20:8; 87:8.
وَہُدُوۡۤا اِلَی الطَّیِّبِ مِنَ الۡقَوۡلِ وَہُدُوۡۤا اِلٰی صِرٰطِ الۡحَمِیۡدِ
Commentary:
The verse shows that Paradise will not be a place of inactivity or idleness. On the other hand it will be a place of continuous work. Only the nature of the work will be different and there will be no fear of failure or fall as in this life. The spiritual progress of the righteous will be uniform and uninterrupted.
2456A
Commentary:
The verse shows that Paradise will not be a place of inactivity or idleness. On the other hand it will be a place of continuous work. Only the nature of the work will be different and there will be no fear of failure or fall as in this life. The spiritual progress of the righteous will be uniform and uninterrupted.
وَلَوۡ نَشَآءُ لَاَرَیۡنٰکَہُمۡ فَلَعَرَفۡتَہُمۡ بِسِیۡمٰہُمۡ ۚ وَلَتَعۡرِفَنَّہُمۡ فِیۡ لَحۡنِ الۡقَوۡلِ ۚ وَاللّٰہُ یَعۡلَمُ اَعۡمٰلَکُمۡ
伪君子从来不说直话。他说话总是模棱两可, 具多义性, 因此对甲是这个意思, 对乙又是另一个意思。正因为伪君子的这种不正言谈, 2:105节经文中才提到了这点。
A hypocrite never talks straight. He always indulges in ambiguous and equivocal speech in order that it should convey one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
Important Words:
لحن (tone) is inf. noun from لحن (Lahana). They say لحن له i.e. he said to him something which he (the latter) understood but which was unintelligible to others; he intimated to him something which he alone understood; he spoke obliquely or ambiguously. لحن means, the meaning of speech; its intended sense or import; its intent (it is direct and also indirect); an oblique or ambiguous mode of speech; an inclining of speech to obliqueness, or ambiguity, and equivocal allusion (Lane & Aqrab).
Commentary:
A hypocrite faces both ways. He never talks straight and always indulges in ambiguous and equivocal speech so that it conveys one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
1261
伪君子从来不说直话。他说话总是模棱两可, 具多义性, 因此对甲是这个意思, 对乙又是另一个意思。正因为伪君子的这种不正言谈, 2:105节经文中才提到了这点。
3811
Important Words:
لحن (tone) is inf. noun from لحن (Lahana). They say لحن له i.e. he said to him something which he (the latter) understood but which was unintelligible to others; he intimated to him something which he alone understood; he spoke obliquely or ambiguously. لحن means, the meaning of speech; its intended sense or import; its intent (it is direct and also indirect); an oblique or ambiguous mode of speech; an inclining of speech to obliqueness, or ambiguity, and equivocal allusion (Lane & Aqrab).
Commentary:
A hypocrite faces both ways. He never talks straight and always indulges in ambiguous and equivocal speech so that it conveys one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
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A hypocrite never talks straight. He always indulges in ambiguous and equivocal speech in order that it should convey one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
اَلَّذِیۡنَ یُظٰہِرُوۡنَ مِنۡکُمۡ مِّنۡ نِّسَآئِہِمۡ مَّا ہُنَّ اُمَّہٰتِہِمۡ ۖ اِنۡ اُمَّہٰتُہُمۡ اِلَّا الّٰٓئِیۡ وَلَدۡنَہُمۡ ۚ وَاِنَّہُمۡ لَیَقُوۡلُوۡنَ مُنۡکَرًا مِّنَ الۡقَوۡلِ وَزُوۡرًا ۚ وَاِنَّ اللّٰہَ لَعَفُوٌّ غَفُوۡرٌ
سورۂ احزاب میں کہا گیا تھا کہ نبی کی بیویاں مومنوں کی مائیں ہیں۔ اب یہ کہا گیا ہے کہ کوئی اپنی بیوی کو ماں کہہ بیٹھے تو وہ ماں نہیں ہو جاتی۔ اس میں اختلاف نہیں۔ کیونکہ کسی انسان کے کہنے سے کوئی عورت ماں نہیں ہو سکتی۔ لیکن اگر خداتعالیٰ کسی عورت کو ماں قرار دے تو چونکہ حقوق کا قائم کرنے والا وہی ہے اس کے حکم کے ماتحت ایک عورت ماں بن سکتی ہے پھر یہ بھی یاد رکھنا چاہیے کہ یہ منفی حکم ہے کسی کے حقوق کو اس میں تلف نہیں کیا گیا۔ نہ کسی جان پر کوئی زائد حق ڈالے گئے ہیں۔
33:5
Commentary:
Zihar or calling ones wife "mother" has been declared here a heinous sin. For a somewhat detailed note see 33:5.
The words لعفو غفور mean that God in His great mercy has made allowance for man’s weakness and that He is always ready to forgive his lapses, provided he comes to God with a penitent heart and makes amends.
The verse has redeemed a right which through a cruel custom was denied to women and thus has raised them to the status to which they were entitled.
1
سورۂ احزاب میں کہا گیا تھا کہ نبی کی بیویاں مومنوں کی مائیں ہیں۔ اب یہ کہا گیا ہے کہ کوئی اپنی بیوی کو ماں کہہ بیٹھے تو وہ ماں نہیں ہو جاتی۔ اس میں اختلاف نہیں۔ کیونکہ کسی انسان کے کہنے سے کوئی عورت ماں نہیں ہو سکتی۔ لیکن اگر خداتعالیٰ کسی عورت کو ماں قرار دے تو چونکہ حقوق کا قائم کرنے والا وہی ہے اس کے حکم کے ماتحت ایک عورت ماں بن سکتی ہے پھر یہ بھی یاد رکھنا چاہیے کہ یہ منفی حکم ہے کسی کے حقوق کو اس میں تلف نہیں کیا گیا۔ نہ کسی جان پر کوئی زائد حق ڈالے گئے ہیں۔
b
33:5
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Commentary:
Zihar or calling ones wife "mother" has been declared here a heinous sin. For a somewhat detailed note see 33:5.
The words لعفو غفور mean that God in His great mercy has made allowance for man’s weakness and that He is always ready to forgive his lapses, provided he comes to God with a penitent heart and makes amends.
The verse has redeemed a right which through a cruel custom was denied to women and thus has raised them to the status to which they were entitled.