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Right does not prevent acts of kindness

God says : “Do not make God subject to oaths that Tbrooa and making peace between people and Allah is Hearing, Knowing “[1][2] .

This verse came after mentioning party from the provisions of Marriages, and after verse, followed by returns context again to mention a range of provisions Alongh and its implications, may seem initially that these two verses exited about the context, but whatever this out in terms of consideration of the provisions contained verses بعضها إلى بعض حتى يتجلى الانسجام بين معانيها، فمنهم من قال إن وجه العلاقة تتجلى في أن الله سبحانه وتعالى في الآية السابقة أمر بالتقوى ، وتقوى الله تعالى تندرج فيها جميع الأقوال والأعمال ، فبما أن الله تبارك وتعالى أمر بالتقوى فليست التقوى منحصرة في تجنب الإنسان الأعمال السيئة ، مع محافظته على الأعمال الصالحة ، ولكنها شاملة لاتقاء عثرات الألسن وزيف الكلام مع الحرص على كل ما يقرب إلى الله من الطاعات القولية الدالة على تعظيمه تعالى وخشيته ، ومن أجل ذلك نُهي الناس في هذه الآية الكريمة عما قد يفسر بأنه مناف لتوقير أسماء الله الحسنى ، وذلك إنْ أَكْثَر الناس من الحلف به ، وهذا مبني على رأي من آراء المفسرين في تفسير قوله : ” Do not make God subject to oaths ” This is the view of the said : Meaning not multiply by the alliance shall be named vulnerable to Etienne play in Mjadlatkm, and the opinion of the other – It is the opinion of most – بأن المراد أن لا يجعل ذكر الله مانعاً بينهم وبين البر والتقوى عندما يحفلون باسمه على ترك خير أو فعل شر فإن الرابط يتجلى من حيث إن الناس مأمورون على أي حال بأن يأتوا من الأعمال ما يقربهم إلى الله سبحانه وتعالى زلفى ، وقد يحجزهم عن هذه الأعمال حلفٌ يصدر منهم في فورة غضب ، إلا أن الله تبارك وتعالى جعل لهم مخرجاً من ذلك وهو أن يأتوا الذي حلفوا عليه ثم يكفروا عن أيمانهم ، فالحلف لا يكون مانعاً من فعل الإنسان ما حلف على تركه إن كان في ذاته فعلاً حسناً ، وإنما الميزان في حكم ذلك الفعل عند الله ، فإن كان محبوباً إلى الله عز وجل فليبادر إليه ، وليكفر عن يمينه ، وإن كان بخلاف ذلك فليتجنبه ، وعدول الإنسان عن مقتضى يمينه إلى فعل ما حلف عليه مع التكفير يختلف حكمه باختلاف ذلك الفعل ، فقد يكون مندوباً إليه وقد يكون واجباً ؛ وذلك عندما يحلف الإنسان على ترك شيء من الواجبات أو المندوبات ، وعليه بجانب ذلك أن يكفر عن يمينه ، وبهذا يتضح أن الحنث في اليمين تعتريه الأحكام الخمسة وذلك باختلاف نوعه . It was : That the relationship verse as before in terms of the verses that preceded this verse spoke about the treatment of orphans and treatment of couples with good, ordered people in this verse that does not make between them and this good Hijaza prevents them from him, when issued them what they see as an obstacle to doing this good is that . It was : That occasion because of earlier verse as the previous verses addressed a large part of the provisions, including :

A- Provisions of the alcohol and gambling .

B - from the amnesty is spending in excess of the need .

A- Avoid marriage idolatresses and the Ankah idolaters and avoid having intercourse with women in menstruation.

‌د- The Batian women command in a position which refers to plowing avoid Atianhen in that position . These aspects of the deeds, he recalled Besides suggesting the necessity of maximizing the Almighty God to maximize his name so as not to be subject to NATO it is unnecessarily required, and thus organized these verses control what comes out of people in words and deeds to all be in accordance with the rule of God and His laws and required veneration and fear . This is a set of faces that could be considered a link between this verse and the verses that spearheaded .

Reason for the revelation of this verse :

Male commentators of words in the cause of descent .

Has directed Waahidi for canine : That is caused by what was Abdullah bin Rawahah in the right circumcised him his brother-Bashir bin Numan, as his angry sister divorced Abdul Allah bin Rawahah, and I swear to God that does not speak to him and not to come into his house and that does not fit between him and Wife .

Ibn Jarir and took out the son of Greg that the reason for the descent facts friend – May Allah be pleased with him – When I swear that is not spent on Ben furniture, a flat cousin because waging with engaged with modern fabrication, it was angry friend, the Inn was the words of the Almighty God in Sura Nur, after mentioning the story of fabrication : ” Aotl not Oulu thanks you and amplitude that يؤتوا given kin and the poor and immigrants in the way of Allah “[3] This verse be - therefore – Aaddh of the verse that was revealed in Surat light .

It was : As revealed in the Abu Bakr, may Allah be pleased with him because he swore to not eat with the guests indignation on his son Abdul Rahman when other hospitality .

This is mentioned by commentators of reasons, but reinforce the interpretation famous who went to the most commentators is that the verse, but came to an alert on that when a person divides the right buffer between it and the mainland ordered that does not take into account the right, but he has to take into account the side of righteousness, and atone for his right hand after .

Meaning ” Arda ” In verse :

The origin of the different commentators – Which Ojmlnah the above and we'll talk about that, God willing, in detail what comes – Differences in vulnerability in the words of the Almighty : ” Do not make God subject to oaths “[4] .

Valardh on the weight of the workers come in the language of meanings :

A- Be In displayed Fredh the words laborers in the sense Kalqdh effect in the sense arrested, and the room sense Amorov, and roommate sense interdicted, and so . The popularized the advent of the workers in the sense effect, and therefore differentiates linguists between Alhzeh and Alhzeh, Valhzeh who makes fun of it, and Alhzeh who scoff frequently than others, and the like Hamza and Amzh - open Almim - they sense many insults and nudge, and the بتسكين Almim understanding of the sense Almanmoz and Almlmoz, and they said that : What thrown on the width of the road on its side in order to prevent pedestrians from traffic, introduced his thing, and cast into the road, which is intended to be a barrier called prone to throwing in the width of the road either side of it .

Pole went in the interpretation ” Alheimaan ” That the laborers here in the sense effect but moved in use to be the sense of the actor, meaning that God may be offering any viable barrier to the use of this matter, and this is exactly what went to him in his interpretation ” Facilitation”.

B- The vulnerability is also used in the sense of force, and say Arabs : So and so vulnerable to any war is strong, and is said : So and so prone to travel if it is able it, and carry on saying : Women likely to marry if they have strengthened him and was put to him, and evidence that the words of Ka'b bin Zuhair :

Presented Tams deferral unknown

Any susceptible camel - which describes its strength – Tams deferral : Any anonymous respects, and intended Baida because they مئنة to cut .

A- Arda comes the sense of the thing before for any Almdjaol command pitching it as a show to him, and show him several witnesses from the words of the Arabs, including the words of the view : ( There تجعلوني prone to Oaúm ) No تجعلوني monument to Oaúm – Imams collection – So tend to Blomha the or not تجعلوني the vulnerable for categories of Alloaúm, and it also says the view :

Talegthen and divorce بسبة the

The women at risk for divorce

Any are the purpose of divorce; divorce because it falls on them, as well as the words of the other :

Ayami orphans vulnerable to tribes

Any risk to the families of the tribes .

Based on these faces in the sense of vulnerability signed commentators to be the difference in meaning : ” Do not make God subject to oaths ” Some of them said : That be do not make God Almighty something objecting converts between you and directly what تقسمون him because Mraatkm to your department by God, the Savior of the present which proceeded from your penance, that is to say Roy gm legion of commentators, and proportions to the public and therefore more interpreters advances .

He cited this to say what came to talk right from the Messenger of Allah - peace be upon him - he said : ” Do not swear to the right and find other better than her, but come which is good and Thlltha “[5] , But it is a decomposition atonement, and saying peace and blessings be upon him to Abdel Rahman bin Samra : ” If you swore to the right and I saw other better than her laps, which is the best and atoned for your right “[6] ، فإن الحديثين يدلان على أن المشروع في مثل هذا أن يراعي الإنسان جانب البر أي التقوى والخير ، فإن كان الخير فيما حلف أن يدعه فليأت بالذي هو خير ثم ليكفر عن يمينه ، وإن كان الخير في الاستمساك باليمين فليستمسك بها ، وهذا لأن البر مأمور به لذاته ، وخيره خير عام يعود إلى فاعله وإلى المفعول من أجله ، وأما المحافظة على اليمين فهي مأمور بها تعظيماً لاسم الله تعالى ، لأن من يقسم على شيء باسم الله فهو إنما يشهد الله تبارك وتعالى على أن ما قاله هو الحق ، والدليل على ذلك قوله عز وجل : ” And God is my witness to what is in his heart “[7] , And what was the man God has witness something that it adjusts to the other, but that was reversed satisfied God Almighty, and pronunciation in the name of God in the faith, but to confirm to say, so she was Alaba - which originally indicated on the surrounding Of – هي الأصل في حروف القسم ، وتستعمل مع ذكر فعل القسم وحذفه ، بخلاف الواو والتاء ، على أن الحلف بالباء يكون في مقام التأكيد وفي مقام الاستعطاف ، بخلاف الحلف بالواو والتاء فإنه لا يكون إلا في مقام التأكيد دون مقام الاستعطاف ، فمن أجل ذلك اتضح بأن الذي يقسم إنما يؤكد ما يقوله باسم الله تبارك وتعالى ، فهو يتحدث متلبساً باسم الله ، ومراعاة جانب المحافظة على البر والصلاح أولى من مراعاة جانب المحافظة على صدق القسم لأنهما أرضى لله ؛ وقد جعل الله تعالى للعبد مخرجاً مما التزمه بقسمه ، وهو أن يأتي الذي هو خير ثم يكفر عن يمينه ، حرصاً على ما هو أرضى لله وأنفع للعباد ، والله يريد لعباده اعتياد المحافظة على الأعمال الصالحة ونفع العباد ولو خالف ذلك القسم باسمه ، فإن في الاستمساك باليمين تعظيماً لاسمه تعالى دون أمره ، ويقال : Compliance submitted on the literature, and God Almighty is the one who authorized بالحنث with atonement when it is in the best, and this is no reason not to hasten to the section, and that the human being careful in its section so as not to divide, but on the order calls necessary to confirm the department, and should not be : And make not Allah's name subject to your oaths, but he said : ” Do not make God subject to oaths ” Because the name indicates labeled, one who divides his Almighty but wanted labeled, the same God, and this suggests also that which divides him to feel the greatness of what is offered him, for he makes God Almighty between him and which divides the left of the acts .

And not to mention the name in such cases is common, even when the Arabs even before the revelation of the Quran, Valenabgh says :

I swore not leave yourself Rbbh

And God is not behind one demand

And the meaning of ( God is not behind ) Not behind his name Almighty One dividing by demand, but so what divides by the name of Allah, the Almighty, he mentioned the name Majesty alone is to be plus name .

The meaning of the language of right and idiomatically :

Based on this view, is meant by faith : Things that swear by them, and the asset in faith : They collect the right : The right is the right hand, which is against the left hand, and was named to the right taking from Yemen, because direct business left it right from the left, then fired term on the right where they are located this hand, it is said so and so sat at the right hand of so and so : أي عن الجهة التي تحاذي هذه اليد التي تسمى باليمين ، وأطلق اسم اليمين على الحلف لأن من شأن العرب في تاريخهم منذ عهود الجاهلية أنهم إذا تعاقدوا على أمر أخذ أحدهم بيمين الآخر ، وهكذا تعقد الأحلاف بينهم ، وبما أن القسم يقصدون به تأكيد عهود الحلف كانوا كذلك عندما يقسمون يأخذ أحدهم بيمين الآخر فيقسم على ذلك الأمر الذي يريد أن يؤكده ، ثم أطلق من باب التجوز على الشيء المحلوف عليه سواء كان فعلاً أو تركاً ، ومن ذلك قول النبي صلى الله عليه وسلم : ” If you swore to the right ” Ie if you swore on something intended perjury in saying upon him blessings and peace here's the thing Mahlov it, and right the pool on the right and on the faith of both the non-measurable, because right Fiela and right but it is measured in the collection did Kazm and the greatest collection of a few, and faith on the weight of the actions of a Scaled – Open-ta and stillness eye – And that as a verb and done and done and done and done and others gathered the few acts of collection .

Intended forbidden in this verse :

The meaning of the verse do not make God Almighty objecting to your oaths any objection to come what Hfattm from acts of righteousness .

It was : To be God do not let the power of the sections that Tksmunha lest Tbrooa and تتقوا and تصلحوا between people, that is to say quenched scientists from a range of advances, but narrated from Ibn Abbas, may Allah be pleased with him .

And was told that what is meant : Do not make God's purpose for your oaths, so تحلفون its in all أحوالكم of : In grandfather and Hazelkm, in matters Akhrtkm and دنياكم, while ye With hurt, so Tgtrion on God Almighty NATO Anyway, that's to say narrated from the mother of believers Aisha, may Allah Almighty for, and Roy like Imam Malik, and the cover of the large number of commentators from ( Alheimaan, and Facilitation ) , And a number of other commentators, and Eddoa so that the name of God Almighty must sanctify and ينزه, it is not susceptible to manipulation of people do, and the large number of NATO name Almighty but indicate the lack of firmness prestige in our hearts, so Allah Almighty collection of recipes slander in humans : ” Nor obey all حلاف the humiliating هماز, Manaa بنميم Mchae for good a liar عتل aggressor then زنيم “[8] These qualities all قبائح, but Aptdit Ballav and Lhalav of NATO on the weight effectively meaning many NATO, and it also confirms saying the Almighty : ” And protect your oaths “[9] We find a range of commentators say that the Arabs since time was ignorance see that the number of right and NATO Menksh in rights, and quoted the words of the poet :

Few Alolaya the Hafez to his right
And that it issued mechanism Brett
Valolaya : Collection mechanism, which is right, taken from Aala, and it says : ” For those يؤلون from their wives Sneak four months “[10] , Poet describes ممدوحه as few Alolaya the – Any Few section – Keep to the right hand, and signed him to the right, it is keen to honor her, and some commentators said while this matter would the people of ignorance with being immersed in misguidance how Muslims, but how the people of the science of Muslims caught in such a situation deplorable reprehensible, do not mind someone to swear .

But do not recognize that it was the habits of the people of ignorance with evidence that this poet was not جاهليا but is one of the poets is many Islamists, and therefore do not memorize this hair is that the people of ignorance they maintain righteousness, their oaths with, they do not swear only slightly . But after Islam came to this literature Quranic and divine guidance Hafez who Astmeskua him on this literature was including this, which means this praise poet.

It was : That NATO, which frequently have him swear a reason not to trust people, people do not care Ballav do not care about his words would not be he nor his statements, including weight, so he called the Almighty God insulting, he said : ” Nor obey all حلاف the humiliating “[11] But he himself is not sure of himself, because the large alliance of rights arising from the lack of self-confidence, he feels that people are not confident him and his words, he knows they know through what is Aref him, and therefore is trying to force this deficiency frequently alliance to gain confidence .

The Almighty said : ” That Tbrooa and تتقوا and تصلحوا between people “[12] : That Tbrooa with what later said : هو في محل جر عطف بيان لأيمانكم ، وهذا هو الذي ذهب إليه الزمخشري ، وانتقده أبو حيان انتقاداً شديداً نظراً إلى أن الأيمان لا يمكن أن تبين بأنها بر وأنها تقوى وأنها إصلاح بين الناس ، وهذا الذي ذهب إليه أبو حيان إنما بناه على ما ارتآه من تفسير الآية الكريمة ، وما ذهب إليه الزمخشري بناه أيضاً على التوجيه الذي وجه به معنى الآية ، وهو الذي يتفق مع رأي الجمهور من أن الآية الكريمة إنما جاءت لنهي الناس عن الاستمساك بالأيمان وترك البر والتقوى والإصلاح بين الناس لمنع الأيمان من آلى من ذلك ، والزمخشري بنى على هذا الذي ذهب إليه ما ذكرته من قبل أن المقصود بالأيمان المحلوف عليه ، وهذا التوجيه الذي وجه به معنى قوله سبحانه وتعالى : ” That Tbrooa and تتقوا and تصلحوا between people ” Consistent with what went to him, was followed by Abu Hayyan that if alleged that the allowance would have been a first for him, due to the kindness of the statement but often comes from the media, and the track that substitutionary here impossible, because the allowance but will be in a position fit because it is located site switch it .

Some of them said : That what is meant by saying the Almighty : ” That Tbrooa and تتقوا and تصلحوا between people ” Because ” No Tbrooa ” As in the words of the Almighty : ” God shows you that deceived “[13] No because it does not go astray .

Some of them said : That the estimate makrooh to Tbrooa a تتقوا and تصلحوا between people, which do not make God objecting between you and what it Hfattm to lest Tbrooa and تتقوا and تصلحوا between people or makrooh to Tbrooa a تتقوا and تصلحوا between people, and on that quoted above Almighty : ” Tbrooa ” Onwards in the position of a monument in the interpretation of source Mansob to that effect to him, and some of them went on to the monument here to appreciate the preposition, and appreciation : That Tbrooa and تتقوا and تصلحوا between people, that's who went to Abu Hayyan built on the interpretation chosen by a third say the words that we have mentioned before in the interpretation ” Susceptible ” , And went glass Tabrizi that this lump speech than before is in the raised position on the novitiate and the news is omitted, and appreciation : That Tbrooa and تتقوا and تصلحوا among the people is good for you or the first you or so, has a response to this that the cut this speech than him inappropriately, and then on the other hand, the original lack of appreciation, there is no need for such an assessment that is not evidenced by any evidence nor .

وبناءً على أن العرضة بمعنى القوة ، يمكن أن يقال لا تجعلوا الله قوة لأيمانكم لئلا تبروا أو كراهة أن تبروا وتتقوا وتصلحوا بين الناس ، وكذلك على القول الأول وهو أن المقصود نهي الناس عن جعل أيمانهم بالله حاجزة بينهم وبين البر والتقوى والإصلاح بين الناس ، أما على القول الأخير فيتجلى المراد بالبر والتقوى والإصلاح بين الناس ، من حيث إن الذي يتجنب كثرة الحلف يكون تجنبه ذلك داعياً له إلى البر ، لأنه ناشئ عن تعظيمه لله سبحانه وتعالى ولذلك عظم أسماءه فلا يمتهنها بالحلف بها لأتفه الأسباب ، وهذا من البر ومن التقوى، وهو داع للإصلاح بين الناس لأنه يكون بسبب ذلك موضع ثقة الناس ، فالناس لا يثقون بالحلاف المهين ، وإنما يثقون بالصدوق الذي يتجنب الحلف ، فإذا ما تجنب الحلف مع اتصافه بالصدق كان ذلك داعياً إلى ثقة الناس به والاعتماد عليه ، فإذا سعى للإصلاح بينهم كان موضع القبول والرضى منهم ، وبهذا التوجيه لمعنى الآية الكريمة يمكن أن يكون ما ذهب إليه أبو حيان من أن قوله سبحانه : Almighty : ” تتقوا ” In place of a monument to disarm character الخافض acceptable .

Conclusion verse :

The Almighty said : ” And Allah is Hearing, Knowing ” After the command of Allah Almighty here as ordered by the Almighty not to make it prone to faith – Whatever it means by different scientists in guiding the meaning of the verse – يبين الله سبحانه وتعالى ما هو متصف به من الاطلاع على أقوال العباد وعلى أعمالهم وعلى ما تنطوي عليه حنايا صدورهم ، فهو تعالى سميع بكل ما يبدر منهم ، فمن حلف كان لحلفه سميعاً ، ومن قال كلمة طيبة من أمر بالإصلاح بين الناس أو أية كلمة برٍ وتقوى يقولها بينه وبين ربه أو بينه وبين عباد الله سبحانه وتعالى فإن الله سميع لها وجازيه بها ، وما أتى به من أعمال البر والخير والمعروف فالله سبحانه وتعالى أيضاً به عليم ، وكذلك ما يختلج في قلبه من خشية الله تعالى وتعظيمه عز وجل حتى لا يجرؤا على القسم بأسمائه ولو كان صادقاً إلا لداعٍ لابد له معه من القسم ، فهو سبحانه وتعالى أيضاً به عليم فيجازي كل أحد بما هو مطلع عليه وعليم به من أقواله وأعماله وأحواله ، فالله لا تخفى عليه خافية ، وفي هذا ما يدعو إلى الاستمساك بأمر الله سبحانه وتعالى والارتداع عن نهيه ، والحذر من الإقدام على أي شيء كان قولاً أو فعلاً إلا بعد وزنه بموازين الله ، ليُعلم خيره من شره وصلاحه من فساده وبره من فجوره ، فإن الله تعالى بكل شيء عليم ولكل شيء سميع ، لأنه سبحانه لا تخفى عليه خافية في الأرض ولا في السماء .

[1] Out of this Article the interpretation of the verse ( 224 ) Sura of lessons interpretation delivered by the Grand Mufti of the Sultanate, we like to append the book in order to complete the benefit .

[2] Verse ( 224 ) Sura .

[3] Verse ( 22 ) Of Al Noor .

[4] Verse ( 224 ) Sura .

[5] Bukhari, Book Vows, the door of God's words : ” Not the intention of God thoughtlessness in your oaths ” , No. ( 6247 ) , Muslim, Book of Faith, the door of NATO scar right and saw the other other ones, No. ( 1649 ) .

[6] Narrated in the book spring Vows, a door in the Vows, No. ( 656 ) .

[7] Verse ( 204 ) Sura .

[8] Verse ( 10 – 13 ) Surat pen .

[9] Verse ( 89 ) Surah .

[10] Verse ( 226 ) Sura .

[11] Verse ( 10 ) Surat pen .

[12] Verse ( 224 ) Sura .

[13] Verse ( 176 ) Nisa .


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