الأحزاب
Al-Ahzab
The Combined Forces • madinah • 73 Verses
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بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
1:1.
1:1.
a
1:1.
a
See1:1.
3075
Commentary:
See. 1:1.
a
1:1.
یٰۤاَیُّہَا النَّبِیُّ اتَّقِ اللّٰہَ وَلَا تُطِعِ الۡکٰفِرِیۡنَ وَالۡمُنٰفِقِیۡنَ ۗ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا حَکِیۡمًا
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
1021
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
3075A
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
2329
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
وَاتَّبِعۡ مَا یُوۡحٰۤی اِلَیۡکَ مِنۡ رَّبِّکَ ۚ اِنَّ اللّٰہَ کَانَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا
10:110.
10:110.
7:204; 10:16, 110; 46:10.
b
10:110.
b
7:204; 10:16, 110; 46:10.
b
10:110.
وَتَوَکَّلۡ عَلَی اللّٰہِ ۚ وَکَفٰی بِاللّٰہِ وَکِیۡلًا
3:160; 26:218.
3:160; 26:218.
3:160; 4:7; 26:218.
Commentary:
In v. 2 above the Holy Prophet and his disciples were exhorted to take God as a means of protection. In this verse they have been enjoined to put their complete trust in Him alone. This insistence about reliance on Divine help and protection implied that very hard days were ahead of the Holy Prophet and the Muslims and, by this exhortation to rely on God, they were being mentally prepared for them. As the verses that follow show, the present Surah was revealed at a most critical period in the Holy Prophet’s eventful career. The whole of Arabia had risen like one man against Islam. Besides, a most unscrupulous campaign of slander and calumny had also been let loose against him by the "Hypocrites" and Jews of Medina. Those indeed were very difficult days for Islam.
c
3:160; 26:218.
c
3:160; 4:7; 26:218.
3076
Commentary:
In v. 2 above the Holy Prophet and his disciples were exhorted to take God as a means of protection. In this verse they have been enjoined to put their complete trust in Him alone. This insistence about reliance on Divine help and protection implied that very hard days were ahead of the Holy Prophet and the Muslims and, by this exhortation to rely on God, they were being mentally prepared for them. As the verses that follow show, the present Surah was revealed at a most critical period in the Holy Prophet’s eventful career. The whole of Arabia had risen like one man against Islam. Besides, a most unscrupulous campaign of slander and calumny had also been let loose against him by the "Hypocrites" and Jews of Medina. Those indeed were very difficult days for Islam.
c
3:160; 26:218.
مَّا جَعَلَ اللّٰہُ لِرَجُلٍ مِّنۡ قَلۡبَیۡنِ فِیۡ جَوۡفِہٖ ۚ وَمَا جَعَلَ اَزۡوٰجَکُمُ الّٰٓئِیۡ تُظٰہِرُوۡنَ مِنۡہُنَّ اُمَّہٰتِکُمۡ ۚ وَمَا جَعَلَ اَدۡعِیَآءَکُمۡ اَبۡنَآءَکُمۡ ۚ ذٰلِکُمۡ قَوۡلُکُمۡ بِاَفۡوٰہِکُمۡ ۖ وَاللّٰہُ یَقُوۡلُ الۡحَقَّ وَہُوَ یَہۡدِی السَّبِیۡلَ
Zihar or Muzaharah means, separating oneself from one’s wife, calling her mother (Lane).
Ad‘iya’ is plural of da‘iyy which means, one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; one who attributes his descent to other than his father (Lane). The verse sought to abolish two very deep-rooted and widespread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was puerile and foolish. The reason for the abolition of these customs is implied in the words, Allah has not made for any man two hearts in his breast.
Important Words:
تظاھرون (keep away by calling them mothers). ظاھر من امرأته means, he separated from his wife, calling her his mother. ظھارand مظاھرة are infinitive nouns from this root (Lane & Aqrab).
ادعیاء کم (your adopted sons). ادعیاء is the plural of دعی (da‘iyyun) which is derived from دعا which means, he called. ادعاہmeans, he made him to assert his relationship as a son. ادعی الی غیر ابیه means, he claimed as his father one who was not his father. دعی means one invited to a repast; one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; a bastard (one who attributes his descent to other than his father) (Aqrab & Lane).
Commentary:
The verse seeks to abolish two very deep-seated and wide-spread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was also puerile and foolish. The reason for the abolition of both these customs is implied in the words, "Allah has not made for any man two hearts in his breast." Human heart is understood to be the seat of emotions and feelings. It can entertain only one kind of emotion at one time. Contradictory emotions cannot possibly be entertained by it at the same time. Moreover, different human relations evoke different emotions. Hence merely calling one’s wife one’s mother or calling a stranger one’s son cannot evoke the corresponding emotions in one’s heart. A wife can never become a mother nor a stranger a real son. Mere words of mouth cannot change the state of mind of the one who utters those words, nor can they alter hard facts of physical relationship. So it is foolish on the part of a person to call one’s wife one’s mother or to call another a son who is not one’s real son.
3077
Important Words:
تظاھرون (keep away by calling them mothers). ظاھر من امرأته means, he separated from his wife, calling her his mother. ظھارand مظاھرة are infinitive nouns from this root (Lane & Aqrab).
ادعیاء کم (your adopted sons). ادعیاء is the plural of دعی (da‘iyyun) which is derived from دعا which means, he called. ادعاہmeans, he made him to assert his relationship as a son. ادعی الی غیر ابیه means, he claimed as his father one who was not his father. دعی means one invited to a repast; one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; a bastard (one who attributes his descent to other than his father) (Aqrab & Lane).
Commentary:
The verse seeks to abolish two very deep-seated and wide-spread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was also puerile and foolish. The reason for the abolition of both these customs is implied in the words, "Allah has not made for any man two hearts in his breast." Human heart is understood to be the seat of emotions and feelings. It can entertain only one kind of emotion at one time. Contradictory emotions cannot possibly be entertained by it at the same time. Moreover, different human relations evoke different emotions. Hence merely calling one’s wife one’s mother or calling a stranger one’s son cannot evoke the corresponding emotions in one’s heart. A wife can never become a mother nor a stranger a real son. Mere words of mouth cannot change the state of mind of the one who utters those words, nor can they alter hard facts of physical relationship. So it is foolish on the part of a person to call one’s wife one’s mother or to call another a son who is not one’s real son.
2330
Zihar or Muzaharah means, separating oneself from one’s wife, calling her mother (Lane).
2331
Ad‘iya’ is plural of da‘iyy which means, one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; one who attributes his descent to other than his father (Lane). The verse sought to abolish two very deep-rooted and widespread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was puerile and foolish. The reason for the abolition of these customs is implied in the words, Allah has not made for any man two hearts in his breast.
اُدۡعُوۡہُمۡ لِاٰبَآئِہِمۡ ہُوَ اَقۡسَطُ عِنۡدَ اللّٰہِ ۚ فَاِنۡ لَّمۡ تَعۡلَمُوۡۤا اٰبَآءَہُمۡ فَاِخۡوٰنُکُمۡ فِی الدِّیۡنِ وَمَوٰلِیۡکُمۡ ۚ وَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ فِیۡمَاۤ اَخۡطَاۡتُمۡ بِہٖ وَلٰکِنۡ مَّا تَعَمَّدَتۡ قُلُوۡبُکُمۡ ۚ وَکَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا
Commentary:
The words "in faith" qualify both "your brethren" and "your friends" and the clause would read as "they are your brethren and friends in faith."
3078
Commentary:
The words "in faith" qualify both "your brethren" and "your friends" and the clause would read as "they are your brethren and friends in faith."
اَلنَّبِیُّ اَوۡلٰی بِالۡمُؤۡمِنِیۡنَ مِنۡ اَنۡفُسِہِمۡ ۖ وَاَزۡوٰجُہٗۤ اُمَّہٰتُہُمۡ ۗ وَاُولُوا الۡاَرۡحَامِ بَعۡضُہُمۡ اَوۡلٰی بِبَعۡضٍ فِیۡ کِتٰبِ اللّٰہِ مِنَ الۡمُؤۡمِنِیۡنَ وَالۡمُہٰجِرِیۡنَ اِلَّاۤ اَنۡ تَفۡعَلُوۡۤا اِلٰۤی اَوۡلِیَآئِکُمۡ مَّعۡرُوۡفًا ۚ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا
8:76.
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
8:76.
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
8:76.
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
1022
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
1023
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
1
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
a
8:76.
3079
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
2332
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
2333
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
وَاِذۡ اَخَذۡنَا مِنَ النَّبِیّٖنَ مِیۡثٰقَہُمۡ وَمِنۡکَ وَمِنۡ نُّوۡحٍ وَّاِبۡرٰہِیۡمَ وَمُوۡسٰی وَعِیۡسَی ابۡنِ مَرۡیَمَ ۖ وَاَخَذۡنَا مِنۡہُمۡ مِّیۡثٰقًا غَلِیۡظًا
3:82.
اس میں سورۃ آل عمران کی آیت۸۲ کی طرف اشارہ ہے کہ ہر نبی کو اس کے بعد آنے والے نبی کی بشارت دی گئی تھی اور اس کی قوم پر واجب کیا گیا تھا کہ اس پر ایمان لائے۔
3:82.
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a unique position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law- bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’s harbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also {433}.
3:82.
Commentary:
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a very eminent and exalted position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law-bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’sharbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also 3:82.
b
3:82.
2
اس میں سورۃ آل عمران کی آیت۸۲ کی طرف اشارہ ہے کہ ہر نبی کو اس کے بعد آنے والے نبی کی بشارت دی گئی تھی اور اس کی قوم پر واجب کیا گیا تھا کہ اس پر ایمان لائے۔
a
3:82.
3080
Commentary:
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a very eminent and exalted position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law-bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’sharbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also 3:82.
b
3:82.
2334
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a unique position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law- bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’s harbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also {433}.
لِّیَسۡـَٔلَ الصّٰدِقِیۡنَ عَنۡ صِدۡقِہِمۡ ۚ وَاَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا اَلِیۡمًا
18:103; 48:14; 76:5.
18:103; 48:14; 76:5.
a
18:103; 48:14; 76:5.
a
18:103; 48:14; 76:5.
3081
Commentary:
The verse signifies that without the revelation of a Divine Law, man could not be held responsible for his actions.
a
18:103; 48:14; 76:5.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ اِذۡ جَآءَتۡکُمۡ جُنُوۡدٌ فَاَرۡسَلۡنَا عَلَیۡہِمۡ رِیۡحًا وَّجُنُوۡدًا لَّمۡ تَرَوۡہَا ۚ وَکَانَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرًا
اس میں غزوۂ احزاب کا ذکر ہے جبکہ عین اس دن جب دشمن غالب آنے کا امیدوار تھا تیز ہوا چلی اور رات کو مختلف کیمپوں کی آگیں بجھ گئیں جسے عرب لوگ منحوس خیال کرتے تھے اسے دیکھ کر دیوانہ وار سب جرنیل اپنے قبیلوں کو لے کر بھاگ گئے اور مسلمان ان کی یورش سے محفوظ ہو گئے۔
With this verse begins an account of the Battle of the Trench which took place in the 5th year of the Hijrah and was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatafan, the Ashja‘ and Murrah, the Fazarah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous Hypocrites of Medina, formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims including women and children were employed in digging the Trench) ill-prepared and ill- provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
Forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. The words may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. Says William Muir: 'Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown' ("Life of Muhammad").
Commentary:
With this verse begins an account of the Battle of the Ditch. This battle which took place in the 5th year of the Hijrahwas the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatfan, the Ashja‘ and Murrah, the Fararah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous "Hypocrites"of Medina formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims, including women and children, were employed in digging the Ditch) ill-prepared and ill-provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks, according to different versions after which the forces of darkness melted away without inflicting any serious loss upon the Muslims. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
The reference in the word ریحا (wind) is to the strong cold wind which blew upon the confederated hosts and uprooted their tents and extinguished their fires. Says William Muir:
"Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit, the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown". ("The Life of Mahomet").
The words "and hosts that you saw not" refer to the forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. It may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims.
1
اس میں غزوۂ احزاب کا ذکر ہے جبکہ عین اس دن جب دشمن غالب آنے کا امیدوار تھا تیز ہوا چلی اور رات کو مختلف کیمپوں کی آگیں بجھ گئیں جسے عرب لوگ منحوس خیال کرتے تھے اسے دیکھ کر دیوانہ وار سب جرنیل اپنے قبیلوں کو لے کر بھاگ گئے اور مسلمان ان کی یورش سے محفوظ ہو گئے۔
3082
Commentary:
With this verse begins an account of the Battle of the Ditch. This battle which took place in the 5th year of the Hijrahwas the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatfan, the Ashja‘ and Murrah, the Fararah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous "Hypocrites"of Medina formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims, including women and children, were employed in digging the Ditch) ill-prepared and ill-provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks, according to different versions after which the forces of darkness melted away without inflicting any serious loss upon the Muslims. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
The reference in the word ریحا (wind) is to the strong cold wind which blew upon the confederated hosts and uprooted their tents and extinguished their fires. Says William Muir:
"Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit, the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown". ("The Life of Mahomet").
The words "and hosts that you saw not" refer to the forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. It may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims.
2335
With this verse begins an account of the Battle of the Trench which took place in the 5th year of the Hijrah and was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatafan, the Ashja‘ and Murrah, the Fazarah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous Hypocrites of Medina, formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims including women and children were employed in digging the Trench) ill-prepared and ill- provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
2336
Forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. The words may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. Says William Muir: 'Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown' ("Life of Muhammad").
اِذۡ جَآءُوۡکُمۡ مِّنۡ فَوۡقِکُمۡ وَمِنۡ اَسۡفَلَ مِنۡکُمۡ وَاِذۡ زَاغَتِ الۡاَبۡصٰرُ وَبَلَغَتِ الۡقُلُوۡبُ الۡحَنَاجِرَ وَتَظُنُّوۡنَ بِاللّٰہِ الظُّنُوۡنَا۠
The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).
Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two.
3083
Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two.
2337
The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).
ہُنَالِکَ ابۡتُلِیَ الۡمُؤۡمِنُوۡنَ وَزُلۡزِلُوۡا زِلۡزَالًا شَدِیۡدًا
8:18.
8:18.
8:18.
b
8:18.
a
8:18.
a
8:18.
وَاِذۡ یَقُوۡلُ الۡمُنٰفِقُوۡنَ وَالَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ مَّا وَعَدَنَا اللّٰہُ وَرَسُوۡلُہٗۤ اِلَّا غُرُوۡرًا
8:50.
8:50.
8:50.
c
8:50.
b
8:50.
b
8:50.
وَاِذۡ قَالَت طَّآئِفَۃٌ مِّنۡہُمۡ یٰۤاَہۡلَ یَثۡرِبَ لَا مُقَامَ لَکُمۡ فَارۡجِعُوۡا ۚ وَیَسۡتَـٔۡذِنُ فَرِیۡقٌ مِّنۡہُمُ النَّبِیَّ یَقُوۡلُوۡنَ اِنَّ بُیُوۡتَنَا عَوۡرَۃٌ وَّمَا ہِیَ بِعَوۡرَۃٍ ۖ اِنۡ یُّرِیۡدُوۡنَ اِلَّا فِرَارًا
这是在迁都 (هِجْرَة, Hijrah--------公元六二二年圣人穆罕默德从麦加迁居到麦地那) 之前麦地那的名称。
This was the name of Medina before the Hijrah.
The words mean, 'Return to your old faith, or go back to your homes.'
Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.
1024
这是在迁都 (هِجْرَة, Hijrah--------公元六二二年圣人穆罕默德从麦加迁居到麦地那) 之前麦地那的名称。
3084
Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.
2337A
This was the name of Medina before the Hijrah.
2338
The words mean, 'Return to your old faith, or go back to your homes.'
وَلَوۡ دُخِلَتۡ عَلَیۡہِمۡ مِّنۡ اَقۡطَارِہَا ثُمَّ سُئِلُوا الۡفِتۡنَۃَ لَاٰتَوۡہَا وَمَا تَلَبَّثُوۡا بِہَاۤ اِلَّا یَسِیۡرًا
واؤ بمعنی لیکن بھی آتا ہے۔
یعنی باوجود ارتداد کے کفار ان کو چھوڑیں گے نہیں‘ کیونکہ ان کے دل میں ہر مسلمان کہلانے والے کا بغض ہے خواہ وہ منافق ہی ہو۔
The verse purports to say that if an enemy had entered into Medina from another direction and the Hypocrites were invited to make common cause with him against the Muslims, they would have willingly and readily done so.
Commentary:
The present verse unmasks the falsity of excuses of the hypocrites mentioned in the preceding verse, viz. that their houses were exposed and defenceless and, therefore, they were unable to take part in the fighting on the side of Muslims. It purports to say that if an enemy had entered into Medina from another direction and they were invited to make common cause with him against the Muslims, they would have willingly and readily done so. It is because they have been asked in fulfilment of their solemn pledges to fight for Muslims against disbelievers that they advance the lame excuse of their houses being defenceless.
1
واؤ بمعنی لیکن بھی آتا ہے۔
2
یعنی باوجود ارتداد کے کفار ان کو چھوڑیں گے نہیں‘ کیونکہ ان کے دل میں ہر مسلمان کہلانے والے کا بغض ہے خواہ وہ منافق ہی ہو۔
3085
Commentary:
The present verse unmasks the falsity of excuses of the hypocrites mentioned in the preceding verse, viz. that their houses were exposed and defenceless and, therefore, they were unable to take part in the fighting on the side of Muslims. It purports to say that if an enemy had entered into Medina from another direction and they were invited to make common cause with him against the Muslims, they would have willingly and readily done so. It is because they have been asked in fulfilment of their solemn pledges to fight for Muslims against disbelievers that they advance the lame excuse of their houses being defenceless.
2339
The verse purports to say that if an enemy had entered into Medina from another direction and the Hypocrites were invited to make common cause with him against the Muslims, they would have willingly and readily done so.
وَلَقَدۡ کَانُوۡا عٰہَدُوا اللّٰہَ مِنۡ قَبۡلُ لَا یُوَلُّوۡنَ الۡاَدۡبٰرَ ۚ وَکَانَ عَہۡدُ اللّٰہِ مَسۡـُٔوۡلًا
此话指的是麦地那的犹太人曾与穆圣订立条约, 他们要站在他 (穆圣) 的一边同侵犯麦地那的任何敌人战斗。
The words refer to the treaty which the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina.
Commentary:
The words, "they had already covenanted with Allah," refer to the treaty that the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina. The verse holds out a solemn warning to these breakers of their plighted word that they will have to account for their treachery. The exact words of the above-mentioned treaty were:
و ان بینھم النصر علی من دھم یثرب
i.e. "and they take upon themselves to help the Holy Prophet against anyone who should attack Yathrib" (Khatamun-Nabiyyin, Part II, by Mirza Bashir Ahmad).
1025
此话指的是麦地那的犹太人曾与穆圣订立条约, 他们要站在他 (穆圣) 的一边同侵犯麦地那的任何敌人战斗。
3086
Commentary:
The words, "they had already covenanted with Allah," refer to the treaty that the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina. The verse holds out a solemn warning to these breakers of their plighted word that they will have to account for their treachery. The exact words of the above-mentioned treaty were:
و ان بینھم النصر علی من دھم یثرب
i.e. "and they take upon themselves to help the Holy Prophet against anyone who should attack Yathrib" (Khatamun-Nabiyyin, Part II, by Mirza Bashir Ahmad).
2340
The words refer to the treaty which the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina.
قُل لَّنۡ یَّنۡفَعَکُمُ الۡفِرَارُ اِنۡ فَرَرۡتُمۡ مِّنَ الۡمَوۡتِ اَوِ الۡقَتۡلِ وَاِذًا لَّا تُمَتَّعُوۡنَ اِلَّا قَلِیۡلًا
4:79; 62:9.
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
4:79; 62:9.
4:79; 62:9.
a
4:79; 62:9.
3
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
a
4:79; 62:9.
a
4:79; 62:9.
قُلۡ مَنۡ ذَا الَّذِیۡ یَعۡصِمُکُمۡ مِّنَ اللّٰہِ اِنۡ اَرَادَ بِکُمۡ سُوۡٓءًا اَوۡ اَرَادَ بِکُمۡ رَحۡمَۃً ۚ وَلَا یَجِدُوۡنَ لَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّلَا نَصِیۡرًا
39:39.
39:39.
39:39.
b
39:39.
a
39:39.
b
39:39.
۞ قَدۡ یَعۡلَمُ اللّٰہُ الۡمُعَوِّقِیۡنَ مِنۡکُمۡ وَالۡقَآئِلِیۡنَ لِاِخۡوٰنِہِمۡ ہَلُمَّ اِلَیۡنَا ۖ وَلَا یَاۡتُوۡنَ الۡبَاۡسَ اِلَّا قَلِیۡلًا
یہاں قلیل کا لفظ ہے۔ لیکن ہم پہلے بتا چکے ہیں کہ قلیل کا لفظ عربی میں بالکل نفی کے لئے آتا ہے۔
Commentary:
The expression "they come not to the fight but a little," may mean, (a) very few of them take the field on the side of the Muslims; (b) they withdraw after having gone a short distance towards the field of battle, i.e. they take little or no part in the fighting.
4
یہاں قلیل کا لفظ ہے۔ لیکن ہم پہلے بتا چکے ہیں کہ قلیل کا لفظ عربی میں بالکل نفی کے لئے آتا ہے۔
3087
Commentary:
The expression "they come not to the fight but a little," may mean, (a) very few of them take the field on the side of the Muslims; (b) they withdraw after having gone a short distance towards the field of battle, i.e. they take little or no part in the fighting.