فَرِیۡق
Appears 28 times in Quran
📖 Lane's Lexicon
Classical definitions for root فرق
Derived Stems (54)
Derived Words (8)
Words derived from the lemma "فَرِیۡق".
- and as for others
- and some they
- some
- a section
- two parties
- a part
- a party
- a section
- any party
- some
- they treated some
- a party
- a party
- a section
- some
- and a party
Occurrences in Quran
Found 28 verses containing "فَرِیۡق".
۞ اَفَتَطۡمَعُوۡنَ اَنۡ یُّؤۡمِنُوۡا لَکُمۡ وَقَدۡ کَانَ فَرِیۡقٌ مِّنۡہُمۡ یَسۡمَعُوۡنَ کَلٰمَ اللّٰہِ ثُمَّ یُحَرِّفُوۡنَہٗ مِنۡۢ بَعۡدِ مَا عَقَلُوۡہُ وَہُمۡ یَعۡلَمُوۡنَ
3:79; 4:47; 5:14, 42.
3:79; 4:47; 5:14, 42.
3:79; 4:47; 5:14, 42.
Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.
a
3:79; 4:47; 5:14, 42.
a
3:79; 4:47; 5:14, 42.
82
Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.
a
3:79; 4:47; 5:14, 42.
ثُمَّ اَنۡتُمۡ ہٰٓؤُلَآءِ تَقۡتُلُوۡنَ اَنۡفُسَکُمۡ وَتُخۡرِجُوۡنَ فَرِیۡقًا مِّنۡکُمۡ مِّنۡ دِیٰرِہِمۡ تَظٰہَرُوۡنَ عَلَیۡہِمۡ بِالۡاِثۡمِ وَالۡعُدۡوٰنِ وَاِنۡ یَّاۡتُوۡکُمۡ اُسٰرٰی تُفٰدُوۡہُمۡ وَہُوَ مُحَرَّمٌ عَلَیۡکُمۡ اِخۡرَاجُہُمۡ ۚ اَفَتُؤۡمِنُوۡنَ بِبَعۡضِ الۡکِتٰبِ وَتَکۡفُرُوۡنَ بِبَعۡضٍ ۚ فَمَا جَزَآءُ مَنۡ یَّفۡعَلُ ذٰلِکَ مِنۡکُمۡ اِلَّا خِزۡیٌ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَیَوۡمَ الۡقِیٰمَۃِ یُرَدُّوۡنَ اِلٰۤی اَشَدِّ الۡعَذَابِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
وَلَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ وَقَفَّیۡنَا مِنۡۢ بَعۡدِہٖ بِالرُّسُلِ ۖ وَاٰتَیۡنَا عِیۡسَی ابۡنَ مَرۡیَمَ الۡبَیِّنٰتِ وَاَیَّدۡنٰہُ بِرُوۡحِ الۡقُدُسِ ۗ اَفَکُلَّمَا جَآءَکُمۡ رَسُوۡلٌۢ بِمَا لَا تَہۡوٰۤی اَنۡفُسُکُمُ اسۡتَکۡبَرۡتُمۡ فَفَرِیۡقًا کَذَّبۡتُمۡ وَفَرِیۡقًا تَقۡتُلُوۡنَ
2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
普遍认为, رُوْحُ الْقُدُسْ (Ruhul-qudus, 圣灵) 是 جِبْرِيْل (Jibril, 吉布里尔) 天使的另一个称呼 (جَرِيْر, jarir和كَثِيْر, Kathir)。 رُوْحُ الْقُدُسْ 的另一个意思是安拉圣洁或有福的言语。
اس جگہ اَلرُّسُل کا لفظ ہے اور اَلْ سے اس چیز کی طرف اشارہ ہے جو مخاطبین کے ذہن میں تھی۔ پس اس آیت کے یہ معنے ہونگے کہ وہ رسول جوتمہارے ذہن میں ہیں اور جن کو تم جانتے ہو۔ اس مفہوم کو واضح کرنے کے لئے خطوط وحدانی میں ’’ان‘‘ کا لفظ بڑھا دیا گیا ہے۔
’’پیچھے بھیجا‘‘ سے صرف بعد میں آنا مرادنہیں کیونکہ وہ تومِنۡۢ بَعۡدِہٖ کے الفاظ میں بیان ہو چکا ہے۔ پس اس سے مرادنقشِ قدم پر چلنا اور اس کے دین کی خدمت کرنا ہے۔
تَقْتُلُوْنَ حال ماضیہ ہے یعنی حال کا صیغہ فعل ماضی کی شناخت کے اظہار کے لئے لایا گیا ہے مراد یہ ہے کہ یہ ایسا بُرا فعل تھا کہ اب بھی خیال کرتے ہوئے آنکھوں کے سامنے آجاتا ہے۔
See 2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
It is commonly believed that the Spirit of holiness is another name of the angel Gabriel (Jarir & Kathir). Ruhul-Qudus also means, the holy or blessed Word of God.
See 2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
Important Words:
قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).
بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).
روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.
Commentary:
In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.
The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.
That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).
In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).
Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:
و جبریل رسول الله فینا
و روح القدس لیس له كفاء
"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).
From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.
It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).
a
2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
67
普遍认为, رُوْحُ الْقُدُسْ (Ruhul-qudus, 圣灵) 是 جِبْرِيْل (Jibril, 吉布里尔) 天使的另一个称呼 (جَرِيْر, jarir和كَثِيْر, Kathir)。 رُوْحُ الْقُدُسْ 的另一个意思是安拉圣洁或有福的言语。
1
اس جگہ اَلرُّسُل کا لفظ ہے اور اَلْ سے اس چیز کی طرف اشارہ ہے جو مخاطبین کے ذہن میں تھی۔ پس اس آیت کے یہ معنے ہونگے کہ وہ رسول جوتمہارے ذہن میں ہیں اور جن کو تم جانتے ہو۔ اس مفہوم کو واضح کرنے کے لئے خطوط وحدانی میں ’’ان‘‘ کا لفظ بڑھا دیا گیا ہے۔
2
’’پیچھے بھیجا‘‘ سے صرف بعد میں آنا مرادنہیں کیونکہ وہ تومِنۡۢ بَعۡدِہٖ کے الفاظ میں بیان ہو چکا ہے۔ پس اس سے مرادنقشِ قدم پر چلنا اور اس کے دین کی خدمت کرنا ہے۔
3
تَقْتُلُوْنَ حال ماضیہ ہے یعنی حال کا صیغہ فعل ماضی کی شناخت کے اظہار کے لئے لایا گیا ہے مراد یہ ہے کہ یہ ایسا بُرا فعل تھا کہ اب بھی خیال کرتے ہوئے آنکھوں کے سامنے آجاتا ہے۔
a
See 2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
94
Important Words:
قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).
بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).
روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.
Commentary:
In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.
The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.
That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).
In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).
Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:
و جبریل رسول الله فینا
و روح القدس لیس له كفاء
"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).
From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.
It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).
a
See 2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
119
It is commonly believed that the Spirit of holiness is another name of the angel Gabriel (Jarir & Kathir). Ruhul-Qudus also means, the holy or blessed Word of God.
اَوَکُلَّمَا عٰہَدُوۡا عَہۡدًا نَّبَذَہٗ فَرِیۡقٌ مِّنۡہُمۡ ۚ بَلۡ اَکۡثَرُہُمۡ لَا یُؤۡمِنُوۡنَ
3:188.
3:188.
a
3:188.
a
3:188.
107
Commentary:
See under next verse.
d
3:188.
وَلَمَّا جَآءَہُمۡ رَسُوۡلٌ مِّنۡ عِنۡدِ اللّٰہِ مُصَدِّقٌ لِّمَا مَعَہُمۡ نَبَذَ فَرِیۡقٌ مِّنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ کِتٰبَ اللّٰہِ وَرَآءَ ظُہُوۡرِہِمۡ کَاَنَّہُمۡ لَا یَعۡلَمُوۡنَ
See 2:90.
3:188.
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
b
2:90.
c
3:188.
b
See 2:90.
c
3:188.
108
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
a
See 2:90.
b
3:188.
اَلَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ یَعۡرِفُوۡنَہٗ کَمَا یَعۡرِفُوۡنَ اَبۡنَآءَہُمۡ ۖ وَاِنَّ فَرِیۡقًا مِّنۡہُمۡ لَیَکۡتُمُوۡنَ الۡحَقَّ وَہُمۡ یَعۡلَمُوۡنَ
6:21.
2:175; 5:16, 6:92.
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
6:21.
2:175; 5:16; 6:92.
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
b
2:175; 5:16, 6:92.
c
6:21.
a
6:21.
b
2:175; 5:16; 6:92.
153
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
c
6:21.
d
2:175; 5:16, 6:92.
169
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
170
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
وَلَا تَاۡکُلُوۡۤا اَمۡوٰلَکُمۡ بَیۡنَکُمۡ بِالۡبٰطِلِ وَتُدۡلُوۡا بِہَاۤ اِلَی الۡحُکَّامِ لِتَاۡکُلُوۡا فَرِیۡقًا مِّنۡ اَمۡوٰلِ النَّاسِ بِالۡاِثۡمِ وَاَنۡتُمۡ تَعۡلَمُوۡنَ
4:30, 162; 9:34.
قرآن کریم اکثر قومی زندگی پر زور دینے کے لئے عام انسانوں یا اپنے اہل ملک یا اہل قوم کی اشیاء کو اپنی اشیاء کہہ کر پکارتا ہے تا اس طرف اشارہ کرے کہ جو اپنی قوم کے افراد کو نقصان پہنچاتا ہے وہ اپنے آپ کو نقصان پہنچاتا ہے۔ یہاں بھی اپنے مال سے مراد دوسرے بنی نوع انسان کے اموال ہیں لیکن مذکورہ بالا اصول کی طرف توجہ دلانے کے لئے اپنے مال کہہ کر انہیں پکارا ہے۔ اس سورت کے رکوع ۱۰ میں فرمایا اِذْ اَخَذْنَا مِیْثَاقَکُمْ لَاتُسْفِکُوْنَ دِمَآءَ کُمْ وَلَاتُخْرِجُوْنَ اَنْفُسَکُمْ مِّنْ دِیَارِکُمْ (البقرۃ: ۸۵) پھر آگے چل کر فرمایا ثُمَّ اَنْتُمْ ھٰٓؤُلَآءِ تَقْت
4:30, 162; 9:34.
In order to emphasize communal or national unity the Qur’an often refers to other Muslims’ property as "your property." So here also other Muslims’ property is spoken of as "your property."
The commandment relating to fasting enjoined Muslims to refrain from eating and drinking within specified periods with a view to attaining piety and righteousness. This was the most opportune time to remind them that unlawful eating, i.e. unlawful acquisition of wealth, must all the more be scrupulously avoided. Incidentally, the verse forcefully condemns the practice of giving and taking bribe.
4:30, 162; 9:34.
Important Words:
تدلوا (offer it) is derived from ادلی which again is derived from دلا. They say دلاالدلو, he let down the bucket (into the well), or he pulled it up. ادلی means, he let down the bucket (into the well.) ادلی الیه بمال means, he offered or gave him money (Aqrab).
Commentary:
The commandment relating to fasting enjoined Muslims to refrain from lawful eating and drinking within specified periods with a view to attaining piety and righteousness. This was thus the most opportune time to remind the people that unlawful eating, i.e. unlawful acquisition of wealth, must be all the more scrupulously avoided. Indeed, one of the greatest evils prevailing in the world is the practice of devouring other men’s property by means of falsehood, fraud and litigation. Many a sin is nothing but an offshoot of this evil. Islam condemns the practice of taking another man’s property without his knowledge or consent. Similarly, it is unlawful to appropriate another person’s possessions by means of false litigation. If a man takes possession of a property that does not belong to him by right, it will prove the ruin of him, even if a court of justice should decree the property as his. Says the Holy Prophet: "Beware! I am but a man like you and it sometimes happens that a litigant comes to me and he is more eloquent than his opponent, and I, after listening to his arguments, may give my decision in his favour. But if the property is really not his, my decision will not make it his in the sight of God; in that case it is nothing but a piece of burning fire; so let him put this fire into his belly if he likes, or let him leave it" (Bukhari).
The verse cuts at the root of the evil that has made its appearance in the present age even among those who lay claim to culture and enlightenment. People generally do not deem it worthwhile to consider what right is. All that is seen is how the judge decides. When a judge awards a property to a man, he eagerly takes possession of it without the slightest compunction, even if it happens not to belong to him by right. It never occurs to him that in the sight of God he is no less a usurper than he who forcibly seizes another man’s property.
Incidentally the verse also forcefully condemns the practice of the giving and taking of bribe which unfortunately is so rampant nowadays. In many countries justice has actually to be bought. What is still worse is that through this evil practice, the door of justice is often closed to a rightful owner. The practice is to be found even in some advanced Western countries and is said to be prevalent in certain parts of the New World. The Holy Prophet has condemned it in the strongest of terms saying: "The taker and giver of a bribe are alike, and both stand accursed" (Tirmidhi).
a
4:30, 162; 9:34.
2
قرآن کریم اکثر قومی زندگی پر زور دینے کے لئے عام انسانوں یا اپنے اہل ملک یا اہل قوم کی اشیاء کو اپنی اشیاء کہہ کر پکارتا ہے تا اس طرف اشارہ کرے کہ جو اپنی قوم کے افراد کو نقصان پہنچاتا ہے وہ اپنے آپ کو نقصان پہنچاتا ہے۔ یہاں بھی اپنے مال سے مراد دوسرے بنی نوع انسان کے اموال ہیں لیکن مذکورہ بالا اصول کی طرف توجہ دلانے کے لئے اپنے مال کہہ کر انہیں پکارا ہے۔ اس سورت کے رکوع ۱۰ میں فرمایا اِذْ اَخَذْنَا مِیْثَاقَکُمْ لَاتُسْفِکُوْنَ دِمَآءَ کُمْ وَلَاتُخْرِجُوْنَ اَنْفُسَکُمْ مِّنْ دِیَارِکُمْ (البقرۃ: ۸۵) پھر آگے چل کر فرمایا ثُمَّ اَنْتُمْ ھٰٓؤُلَآءِ تَقْت
a
4:30, 162; 9:34.
195
Important Words:
تدلوا (offer it) is derived from ادلی which again is derived from دلا. They say دلاالدلو, he let down the bucket (into the well), or he pulled it up. ادلی means, he let down the bucket (into the well.) ادلی الیه بمال means, he offered or gave him money (Aqrab).
Commentary:
The commandment relating to fasting enjoined Muslims to refrain from lawful eating and drinking within specified periods with a view to attaining piety and righteousness. This was thus the most opportune time to remind the people that unlawful eating, i.e. unlawful acquisition of wealth, must be all the more scrupulously avoided. Indeed, one of the greatest evils prevailing in the world is the practice of devouring other men’s property by means of falsehood, fraud and litigation. Many a sin is nothing but an offshoot of this evil. Islam condemns the practice of taking another man’s property without his knowledge or consent. Similarly, it is unlawful to appropriate another person’s possessions by means of false litigation. If a man takes possession of a property that does not belong to him by right, it will prove the ruin of him, even if a court of justice should decree the property as his. Says the Holy Prophet: "Beware! I am but a man like you and it sometimes happens that a litigant comes to me and he is more eloquent than his opponent, and I, after listening to his arguments, may give my decision in his favour. But if the property is really not his, my decision will not make it his in the sight of God; in that case it is nothing but a piece of burning fire; so let him put this fire into his belly if he likes, or let him leave it" (Bukhari).
The verse cuts at the root of the evil that has made its appearance in the present age even among those who lay claim to culture and enlightenment. People generally do not deem it worthwhile to consider what right is. All that is seen is how the judge decides. When a judge awards a property to a man, he eagerly takes possession of it without the slightest compunction, even if it happens not to belong to him by right. It never occurs to him that in the sight of God he is no less a usurper than he who forcibly seizes another man’s property.
Incidentally the verse also forcefully condemns the practice of the giving and taking of bribe which unfortunately is so rampant nowadays. In many countries justice has actually to be bought. What is still worse is that through this evil practice, the door of justice is often closed to a rightful owner. The practice is to be found even in some advanced Western countries and is said to be prevalent in certain parts of the New World. The Holy Prophet has condemned it in the strongest of terms saying: "The taker and giver of a bribe are alike, and both stand accursed" (Tirmidhi).
a
4:30, 162; 9:34.
215A
In order to emphasize communal or national unity the Qur’an often refers to other Muslims’ property as "your property." So here also other Muslims’ property is spoken of as "your property."
216
The commandment relating to fasting enjoined Muslims to refrain from eating and drinking within specified periods with a view to attaining piety and righteousness. This was the most opportune time to remind them that unlawful eating, i.e. unlawful acquisition of wealth, must all the more be scrupulously avoided. Incidentally, the verse forcefully condemns the practice of giving and taking bribe.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ اُوۡتُوۡا نَصِیۡبًا مِّنَ الۡکِتٰبِ یُدۡعَوۡنَ اِلٰی کِتٰبِ اللّٰہِ لِیَحۡکُمَ بَیۡنَہُمۡ ثُمَّ یَتَوَلّٰی فَرِیۡقٌ مِّنۡہُمۡ وَہُمۡ مُّعۡرِضُوۡنَ
24:49.
24:49.
(1) Prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a portion of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the Bible is but a portion of the Book as compared with the Qur’an which is the Book par excellence.
24:49.
Commentary:
The expression, portion of the Book, may refer to (1) the prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a part of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the expression may also mean that as compared with the Quran, which is the Book par excellence, being the eternal and perfect Divine Book, the Bible is but a portion and a part. In view of these different explanations, the verse would give different meanings: (a) that when the attention of Jews and Christians is drawn to the prophecies embodied in their Scriptures, they refuse to be guided by them. Or (b) that if the People of the Book had adhered to the genuine portion of their own Scriptures, the criteria laid down therein for testing the truth of a claimant to prophethood would have surely led them to accept the Holy Prophet. Or (c) that if they had faithfully acted on the teachings of their own Scriptures, which was in fact a part of the perfect and eternal teachings contained in the Quran, they would have certainly recognised the truth of the new Faith.
e
24:49.
b
24:49.
315
Commentary:
The expression, portion of the Book, may refer to (1) the prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a part of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the expression may also mean that as compared with the Quran, which is the Book par excellence, being the eternal and perfect Divine Book, the Bible is but a portion and a part. In view of these different explanations, the verse would give different meanings: (a) that when the attention of Jews and Christians is drawn to the prophecies embodied in their Scriptures, they refuse to be guided by them. Or (b) that if the People of the Book had adhered to the genuine portion of their own Scriptures, the criteria laid down therein for testing the truth of a claimant to prophethood would have surely led them to accept the Holy Prophet. Or (c) that if they had faithfully acted on the teachings of their own Scriptures, which was in fact a part of the perfect and eternal teachings contained in the Quran, they would have certainly recognised the truth of the new Faith.
b
24:49.
389
(1) Prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a portion of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the Bible is but a portion of the Book as compared with the Qur’an which is the Book par excellence.
وَاِنَّ مِنۡہُمۡ لَفَرِیۡقًا یَّلۡوٗنَ اَلۡسِنَتَہُمۡ بِالۡکِتٰبِ لِتَحۡسَبُوۡہُ مِنَ الۡکِتٰبِ وَمَا ہُوَ مِنَ الۡکِتٰبِ وَیَقُوۡلُوۡنَ ہُوَ مِنۡ عِنۡدِ اللّٰہِ وَمَا ہُوَ مِنۡ عِنۡدِ اللّٰہِ وَیَقُوۡلُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ وَہُمۡ یَعۡلَمُوۡنَ
2:76; 4:47; 5:42.
یعنی تورات کی تلاوت کے طور پر انسانی عبارتوں کو پڑھتا ہے تاکہ لوگوں کو دھوکہ لگ جائے۔
2:76; 4:47; 5:42.
It is an allusion to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
2:76; 4:47; 5:42.
Commentary:
The clause, who twist their tongues while reciting the Book, alludes to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
d
2:76; 4:47; 5:42.
3
یعنی تورات کی تلاوت کے طور پر انسانی عبارتوں کو پڑھتا ہے تاکہ لوگوں کو دھوکہ لگ جائے۔
a
2:76; 4:47; 5:42.
367
Commentary:
The clause, who twist their tongues while reciting the Book, alludes to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
a
2:76; 4:47; 5:42.
431
It is an allusion to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ تُطِیۡعُوۡا فَرِیۡقًا مِّنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ یَرُدُّوۡکُمۡ بَعۡدَ اِیۡمٰنِکُمۡ کٰفِرِیۡنَ
2:110; 3:150.
2:110; 3:150.
2:110; 3:150.
Commentary:
The words, any party of those who have been given the Book, refer to that party of the People of the Book who were most hostile to Islam, there being a section of them who had turned believers and others who were indifferent. Muslims have already been warned of this danger in 2:110.
b
2:110; 3:150.
b
2:110; 3:150.
387
Commentary:
The words, any party of those who have been given the Book, refer to that party of the People of the Book who were most hostile to Islam, there being a section of them who had turned believers and others who were indifferent. Muslims have already been warned of this danger in 2:110.
c
2:110; 3:150.