عُدْوَٰن
Appears 8 times in Quran
📖 Lane's Lexicon
Classical definitions for root عدو
Derived Stems (42)
Derived Words (3)
Words derived from the lemma "عُدْوَٰن".
Occurrences in Quran
Found 8 verses containing "عُدْوَٰن".
ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
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
وَقَٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ ٱلدِّينُ لِلَّهِ ۖ فَإِنِ ٱنتَهَوْا۟ فَلَا عُدْوَٰنَ إِلَّا عَلَى ٱلظَّٰلِمِينَ
8:40.
本节经文还指出, 只有当对方使战争强加在他们身上时, 穆斯林才可以进行自卫战斗, 并一直打到确立宗教完全自由为止。假如安拉的指令是继续战斗到所有不信教的人接受伊斯兰教为止, 穆圣不可能同不信教的人订立了许多和平条约。对 جِهَادْ (Jihad, 为主道抗战) 的详细注释参阅867-871。
عُدْوَان (‘Udwan) 意指, (1) 敌对行动; (2) 非法行为; (3) 对非法行为的惩罚; 及 (4) 以借口或托词对付一个人 (مُفْرَدَات , Mufradat和Lane)。
这四节经文 (191－194) 体现了关于战争的下列准则: (a) 采取战争只能是为了安拉而不是为了任何自私的动机, 也不是为了民族或其他利益的扩张或增迸。 (b) 穆斯林只能为了对抗那些首先进攻他们的人而去作战。 (c) 即使敌人已经发动进攻, 他们仍应该把交战保持在限定范围之内, 而不得把它超过直接的目标。 (d) 他们只应针对正规军作战, 而不应袭击或骚扰非战斗人员。 (e) 在作战期间各种宗教的仪式和典礼都应享有安全的环境。 (f) 绝对禁止侵袭宗教场所或予以任何性质的损害, 因此甚至在它们的附近也不允许作战。 (g) 如果敌人利用礼拜场所作为进攻据点, 那么, 在这种情况下, 穆斯林可就地或在近旁进行回击。 (h) 只要对宗教自由的干扰持续下去, 战斗也就得继续下去。也可参阅8:40; 9:4-6; 22:40, 41等节。
عُدْوَان کے لفظی معنے ظلم کے ہیں۔ لیکن لَاعُدْوَانَ کے معنے محاورہ میں الزام اور گرفت کے بھی ہیں۔ کہتے ہیں۔ لَاعُدْوَانَ عَلَیَّ اَیْ لَاسَبِیْلَ عَلَیَّ مجھ پر کوئی الزام و گرفت نہیں۔ (اقرب الموارد)
8:40.
This verse also shows that Muslims are allowed to fight in self-defence only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. For a detailed note on Jihad see {1956} - {1960}.
‘Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Mufradat & Lane).
These four verses (191-194) embody the following rules about war: (a) War is to be resorted to only for the sake of God and not for any selfish motive, nor for aggrandisement or the advancement of national or other interests. (b) Muslims can go to war only against those who attack them first. (c) Even after the enemy has initiated the attack, they are enjoined to keep warfare within limits and not to extend it beyond the immediate objective. (d) They are to fight against only the regular army and not to attack or molest non-combatants. (e) During the course of fighting immunity is to be afforded to all religious rites and ceremonies. (f) To attack religious places or to do any kind of harm to them is absolutely forbidden, so that no fighting is allowed even in their neighbourhood. (g) If the enemy uses a plac
8:40; See 2:191.
Important Words:
الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.
عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).
Commentary:
This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.
The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.
The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".
d
8:40.
129
本节经文还指出, 只有当对方使战争强加在他们身上时, 穆斯林才可以进行自卫战斗, 并一直打到确立宗教完全自由为止。假如安拉的指令是继续战斗到所有不信教的人接受伊斯兰教为止, 穆圣不可能同不信教的人订立了许多和平条约。对 جِهَادْ (Jihad, 为主道抗战) 的详细注释参阅867-871。
130
عُدْوَان (‘Udwan) 意指, (1) 敌对行动; (2) 非法行为; (3) 对非法行为的惩罚; 及 (4) 以借口或托词对付一个人 (مُفْرَدَات , Mufradat和Lane)。
131
这四节经文 (191－194) 体现了关于战争的下列准则: (a) 采取战争只能是为了安拉而不是为了任何自私的动机, 也不是为了民族或其他利益的扩张或增迸。 (b) 穆斯林只能为了对抗那些首先进攻他们的人而去作战。 (c) 即使敌人已经发动进攻, 他们仍应该把交战保持在限定范围之内, 而不得把它超过直接的目标。 (d) 他们只应针对正规军作战, 而不应袭击或骚扰非战斗人员。 (e) 在作战期间各种宗教的仪式和典礼都应享有安全的环境。 (f) 绝对禁止侵袭宗教场所或予以任何性质的损害, 因此甚至在它们的附近也不允许作战。 (g) 如果敌人利用礼拜场所作为进攻据点, 那么, 在这种情况下, 穆斯林可就地或在近旁进行回击。 (h) 只要对宗教自由的干扰持续下去, 战斗也就得继续下去。也可参阅8:40; 9:4-6; 22:40, 41等节。
4
عُدْوَان کے لفظی معنے ظلم کے ہیں۔ لیکن لَاعُدْوَانَ کے معنے محاورہ میں الزام اور گرفت کے بھی ہیں۔ کہتے ہیں۔ لَاعُدْوَانَ عَلَیَّ اَیْ لَاسَبِیْلَ عَلَیَّ مجھ پر کوئی الزام و گرفت نہیں۔ (اقرب الموارد)
a
8:40; See 2:191.
200
Important Words:
الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.
عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).
Commentary:
This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.
The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.
The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".
d
8:40.
222
This verse also shows that Muslims are allowed to fight in self-defence only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. For a detailed note on Jihad see {1956} - {1960}.
223
‘Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Mufradat & Lane).
These four verses (191-194) embody the following rules about war: (a) War is to be resorted to only for the sake of God and not for any selfish motive, nor for aggrandisement or the advancement of national or other interests. (b) Muslims can go to war only against those who attack them first. (c) Even after the enemy has initiated the attack, they are enjoined to keep warfare within limits and not to extend it beyond the immediate objective. (d) They are to fight against only the regular army and not to attack or molest non-combatants. (e) During the course of fighting immunity is to be afforded to all religious rites and ceremonies. (f) To attack religious places or to do any kind of harm to them is absolutely forbidden, so that no fighting is allowed even in their neighbourhood. (g) If the enemy uses a plac
وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَٰنًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحِلُّوا۟ شَعَٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهْرَ ٱلْحَرَامَ وَلَا ٱلْهَدْىَ وَلَا ٱلْقَلَٰٓئِدَ وَلَآ ءَآمِّينَ ٱلْبَيْتَ ٱلْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَٰنًا ۚ وَإِذَا حَلَلْتُمْ فَٱصْطَادُوا۟ ۚ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ أَن صَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ أَن تَعْتَدُوا۟ ۘ وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
59:9.
5:9; 11:90.
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
59:9.
5:9; 11:90.
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
59:9.
5:9; 11:90.
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
c
59:9.
d
5:9; 11:90.
368
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
369
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
a
59:9.
b
5:9; 11:90.
642
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
a
59:9.
b
5:9; 11:90.
718
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
719
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
720
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
720A
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
720B
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
وَتَرَىٰ كَثِيرًا مِّنْهُمْ يُسَٰرِعُونَ فِى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَأَكْلِهِمُ ٱلسُّحْتَ ۚ لَبِئْسَ مَا كَانُوا۟ يَعْمَلُونَ
5:43.
5:43.
5:43.
Commentary:
This and the preceding verse give the reasons why the Jews have been called apes and swine in 5:61. Whereas the ape imitates and mimics, the swine eats filth and is aggressive in attack, beside being extra filthy in some of its habits.
d
5:43.
a
5:43.
693
Commentary:
This and the preceding verse give the reasons why the Jews have been called apes and swine in 5:61. Whereas the ape imitates and mimics, the swine eats filth and is aggressive in attack, beside being extra filthy in some of its habits.
d
5:43.
قَالَ ذَٰلِكَ بَيْنِى وَبَيْنَكَ ۖ أَيَّمَا ٱلْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَٰنَ عَلَىَّ ۖ وَٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ
أَلَمْ تَرَ إِلَى ٱلَّذِينَ نُهُوا۟ عَنِ ٱلنَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا۟ عَنْهُ وَيَتَنَٰجَوْنَ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِىٓ أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ ٱلْمَصِيرُ
4:47.
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
a
4:47.
1404
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
1405
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
1
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
a
2:105; 4:47.4178
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
3005
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
3006
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَنَٰجَيْتُمْ فَلَا تَتَنَٰجَوْا۟ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَتَنَٰجَوْا۟ بِٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ
在这节以及上两节经文中, 秘密结社遭到了谴责, 但谴责不是绝对的。信者们可以进行不公开的商议, 以促进善良而正义的事业。
یہاں خُفیہ مشورہ سے مراد وہ مشورہ ہے جو نیکی کے متعلق ہو۔ اور آیت۱۱ میں جس مشورہ سے منع کیا گیا ہے وہ ایسا مشورہ ہے جو بَدِی کے متعلق ہو اور وہ جائز نہیں جیسا کہ اسی آیت میں اس کا ذکر کیا گیا ہے۔ پس دونوں آیتوں میں کوئی اختلاف نہیں۔
In this and the preceding two verses secret societies have been condemned, but the condemnation is not unqualified. The believers have been allowed to hold secret conferences to promote good and righteous causes.
Commentary:
In this and the preceding two verses secret societies such as Freemason Lodges, etc. have been condemned, but the condemnation is not unreserved or unqualified. There may be secret conferences held for good purposes. It is the object or motive of a particu1ar conference that determines its nature. In the present verse the believers have been allowed to hold secret conferences only to promote good and righteous causes.
1406
在这节以及上两节经文中, 秘密结社遭到了谴责, 但谴责不是绝对的。信者们可以进行不公开的商议, 以促进善良而正义的事业。
2
یہاں خُفیہ مشورہ سے مراد وہ مشورہ ہے جو نیکی کے متعلق ہو۔ اور آیت۱۱ میں جس مشورہ سے منع کیا گیا ہے وہ ایسا مشورہ ہے جو بَدِی کے متعلق ہو اور وہ جائز نہیں جیسا کہ اسی آیت میں اس کا ذکر کیا گیا ہے۔ پس دونوں آیتوں میں کوئی اختلاف نہیں۔
4179
Commentary:
In this and the preceding two verses secret societies such as Freemason Lodges, etc. have been condemned, but the condemnation is not unreserved or unqualified. There may be secret conferences held for good purposes. It is the object or motive of a particu1ar conference that determines its nature. In the present verse the believers have been allowed to hold secret conferences only to promote good and righteous causes.
3007
In this and the preceding two verses secret societies have been condemned, but the condemnation is not unqualified. The believers have been allowed to hold secret conferences to promote good and righteous causes.