وَلِیّ
Appears 32 times in Quran
📖 Lane's Lexicon
Classical definitions for root ولي
Derived Stems (86)
Derived Words (17)
Words derived from the lemma "وَلِیّ".
- as their friends
- as protectors
- for friends
- friends
- helpers
- protectors
- the friends of
- their friends
- your friends
- his friends
- anyone to help
- friend
- helper
- my Protector
- friend
- friends
- protector
- They are friends
- their Friend
- their patron
- was their friend
- his heir
- to his heir
Occurrences in Quran
Found 32 verses containing "وَلِیّ".
اَللّٰہُ وَلِیُّ الَّذِیۡنَ اٰمَنُوۡا یُخۡرِجُہُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ۖ وَالَّذِیۡنَ کَفَرُوۡۤا اَوۡلِیَآؤُہُمُ الطّٰغُوۡتُ یُخۡرِجُوۡنَہُمۡ مِّنَ النُّوۡرِ اِلَی الظُّلُمٰتِ ۗ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
اَخْرَجَ کے معنے تو نکالنے کے ہیں لیکن جب اس کے بعد مِنْ اور اِلٰی آئیں تو اس کے معنے ایک حالت سے نکال کر دوسری حالت کی طرف لے جانے کے ہوتے ہیں۔
45:20.
5:17; 65:12.
7:28; 16:101.
3:69.
5:17; 65:12.
7:28; 16:101.
Commentary:
The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".
The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.
b
45:20.
c
5:17; 65:12.
d
7:28; 16:101.
7
اَخْرَجَ کے معنے تو نکالنے کے ہیں لیکن جب اس کے بعد مِنْ اور اِلٰی آئیں تو اس کے معنے ایک حالت سے نکال کر دوسری حالت کی طرف لے جانے کے ہوتے ہیں۔
a
3:69.
b
5:17; 65:12.
c
7:28; 16:101.
264
Commentary:
The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".
The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.
c
45:20.
d
5:17; 65:12.
e
7:28; 16:101.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا تَدَایَنۡتُمۡ بِدَیۡنٍ اِلٰۤی اَجَلٍ مُّسَمًّی فَاکۡتُبُوۡہُ ۚ وَلۡیَکۡتُبۡ بَّیۡنَکُمۡ کَاتِبٌۢ بِالۡعَدۡلِ ۚ وَلَا یَاۡبَ کَاتِبٌ اَنۡ یَّکۡتُبَ کَمَا عَلَّمَہُ اللّٰہُ ۚ فَلۡیَکۡتُبۡ وَلۡیُمۡلِلِ الَّذِیۡ عَلَیۡہِ الۡحَقُّ وَلۡیَتَّقِ اللّٰہَ رَبَّہٗ وَلَا یَبۡخَسۡ مِنۡہُ شَیۡـًٔا ۚ فَاِنۡ کَانَ الَّذِیۡ عَلَیۡہِ الۡحَقُّ سَفِیۡہًا اَوۡ ضَعِیۡفًا اَوۡ لَا یَسۡتَطِیۡعُ اَنۡ یُّمِلَّ ہُوَ فَلۡیُمۡلِلۡ وَلِیُّہٗ بِالۡعَدۡلِ ۚ وَاسۡتَشۡہِدُوۡا شَہِیۡدَیۡنِ مِنۡ رِّجَالِکُمۡ ۖ فَاِنۡ لَّمۡ یَکُوۡنَا رَجُلَیۡنِ فَرَجُلٌ وَّامۡرَاَتَانِ مِمَّنۡ تَرۡضَوۡنَ مِنَ الشُّہَدَآءِ اَنۡ تَضِلَّ اِحۡدٰٮہُمَا فَتُذَکِّرَ اِحۡدٰٮہُمَا الۡاُخۡرٰی ۚ وَلَا یَاۡبَ الشُّہَدَآءُ اِذَا مَا دُعُوۡا ۚ وَلَا تَسۡـَٔمُوۡۤا اَنۡ تَکۡتُبُوۡہُ صَغِیۡرًا اَوۡ کَبِیۡرًا اِلٰۤی اَجَلِہٖ ۚ ذٰلِکُمۡ اَقۡسَطُ عِنۡدَ اللّٰہِ وَاَقۡوَمُ لِلشَّہٰدَۃِ وَاَدۡنٰۤی اَلَّا تَرۡتَابُوۡۤا ۖ اِلَّاۤ اَنۡ تَکُوۡنَ تِجٰرَۃً حَاضِرَۃً تُدِیۡرُوۡنَہَا بَیۡنَکُمۡ فَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَلَّا تَکۡتُبُوۡہَا ۗ وَاَشۡہِدُوۡۤا اِذَا تَبَایَعۡتُمۡ ۚ وَلَا یُضَآرَّ کَاتِبٌ وَّلَا شَہِیۡدٌ ۚ وَاِنۡ تَفۡعَلُوۡا فَاِنَّہٗ فُسُوۡقٌۢ بِکُمۡ ۗ وَاتَّقُوا اللّٰہَ ۖ وَیُعَلِّمُکُمُ اللّٰہُ ۗ وَاللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
4:30.
96:5.
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
这里指的是大笔交易。
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
4:30.
96:5.
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
This refers to big transactions.
96:5.
4:30.
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
210
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
211
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
212
这里指的是大笔交易。
1
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
2
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
3
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
4
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
5
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
6
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
a
96:5.
b
4:30.
289
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
354
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
354A
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
354B
This refers to big transactions.
اِنَّ اَوۡلَی النَّاسِ بِاِبۡرٰہِیۡمَ لَلَّذِیۡنَ اتَّبَعُوۡہُ وَہٰذَا النَّبِیُّ وَالَّذِیۡنَ اٰمَنُوۡا ۗ وَاللّٰہُ وَلِیُّ الۡمُؤۡمِنِیۡنَ
16:124.
16:124.
16:124.
Important Words:
اولی (nearest). See 4:136.
Commentary:
Though in a technical sense Abraham was neither a Jew nor a Christian nor yet a Muslim for he lived long before these faiths came into existence, yet keeping in view the inner spirit of the faith he was certainly most nearly related to Islam and its Holy Founder. Jews and Christians had no right to claim him as their spiritual progenitor when all their beliefs and practices were at such variance with his teaching.
e
16:124.
c
16:124.
357
Important Words:
اولی (nearest). See 4:136.
Commentary:
Though in a technical sense Abraham was neither a Jew nor a Christian nor yet a Muslim for he lived long before these faiths came into existence, yet keeping in view the inner spirit of the faith he was certainly most nearly related to Islam and its Holy Founder. Jews and Christians had no right to claim him as their spiritual progenitor when all their beliefs and practices were at such variance with his teaching.
d
16:124.
اِذۡ ہَمَّت طَّآئِفَتَانِ مِنۡکُمۡ اَنۡ تَفۡشَلَا وَاللّٰہُ وَلِیُّہُمَا ۗ وَعَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ
یہ دو گروہ خزرج میں سے بنو مسلمہ اور اوس میں سے بنو حارثہ تھے۔
The two parties were the two tribes of Banu Salimah and Banu Harithah, belonging respectively to Khazraj and Aus (Bukhari, Kitabul- Maghazi). The verse indicates that they did not actually show cowardice, but seeing that by the defection of ‘Abdullah’s 300 followers, the small Muslim army had been further greatly depleted, they only thought of deserting but in fact did not do so.
Important Words:
یتوکل (should rely) is derived from وکل (wakala). They say وکل الیه الامر i.e. he left the matter to him for disposal as he might think fit. وکله بكذا (wakkalahu) means, he appointed him his وکیل or agent for the disposal or management of such and such a matter. توکل بالامر means, he became responsible, or accepted responsibility, for the management of the affair. توکل علی الله means, he relied on God; he put his trust in Him; he submitted himself to Him. The infinitive noun توکل signifies relying on, and trusting in, God alone, to the exclusion of worldly means (Aqrab & Lane).
Commentary:
The two groups mentioned here were, as stated above, the two tribes of Banu Salmah and Banu Harithah, belonging respectively to Aus and Khazraj. Their idea of returning (referred to in the note under the preceding verse) was not due to any doubt on their part with regard to the truth of Islam, but was merely due to weakness born of attending circumstances. But as they were sincere believers, God saved them from yielding to this weakness. See also note on 3:122.
The clause, upon Allah should the believers rely, does not mean that a Muslim should neglect material means and confine himself to praying to God and waiting for His help. This is a misguided conception of توکل (trusting in God) which finds no support in Islamic teachings. What Islam teaches is this, that true believer should use all the available means of attaining an object but should, at the same time, not rely upon them. He should trust in God alone looking upon worldly means as only being effective under the will of God. "Tie the knees of your camel and then trust in God", says the Holy Prophet—an extremely difficult position but nevertheless the only right way of demonstrating true faith in God!
3
یہ دو گروہ خزرج میں سے بنو مسلمہ اور اوس میں سے بنو حارثہ تھے۔
407
Important Words:
یتوکل (should rely) is derived from وکل (wakala). They say وکل الیه الامر i.e. he left the matter to him for disposal as he might think fit. وکله بكذا (wakkalahu) means, he appointed him his وکیل or agent for the disposal or management of such and such a matter. توکل بالامر means, he became responsible, or accepted responsibility, for the management of the affair. توکل علی الله means, he relied on God; he put his trust in Him; he submitted himself to Him. The infinitive noun توکل signifies relying on, and trusting in, God alone, to the exclusion of worldly means (Aqrab & Lane).
Commentary:
The two groups mentioned here were, as stated above, the two tribes of Banu Salmah and Banu Harithah, belonging respectively to Aus and Khazraj. Their idea of returning (referred to in the note under the preceding verse) was not due to any doubt on their part with regard to the truth of Islam, but was merely due to weakness born of attending circumstances. But as they were sincere believers, God saved them from yielding to this weakness. See also note on 3:122.
The clause, upon Allah should the believers rely, does not mean that a Muslim should neglect material means and confine himself to praying to God and waiting for His help. This is a misguided conception of توکل (trusting in God) which finds no support in Islamic teachings. What Islam teaches is this, that true believer should use all the available means of attaining an object but should, at the same time, not rely upon them. He should trust in God alone looking upon worldly means as only being effective under the will of God. "Tie the knees of your camel and then trust in God", says the Holy Prophet—an extremely difficult position but nevertheless the only right way of demonstrating true faith in God!
468
The two parties were the two tribes of Banu Salimah and Banu Harithah, belonging respectively to Khazraj and Aus (Bukhari, Kitabul- Maghazi). The verse indicates that they did not actually show cowardice, but seeing that by the defection of ‘Abdullah’s 300 followers, the small Muslim army had been further greatly depleted, they only thought of deserting but in fact did not do so.
وَاللّٰہُ اَعۡلَمُ بِاَعۡدَآئِکُمۡ ۚ وَکَفٰی بِاللّٰہِ وَلِیًّا وَّکَفٰی بِاللّٰہِ نَصِیۡرًا
4:174; 33:18.
4:174; 33:18.
4:174; 33:18, 66.
b
4:174; 33:18.
b
4:174; 33:18, 66.
b
4:174; 33:18.
وَمَا لَکُمۡ لَا تُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ وَالۡمُسۡتَضۡعَفِیۡنَ مِنَ الرِّجَالِ وَالنِّسَآءِ وَالۡوِلۡدٰنِ الَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَاۤ اَخۡرِجۡنَا مِنۡ ہٰذِہِ الۡقَرۡیَۃِ الظَّالِمِ اَہۡلُہَا وَاجۡعَل لَّنَا مِنۡ لَّدُنۡکَ وَلِیًّا وَّاجۡعَل لَّنَا مِنۡ لَّدُنۡکَ نَصِیۡرًا
یعنی ان کو آزاد کرانے کے لئے جو کافروں کے ظلموں کا شکار ہو رہے ہیں۔
4:99.
The words also mean, what is the matter with you that you fight not.
The verse is a clear proof of the fact that Muslims never started hostilities. They only fought in self-defence in order to protect their religion and save their weaker co-religionists.
4:99.
Commentary:
The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.
c
4:99.
337
这节经文清楚地证明穆斯林决不会发动敌对行动。他们只是为保卫自己的宗教和挽救自己力量较弱的教友而战。
1
یعنی ان کو آزاد کرانے کے لئے جو کافروں کے ظلموں کا شکار ہو رہے ہیں۔
a
4:99.
545
Commentary:
The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.
c
4:99.
632A
The words also mean, what is the matter with you that you fight not.
633
The verse is a clear proof of the fact that Muslims never started hostilities. They only fought in self-defence in order to protect their religion and save their weaker co-religionists.
وَدُّوۡا لَوۡ تَکۡفُرُوۡنَ کَمَا کَفَرُوۡا فَتَکُوۡنُوۡنَ سَوَآءً ۖ فَلَا تَتَّخِذُوۡا مِنۡہُمۡ اَوۡلِیَآءَ حَتّٰی یُہَاجِرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ ۚ فَاِنۡ تَوَلَّوۡا فَخُذُوۡہُمۡ وَاقۡتُلُوۡہُمۡ حَیۡثُ وَجَدتُّمُوۡہُمۡ ۖ وَلَا تَتَّخِذُوۡا مِنۡہُمۡ وَلِیًّا وَّلَا نَصِیۡرًا
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
2:110; 4:45; 14:14.
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
2:110; 4:45; 14:14.
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
339
由于قَتْل (Qatl) 也有 “与…断绝一切社会接触” 的意思 (2:62), اُقْتُلُوْهُمْ (Uqtuluhum) 这一用语也可以作 “与他们没有关系” 解。这一意义在 “不要把他们当作朋友和帮助者” 这句话中得到证实。
2
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
3
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
a
2:110; 4:45; 14:14.
558
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
645
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
646
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
وَلَاُضِلَّنَّہُمۡ وَلَاُمَنِّیَنَّہُمۡ وَلَاٰمُرَنَّہُمۡ فَلَیُبَتِّکُنَّ اٰذَانَ الۡاَنۡعٰمِ وَلَاٰمُرَنَّہُمۡ فَلَیُغَیِّرُنَّ خَلۡقَ اللّٰہِ ۚ وَمَنۡ یَّتَّخِذِ الشَّیۡطٰنَ وَلِیًّا مِّنۡ دُوۡنِ اللّٰہِ فَقَدۡ خَسِرَ خُسۡرَانًا مُّبِیۡنًا
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
347
作为他们对虚假的神信仰的一种标志, 阿拉伯人过去常常刻作供奉用的牲畜的耳朵以示与其他牲畜的区别。这种愚蠢的做法, 至今尚见于一些国家。
348
“改变安拉的创造” 包括以下几种做法: (1) 蔑视安拉的创造; (2) 窜改和腐化安拉的宗教; (3) 使一个初生婴儿的身体变形; 以及 (4) 把安拉为行善而创造的东西改用来做邪恶的事情。
3
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
586
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
672
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
673
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
لَّیۡسَ بِاَمَانِیِّکُمۡ وَلَاۤ اَمَانِیِّ اَہۡلِ الۡکِتٰبِ ۗ مَنۡ یَّعۡمَلۡ سُوۡٓءًا یُّجۡزَ بِہٖ وَلَا یَجِدۡ لَہٗ مِنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّلَا نَصِیۡرًا
4:46; 33:18, 66.
4:46; 33:18, 66.
4:46; 33:18, 66.
Commentary:
The expression, It shall not be according to your desires, does not mean that the desires of the Faithful will not materialize. The verse purports to lay down a general principle that it is only the Will of God which prevails. As the desires of true believers must coincide with the will of God, they are bound to materialize.
b
4:46; 33:18, 66.
b
4:46; 33:18, 66.
589
Commentary:
The expression, It shall not be according to your desires, does not mean that the desires of the Faithful will not materialize. The verse purports to lay down a general principle that it is only the Will of God which prevails. As the desires of true believers must coincide with the will of God, they are bound to materialize.
d
4:46; 33:18, 66.
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فَیُوَفِّیۡہِمۡ اُجُوۡرَہُمۡ وَیَزِیۡدُہُمۡ مِّنۡ فَضۡلِہٖ ۖ وَاَمَّا الَّذِیۡنَ اسۡتَنۡکَفُوۡا وَاسۡتَکۡبَرُوۡا فَیُعَذِّبُہُمۡ عَذَابًا اَلِیۡمًا وَّلَا یَجِدُوۡنَ لَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّلَا نَصِیۡرًا
3:58, 16:97; 39:11.
4:46; 33:18, 66.
3:58; 16:97; 39:11.
7:158; 64:9.
a
3:58, 16:97; 39:11.
b
4:46; 33:18, 66.
a
3:58; 16:97; 39:11.
b
7:158; 64:9.
e
3:58, 16:97; 39:11.
f
4:46; 33:18, 66.