ROOT ا ل ف
22 verses • 15 derived words
📖 Lane's Lexicon
Classical definitions for root الف
Morphology Tree
Lemmas and their derived stems found in the Quran.
اَلۡف
Lemmaاَلَّفَ
Lemmaاِلٰف
LemmaOther / General
Occurrences in Quran
Found 22 verses containing words derived from "A l f".
وَلَتَجِدَنَّہُمۡ اَحۡرَصَ النَّاسِ عَلٰی حَیٰوۃٍ وَّمِنَ الَّذِیۡنَ اَشۡرَکُوۡا ۚ یَوَدُّ اَحَدُہُمۡ لَوۡ یُعَمَّرُ اَلۡفَ سَنَۃٍ وَّمَا ہُوَ بِمُزَحۡزِحِہٖ مِنَ الۡعَذَابِ اَنۡ یُّعَمَّرَ ۗ وَاللّٰہُ بَصِیۡرٌۢ بِمَا یَعۡمَلُوۡنَ
62:9.
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
62:9.
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
62:9.
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
a
62:9.
1
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
a
62:9.
103
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
b
62:9.
122B
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
وَاِذَا قِیۡلَ لَہُمُ اتَّبِعُوۡا مَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا بَلۡ نَتَّبِعُ مَاۤ اَلۡفَیۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۗ اَوَلَوۡ کَانَ اٰبَآؤُہُمۡ لَا یَعۡقِلُوۡنَ شَیۡـًٔا وَّلَا یَہۡتَدُوۡنَ
5:105; 10:79; 21:53, 54; 31:22.
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
5:105; 10:79; 21:53, 54; 31:22.
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
5:105; 10:79; 21:53, 54; 31:22.
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
e
5:105; 10:79; 21:53, 54; 31:22.
2
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
a
5:105; 10:79; 21:53, 54; 31:22.
177
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
b
5:105; 10:79; 21:53, 54; 31:22.
195
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
۞ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ خَرَجُوۡا مِنۡ دِیٰرِہِمۡ وَہُمۡ اُلُوۡفٌ حَذَرَ الۡمَوۡتِ فَقَالَ لَہُمُ اللّٰہُ مُوۡتُوۡا ثُمَّ اَحۡیٰہُمۡ ۚ اِنَّ اللّٰہَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَشۡکُرُوۡنَ
5:27.
اَلَّذِیْنَ خَرَجُوْا مِنْ دِیَارِھِمْ سے مراد بنی اسرائیل ہیں جو فرعون کے ڈر کی وجہ سے مصر سے نکل آئے تھے۔ وَھُمْ اُلُوْفٌ میں بتایا کہ وہ ہزاروں تھے۔ اس سے بائیبل کے اس بیان کی تردید ہو جاتی ہے کہ بنی اسرائیل کی تعداد جو مصر سے نکلے تھے چھ لاکھ تین ہزار پانچ سو پچاس تھی۔ کیونکہ چھ لاکھ کا قافلہ بغیر زیادہ سامان کے بے آب و گیاہ جنگل میں سے سینکڑوں میل تک نہیں گزر سکتا۔
’’مرجاؤ‘‘ سے یہ مراد ہے کہ تمہاری نافرمانی کی وجہ سے تم سے فاتحانہ طاقتیں واپس لی جاتی ہیں۔ مگر بعد میں خداتعالیٰ نے معاف کر دیا اور ان کے غالب آنے کی قوتیں انہیں واپس دے دیں۔
5:27.
When, being persecuted by Pharaoh, the Israelites left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead (5:25).
The Bible represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view according to which they were only several thousand (History of the People of Israel, by Ernest Renan. p. 145, 1888, and History of Palestine and the Jews, i. 174, by John Kitto). See also 2:61.
The Israelites left Egypt because their further stay in that country would have meant their total annihilation. Pharaoh had recourse to all sorts of means to destroy their manhood. See 2:50.
The reference is to the wandering in the wilderness of Sinai of the Israelites who had refused to march with Moses into Canaan until they perished in the wilderness and a new generation arose who, inspired with a new life, marched into the Promised Land under Joshua. Elsewhere the Qur’an says, "Then we raised you up after your death" (2:57).
5:27.
Commentary:
The commandments relating to conjugal relations were mentioned as an offshoot of the subject of جھاد (holy war) dealt with in 2:217 and the following verses. The Quran now reverts to the original subject and by way of re-introduction cites the example of the Israelites who had left the land of the Pharaohs for fear of death. Trodden under the foot of the tyrant, the children of Israel were then in a most abject condition, and the wise God, in His eternal wisdom, decreed that they should lead a life of ordeals in the wilderness before becoming fit for the great life that awaited them in the Promised Land. The words, Allah said to them: 'Die', point to the great truth that all life must be preceded by death, i.e. great trials and extraordinary sacrifices.
As mentioned above, the clause, those who went forth from their homes, refers to the Israelites who had gone forth from Egypt to escape persecution by Pharaoh. It was the fear of death which had made the Israelites migrate from the land (2:50).
The words, they were thousands, contradict the Bible which represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view (See History of the People of Israel, p. 145, by Ernest Renan, London, 1888, and History of Palestine and the Jews, i. 174 by John Kitto, London, 1844). See also. 2:55.
The story of the exodus of the Israelites is briefly this. When, being persecuted by Pharaoh, they left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead, saying Go thou and thy Lord and fight and here we sit (5:25). The result was that they drew upon themselves the wrath of God, Who said to Moses, Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land (5:27). The promise was thus put off for forty years and the children of Israel were left to wander in the wilderness until those who had refused to fight perished in the desert, whereafter the younger generation led by Joshua conquered the land. Thus it was that the people whom God had caused to perish had new life breathed into them. It is with reference to these events that the Quran uses the word "die" in the verse under comment. This very death, i.e. destruction of the rebellious and training of the youth through trials and ordeals, proved the forerunner of life. Elsewhere, the Quran says about the Israelites: Then We raised you up after your death (2:57).
It may also be noted here that from this verse onward, the Quran begins the description of تزکیة or means of national progress spoken of in 2:130, reference to "Signs" and "the Book" and "Wisdom" having already been made.
a
5:27.
5
اَلَّذِیْنَ خَرَجُوْا مِنْ دِیَارِھِمْ سے مراد بنی اسرائیل ہیں جو فرعون کے ڈر کی وجہ سے مصر سے نکل آئے تھے۔ وَھُمْ اُلُوْفٌ میں بتایا کہ وہ ہزاروں تھے۔ اس سے بائیبل کے اس بیان کی تردید ہو جاتی ہے کہ بنی اسرائیل کی تعداد جو مصر سے نکلے تھے چھ لاکھ تین ہزار پانچ سو پچاس تھی۔ کیونکہ چھ لاکھ کا قافلہ بغیر زیادہ سامان کے بے آب و گیاہ جنگل میں سے سینکڑوں میل تک نہیں گزر سکتا۔
6
’’مرجاؤ‘‘ سے یہ مراد ہے کہ تمہاری نافرمانی کی وجہ سے تم سے فاتحانہ طاقتیں واپس لی جاتی ہیں۔ مگر بعد میں خداتعالیٰ نے معاف کر دیا اور ان کے غالب آنے کی قوتیں انہیں واپس دے دیں۔
b
5:27.
250
Commentary:
The commandments relating to conjugal relations were mentioned as an offshoot of the subject of جھاد (holy war) dealt with in 2:217 and the following verses. The Quran now reverts to the original subject and by way of re-introduction cites the example of the Israelites who had left the land of the Pharaohs for fear of death. Trodden under the foot of the tyrant, the children of Israel were then in a most abject condition, and the wise God, in His eternal wisdom, decreed that they should lead a life of ordeals in the wilderness before becoming fit for the great life that awaited them in the Promised Land. The words, Allah said to them: 'Die', point to the great truth that all life must be preceded by death, i.e. great trials and extraordinary sacrifices.
As mentioned above, the clause, those who went forth from their homes, refers to the Israelites who had gone forth from Egypt to escape persecution by Pharaoh. It was the fear of death which had made the Israelites migrate from the land (2:50).
The words, they were thousands, contradict the Bible which represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view (See History of the People of Israel, p. 145, by Ernest Renan, London, 1888, and History of Palestine and the Jews, i. 174 by John Kitto, London, 1844). See also. 2:55.
The story of the exodus of the Israelites is briefly this. When, being persecuted by Pharaoh, they left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead, saying Go thou and thy Lord and fight and here we sit (5:25). The result was that they drew upon themselves the wrath of God, Who said to Moses, Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land (5:27). The promise was thus put off for forty years and the children of Israel were left to wander in the wilderness until those who had refused to fight perished in the desert, whereafter the younger generation led by Joshua conquered the land. Thus it was that the people whom God had caused to perish had new life breathed into them. It is with reference to these events that the Quran uses the word "die" in the verse under comment. This very death, i.e. destruction of the rebellious and training of the youth through trials and ordeals, proved the forerunner of life. Elsewhere, the Quran says about the Israelites: Then We raised you up after your death (2:57).
It may also be noted here that from this verse onward, the Quran begins the description of تزکیة or means of national progress spoken of in 2:130, reference to "Signs" and "the Book" and "Wisdom" having already been made.
a
5:27.
300
When, being persecuted by Pharaoh, the Israelites left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead (5:25).
301
The Bible represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view according to which they were only several thousand (History of the People of Israel, by Ernest Renan. p. 145, 1888, and History of Palestine and the Jews, i. 174, by John Kitto). See also 2:61.
302
The Israelites left Egypt because their further stay in that country would have meant their total annihilation. Pharaoh had recourse to all sorts of means to destroy their manhood. See 2:50.
303
The reference is to the wandering in the wilderness of Sinai of the Israelites who had refused to march with Moses into Canaan until they perished in the wilderness and a new generation arose who, inspired with a new life, marched into the Promised Land under Joshua. Elsewhere the Qur’an says, "Then we raised you up after your death" (2:57).
وَاعۡتَصِمُوۡا بِحَبۡلِ اللّٰہِ جَمِیۡعًا وَّلَا تَفَرَّقُوۡا ۚ وَاذۡکُرُوۡا نِعۡمَتَ اللّٰہِ عَلَیۡکُمۡ اِذۡ کُنۡتُمۡ اَعۡدَآءً فَاَلَّفَ بَیۡنَ قُلُوۡبِکُمۡ فَاَصۡبَحۡتُمۡ بِنِعۡمَتِہٖۤ اِخۡوٰنًا وَّکُنۡتُمۡ عَلٰی شَفَا حُفۡرَۃٍ مِّنَ النَّارِ فَاَنۡقَذَکُمۡ مِّنۡہَا ۗ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمۡ اٰیٰتِہٖ لَعَلَّکُمۡ تَہۡتَدُوۡنَ
8:64.
3:106; 6:160; 8:47.
2:232.
حَبْل (Habl)的意思是绑或扎紧一件东西的绳索; 束缚; 合同或协定; 对某人或某事的安全负责的义务; 联盟和保护 (Lane)。相传穆圣曾说过: “安拉的经典是他的绳索, 从诸天伸展到大地”。 (جَرِيْر, Jarir iv.30)
在穆圣出现于阿拉伯人中之前, 很难发现一个比阿拉伯人更分离的民族, 但同时, 人类历史未能提出任何像阿拉伯人在他们伟大的安拉的崇高教导和伟大导师的典范鼓舞下结成了手足之情的关系的例子。
3:106; 6:160; 8:47.
2:232.
8:64.
Habl means, a rope or cord with which a thing is tied or made fast; a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; alliance and protection (Lane). The Holy Prophet is reported to have said, 'The Book of God is the rope of Allah which has been extended from the heavens to the earth' (Jarir, iv. 30).
It will be hard to find a more disunited people than the Arabs before the Holy Prophet appeared among them, but, at the same time, human history fails to provide any example of the bond of loving brotherhood into which the Arabs were united by the noble teaching and example of their great Master.
The words "on the brink of a pit of fire" signify the internecine warfare in which the Arabs were constantly engaged and which was consuming their manpower.
3:106; 6:160; 8:47.
2:232.
8:64.
Important Words:
حبل (rope). They say حبله i.e. he bound or tied him with a rope or cord. حبل الصید means, he caught the game with a snare or net. حبلت المرأة means, the woman became pregnant. حبل means, a rope or cord or anything with which a thing is tied or made fast; a bond or cause of union or link of connection, such as a bond of love or friendship; mutual connection by such a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; a promise or assurance of security or safety; an artery, vein or nerve (Lane). It also means alliance and protection (Aqrab).
Commentary:
Another cause of the spiritual degradation of the Israelites was that they did not remain united but split up into sections, finding fault with one another. The verse warns Muslims against that danger. The Holy Prophet is reported to have said: "The Book of God is the rope of Allah which has been extended from the heavens to the earth" (Jarir, iv. 30). Broadly speaking, there are three things which may be taken to have been here meant by the rope of God, by holding fast to which Muslims may remain united and be safe against disunion and disruption: (1) the Quran; (2) the Messenger of God; (3) the Successors to the Messenger of God.
The similitude may have reference to sea life. Ropes are thrown to save the life of a drowning man. When a man falls into the sea or when a boat is wrecked by a storm, people in the boat or those standing on the shore throw out ropes to those who are struggling for their lives in the sea. The similitude is thus incidentally a refutation of the objection that the Quran restricts its similitudes to such objects only as were known to the desert dwellers of Arabia.
It may be noted here that whenever the Quran speaks of the open or secret hostility of the enemies of Islam, it exhorts Muslims to be strong of faith; for it is at such times that one is likely to waver and show weakness in resolution. Thus, after referring to the hostility of the People of the Book (3:100, 101) the Quran exhorts Muslims: (1) to fear God as He should be feared (3:103); (2) to be constant in obedience to God (3:103); and (3) to hold fast to the rope of God and preserve themselves from disunion (3:104).
The words, remember the favour of Allah, signify that as one can properly appreciate a boon of God only when one experiences the disadvantages that result from its absence, so the Quran reminds Muslims of the discord and enmity that existed between them before they became united in Islam.
The words, He united your hearts in love, show that according to Islam it is no great virtue to bear no malice or hatred to others. Nor does Islam inculcate a life of seclusion and detachment. What it requires is positive love for, and active sympathy with, fellow beings. One who is devoid of this is really devoid of true faith.
a
8:64.
e
3:106; 6:160; 8:47.
f
2:232.
267
حَبْل (Habl)的意思是绑或扎紧一件东西的绳索; 束缚; 合同或协定; 对某人或某事的安全负责的义务; 联盟和保护 (Lane)。相传穆圣曾说过: “安拉的经典是他的绳索, 从诸天伸展到大地”。 (جَرِيْر, Jarir iv.30)
268
在穆圣出现于阿拉伯人中之前, 很难发现一个比阿拉伯人更分离的民族, 但同时, 人类历史未能提出任何像阿拉伯人在他们伟大的安拉的崇高教导和伟大导师的典范鼓舞下结成了手足之情的关系的例子。
a
3:106; 6:160; 8:47.
b
2:232.
c
8:64.
390
Important Words:
حبل (rope). They say حبله i.e. he bound or tied him with a rope or cord. حبل الصید means, he caught the game with a snare or net. حبلت المرأة means, the woman became pregnant. حبل means, a rope or cord or anything with which a thing is tied or made fast; a bond or cause of union or link of connection, such as a bond of love or friendship; mutual connection by such a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; a promise or assurance of security or safety; an artery, vein or nerve (Lane). It also means alliance and protection (Aqrab).
Commentary:
Another cause of the spiritual degradation of the Israelites was that they did not remain united but split up into sections, finding fault with one another. The verse warns Muslims against that danger. The Holy Prophet is reported to have said: "The Book of God is the rope of Allah which has been extended from the heavens to the earth" (Jarir, iv. 30). Broadly speaking, there are three things which may be taken to have been here meant by the rope of God, by holding fast to which Muslims may remain united and be safe against disunion and disruption: (1) the Quran; (2) the Messenger of God; (3) the Successors to the Messenger of God.
The similitude may have reference to sea life. Ropes are thrown to save the life of a drowning man. When a man falls into the sea or when a boat is wrecked by a storm, people in the boat or those standing on the shore throw out ropes to those who are struggling for their lives in the sea. The similitude is thus incidentally a refutation of the objection that the Quran restricts its similitudes to such objects only as were known to the desert dwellers of Arabia.
It may be noted here that whenever the Quran speaks of the open or secret hostility of the enemies of Islam, it exhorts Muslims to be strong of faith; for it is at such times that one is likely to waver and show weakness in resolution. Thus, after referring to the hostility of the People of the Book (3:100, 101) the Quran exhorts Muslims: (1) to fear God as He should be feared (3:103); (2) to be constant in obedience to God (3:103); and (3) to hold fast to the rope of God and preserve themselves from disunion (3:104).
The words, remember the favour of Allah, signify that as one can properly appreciate a boon of God only when one experiences the disadvantages that result from its absence, so the Quran reminds Muslims of the discord and enmity that existed between them before they became united in Islam.
The words, He united your hearts in love, show that according to Islam it is no great virtue to bear no malice or hatred to others. Nor does Islam inculcate a life of seclusion and detachment. What it requires is positive love for, and active sympathy with, fellow beings. One who is devoid of this is really devoid of true faith.
c
3:106; 6:160; 8:47.
d
2:232.
e
8:64.
449
Habl means, a rope or cord with which a thing is tied or made fast; a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; alliance and protection (Lane). The Holy Prophet is reported to have said, 'The Book of God is the rope of Allah which has been extended from the heavens to the earth' (Jarir, iv. 30).
450
It will be hard to find a more disunited people than the Arabs before the Holy Prophet appeared among them, but, at the same time, human history fails to provide any example of the bond of loving brotherhood into which the Arabs were united by the noble teaching and example of their great Master.
451
The words "on the brink of a pit of fire" signify the internecine warfare in which the Arabs were constantly engaged and which was consuming their manpower.
اِذۡ تَقُوۡلُ لِلۡمُؤۡمِنِیۡنَ اَلَنۡ یَّکۡفِیَکُمۡ اَنۡ یُّمِدَّکُمۡ رَبُّکُمۡ بِثَلٰثَۃِ اٰلٰفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُنۡزَلِیۡنَ
8:10.
8:10.
As mistakenly understood these words do not refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped the steadfast Muslims in time of danger. The number of angels sent at the Battle of Badr was, according to 8:10, one thousand as the number of the enemy was then one thousand. In the Battle of Uhud the number of the enemy was 3,000, so the Muslims were also promised the help of 3,000 angels. The fulfilment of the present promise is referred to in 3:153.
8:10.
Commentary:
The verse means that if the Meccans made another attack upon Muslims sometime after Uhud, God would help the latter by sending down a force of three thousand angels. It is a mistake to think that these words refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped steadfast Muslims in times of danger. Moreover, the number of angels sent at the Battle of Badr was, according to 8:10, one thousand and not three thousand, as here stated. The fulfilment of the present promise is referred to in 3:152 below.
c
8:10.
c
8:10.
409
Commentary:
The verse means that if the Meccans made another attack upon Muslims sometime after Uhud, God would help the latter by sending down a force of three thousand angels. It is a mistake to think that these words refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped steadfast Muslims in times of danger. Moreover, the number of angels sent at the Battle of Badr was, according to 8:10, one thousand and not three thousand, as here stated. The fulfilment of the present promise is referred to in 3:152 below.
c
8:10.
470
As mistakenly understood these words do not refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped the steadfast Muslims in time of danger. The number of angels sent at the Battle of Badr was, according to 8:10, one thousand as the number of the enemy was then one thousand. In the Battle of Uhud the number of the enemy was 3,000, so the Muslims were also promised the help of 3,000 angels. The fulfilment of the present promise is referred to in 3:153.
بَلٰۤی ۚ اِنۡ تَصۡبِرُوۡا وَتَتَّقُوۡا وَیَاۡتُوۡکُمۡ مِّنۡ فَوۡرِہِمۡ ہٰذَا یُمۡدِدۡکُمۡ رَبُّکُمۡ بِخَمۡسَۃِ اٰلٰفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُسَوِّمِیۡنَ
这句话的意思是: 如果不信者又立即来攻击而不给予穆斯林有任何时间恢复, 养主将以五千个天使援助他们。天使数目的不同--------前节经文提到的数目为三干--------是由于穆斯林以后大为削弱的状况。当时他们疲惫不堪, 伤亡惨重, 因而极需援助。古来西人朝麦加走了一段距离以后, 决定重新攻击穆斯林。穆圣知道这事后, 在战斗发生的第二天就发出紧急进军令, 并且指令只有那些参加过吴候德 (اُحُدْ, Uhud) 战役的追随者可以跟他去。他们一直到了遥远的哈姆拉艾尔•阿萨德 (حَمْراءُالْاَسَدْ, Hamra’ul-Asad), 离麦地那约八英里远的一个地方。然而, 麦加人吓倒了, 没有料到穆圣和他的追随者会如此勇敢而神速地出现, 所以决定仓促退回麦加。这是由于天使在他们心中引起了恐惧。否则, 就没有理由说明为什么逃离穆斯林, 而仅在一天之前他们使穆斯林蒙受极大的损失, 使他们人数大为减少外, 更由於一天的战役而疲惫不堪及严重受伤。
سَوَّمَ عَلَیْھِمْ: اَغَارَ عَلَیْھِمْ یعنی سَوَّمَ کے معنے حملہ کرنے کے ہوتے ہیں (اقرب) پس مُسَوِّمِیْنَ کے معنے ہوں گے سخت حملہ کرنے والے۔
The word bala also denotes a connection between the verses and supplies the answer to the question in 3:125, viz. Will it not suffice you? Thus the meaning would be: "Yes, it will suffice us, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
The words signify that if the disbelievers returned to the attack at once, without giving the Muslims any time to recoup themselves, God would help them with 5,000 angels. The difference in the number of angels—in the preceding verse the number mentioned being 3,000—was due to the later greatly weakened condition of the Muslims. They were at that time exhausted and badly mauled and, therefore, needed greater help. After having gone to some distance towards Mecca the Quraish decided to return and attack the Muslims again. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should go with him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to t
Musawwimin is derived from Sawwama. They say Sawwama ‘Alaihim, i.e. he suddenly and vehemently attacked them and wrought havoc among them (Aqrab).
Important Words:
فور (immediately) is derived from فار. They say فار الماء i.e. the water gushed forth from the earth. فارت القدر means, the contents of the cooking pot vehemently boiled and rose high in it. فورة means, the intensity of heat or anger or the like. فورة النھار means, the first part of the day. فور signifies the state or condition that comes without delay. The Arabs say رجع من فوره he returned or turned back immediately without tarrying (Arab).
مسومین (attacking vehemently) is derived from سوم. They say سوم الفرس i.e. he branded the horse with a brand. سوم الخیل means, he let loose the horses for grazing. سوم علیھمmeans, he suddenly and vehemently attacked them and wrought havoc among them (Aqrab). In the verse under comment the word is used in the last-mentioned sense.
Commentary:
The verse signifies that if the disbelievers returned to the attack at once, without giving the Muslims any opportunity to recoup themselves, God would help the latter with five thousand angels. The difference in the number of angels,—in the preceding verse the number mentioned being 3,000—was due to the difference in the condition of the Muslims. They were at that time exhausted and wounded and, therefore, needed greater help than they would have needed, if the enemy attack had been delayed.
The enemy did indeed think of returning, but God prevented them from doing so. Briefly stated, the facts are that when the Quraish were retracing their steps towards Mecca, members of the Arab tribes living in the vicinity of Medina asked them about the results of the battle, and when they declared that they were victorious, these men put them to shame by saying, "If you have been really victorious, where are the spoils? What have you brought from the battlefield?" Touched to the quick by this taunt, the Quraish decided to retrieve their shame by attacking the Muslims once more. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should join him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to the fear which the angels had inspired in their hearts. Otherwise there was no reason for them to flee from an enemy upon whom they had inflicted so heavy a loss only a day before and who, besides being very much reduced in number, were utterly exhausted and were suffering from grievous wounds as a result of the previous day’s fighting.
A recent commentator, having translated the words, من فورھم ھذا as "in headlong manner", has applied them to the Battle of Ahzab. This is not right. The fact is that verses 125 and 126, as already explained, are both connected with the Battle of Uhud and relate to the time immediately following it. The word بلی (yea) occurring in the beginning of the verse also denotes a connection between the verses and supplies the answer to the question in 3:125, viz: will it not suffice you? Thus the word بلی would here mean "yes, it will suffice, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
276
这句话的意思是: 如果不信者又立即来攻击而不给予穆斯林有任何时间恢复, 养主将以五千个天使援助他们。天使数目的不同--------前节经文提到的数目为三干--------是由于穆斯林以后大为削弱的状况。当时他们疲惫不堪, 伤亡惨重, 因而极需援助。古来西人朝麦加走了一段距离以后, 决定重新攻击穆斯林。穆圣知道这事后, 在战斗发生的第二天就发出紧急进军令, 并且指令只有那些参加过吴候德 (اُحُدْ, Uhud) 战役的追随者可以跟他去。他们一直到了遥远的哈姆拉艾尔•阿萨德 (حَمْراءُالْاَسَدْ, Hamra’ul-Asad), 离麦地那约八英里远的一个地方。然而, 麦加人吓倒了, 没有料到穆圣和他的追随者会如此勇敢而神速地出现, 所以决定仓促退回麦加。这是由于天使在他们心中引起了恐惧。否则, 就没有理由说明为什么逃离穆斯林, 而仅在一天之前他们使穆斯林蒙受极大的损失, 使他们人数大为减少外, 更由於一天的战役而疲惫不堪及严重受伤。
4
سَوَّمَ عَلَیْھِمْ: اَغَارَ عَلَیْھِمْ یعنی سَوَّمَ کے معنے حملہ کرنے کے ہوتے ہیں (اقرب) پس مُسَوِّمِیْنَ کے معنے ہوں گے سخت حملہ کرنے والے۔
410
Important Words:
فور (immediately) is derived from فار. They say فار الماء i.e. the water gushed forth from the earth. فارت القدر means, the contents of the cooking pot vehemently boiled and rose high in it. فورة means, the intensity of heat or anger or the like. فورة النھار means, the first part of the day. فور signifies the state or condition that comes without delay. The Arabs say رجع من فوره he returned or turned back immediately without tarrying (Arab).
مسومین (attacking vehemently) is derived from سوم. They say سوم الفرس i.e. he branded the horse with a brand. سوم الخیل means, he let loose the horses for grazing. سوم علیھمmeans, he suddenly and vehemently attacked them and wrought havoc among them (Aqrab). In the verse under comment the word is used in the last-mentioned sense.
Commentary:
The verse signifies that if the disbelievers returned to the attack at once, without giving the Muslims any opportunity to recoup themselves, God would help the latter with five thousand angels. The difference in the number of angels,—in the preceding verse the number mentioned being 3,000—was due to the difference in the condition of the Muslims. They were at that time exhausted and wounded and, therefore, needed greater help than they would have needed, if the enemy attack had been delayed.
The enemy did indeed think of returning, but God prevented them from doing so. Briefly stated, the facts are that when the Quraish were retracing their steps towards Mecca, members of the Arab tribes living in the vicinity of Medina asked them about the results of the battle, and when they declared that they were victorious, these men put them to shame by saying, "If you have been really victorious, where are the spoils? What have you brought from the battlefield?" Touched to the quick by this taunt, the Quraish decided to retrieve their shame by attacking the Muslims once more. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should join him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to the fear which the angels had inspired in their hearts. Otherwise there was no reason for them to flee from an enemy upon whom they had inflicted so heavy a loss only a day before and who, besides being very much reduced in number, were utterly exhausted and were suffering from grievous wounds as a result of the previous day’s fighting.
A recent commentator, having translated the words, من فورھم ھذا as "in headlong manner", has applied them to the Battle of Ahzab. This is not right. The fact is that verses 125 and 126, as already explained, are both connected with the Battle of Uhud and relate to the time immediately following it. The word بلی (yea) occurring in the beginning of the verse also denotes a connection between the verses and supplies the answer to the question in 3:125, viz: will it not suffice you? Thus the word بلی would here mean "yes, it will suffice, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
471
The word bala also denotes a connection between the verses and supplies the answer to the question in 3:125, viz. Will it not suffice you? Thus the meaning would be: "Yes, it will suffice us, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
472
The words signify that if the disbelievers returned to the attack at once, without giving the Muslims any time to recoup themselves, God would help them with 5,000 angels. The difference in the number of angels—in the preceding verse the number mentioned being 3,000—was due to the later greatly weakened condition of the Muslims. They were at that time exhausted and badly mauled and, therefore, needed greater help. After having gone to some distance towards Mecca the Quraish decided to return and attack the Muslims again. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should go with him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to t
473
Musawwimin is derived from Sawwama. They say Sawwama ‘Alaihim, i.e. he suddenly and vehemently attacked them and wrought havoc among them (Aqrab).
اِذۡ تَسۡتَغِیۡثُوۡنَ رَبَّکُمۡ فَاسۡتَجَابَ لَکُمۡ اَنِّیۡ مُمِدُّکُمۡ بِاَلۡفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُرۡدِفِیۡنَ
3:124.
3:124.
Important Words:
تستغیثون (you implored the assistance) is derived from غاث. They say غاثه, or اغاثه i.e. he helped, assisted or succoured him; He (God) removed from him trouble or affliction. غوث or غواث means, a cry for aid or succour. غیاث means, aid or succour; deliverance from difficulty or distress. استغاثه means, he sought or desired aid or succour of him; or he called for his aid or succour or assistance (Lane & Aqrab).
مردفین (following one another) is derived from اردف which is derived from ردف. They say اردفه i.e. he rode behind him on the same beast; or it followed or came after him or it. اردف signifies the same as ردف. They say اردفه امر i.e. an event happened to him afterwards; or an event came upon him suddenly and unexpectedly so as to overwhelm him. اردف الشیء بشیء means, he made the thing follow another thing. ردیف means, one who rides behind another on the same beast; a star which is rising when its opposite star is setting or vice versa. ردف means, sequence or consequence of a thing or event; followers or assistants or auxiliaries; night and day following each other; the star that follows another star. So مردفین means, following one another (Lane & Aqrab).
Commentary:
For the advent of angels, see 3:125-127 and 6:159. Also see 2:31.
c
3:124.
b
3:124.
1100
Important Words:
تستغیثون (you implored the assistance) is derived from غاث. They say غاثه, or اغاثه i.e. he helped, assisted or succoured him; He (God) removed from him trouble or affliction. غوث or غواث means, a cry for aid or succour. غیاث means, aid or succour; deliverance from difficulty or distress. استغاثه means, he sought or desired aid or succour of him; or he called for his aid or succour or assistance (Lane & Aqrab).
مردفین (following one another) is derived from اردف which is derived from ردف. They say اردفه i.e. he rode behind him on the same beast; or it followed or came after him or it. اردف signifies the same as ردف. They say اردفه امر i.e. an event happened to him afterwards; or an event came upon him suddenly and unexpectedly so as to overwhelm him. اردف الشیء بشیء means, he made the thing follow another thing. ردیف means, one who rides behind another on the same beast; a star which is rising when its opposite star is setting or vice versa. ردف means, sequence or consequence of a thing or event; followers or assistants or auxiliaries; night and day following each other; the star that follows another star. So مردفین means, following one another (Lane & Aqrab).
Commentary:
For the advent of angels, see 3:125-127 and 6:159. Also see 2:31.
c
3:124.1099
See {934}.
1099A
Following one another.
وَاَلَّفَ بَیۡنَ قُلُوۡبِہِمۡ ۚ لَوۡ اَنۡفَقۡتَ مَا فِی الۡاَرۡضِ جَمِیۡعًا مَّاۤ اَلَّفۡتَ بَیۡنَ قُلُوۡبِہِمۡ وَلٰکِنَّ اللّٰہَ اَلَّفَ بَیۡنَہُمۡ ۚ اِنَّہٗ عَزِیۡزٌ حَکِیۡمٌ
3:104.
3:104
3:104.
Commentary:
The verse is intended to meet any possible demur on the part of believers in the matter of accepting a peace offer made by the enemy. It is no favour of the believers upon God or His Messenger, if they have helped the Prophet; on the other hand, it is God’s favour upon them that He has put affection "between their hearts," for, before their acceptance of Islam they too were enemies of one another.
d
3:104.
b
3:104.
1151
Commentary:
The verse is intended to meet any possible demur on the part of believers in the matter of accepting a peace offer made by the enemy. It is no favour of the believers upon God or His Messenger, if they have helped the Prophet; on the other hand, it is God’s favour upon them that He has put affection "between their hearts," for, before their acceptance of Islam they too were enemies of one another.
c
3:104
یٰۤاَیُّہَا النَّبِیُّ حَرِّضِ الۡمُؤۡمِنِیۡنَ عَلَی الۡقِتَالِ ۚ اِنۡ یَّکُنۡ مِّنۡکُمۡ عِشۡرُوۡنَ صٰبِرُوۡنَ یَغۡلِبُوۡا مِائَتَیۡنِ ۚ وَاِنۡ یَّکُنۡ مِّنۡکُمۡ مِّائَۃٌ یَّغۡلِبُوۡۤا اَلۡفًا مِّنَ الَّذِیۡنَ کَفَرُوۡا بِاَنَّہُمۡ قَوۡمٌ لَّا یَفۡقَہُوۡنَ
4:85.
حَرِّضْ چونکہ باب تفعیل سے امر کا صیغہ ہے جو حَرَضَ سے زیادہ شدت کا پہلو اپنے اندر رکھتا ہے اس لئے حَرِّض کا ترجمہ ’’باربار زور سے تحریک کرتا رہ‘‘ کیا گیا ہے۔
فرماتا ہے کہ مومن دس گُنا کافروں پر غالب آئیں گے کیونکہ اس وقت تک ان کا ایمان بڑھ چکا ہوگا اور خداتعالیٰ کے وعدے بھی پورے ہو چکے ہوں گے۔ لیکن یہ بعد میں ہوگا سردست ان کے ایمان اور اللہ تعالیٰ کے وعدوں کے مدنظر ان کو دُگنے دشمنوں پر غلبہ ملے گا۔
4:85.
The verse seems to give 20 as the minimum number that makes a fighting party.
Because they are mercenaries, and do not realize the righteousness of the cause they fight for, they feel no real interest for it. Or the meaning may be that they have no higher ideals which they seek to pursue and serve.
4:85.
Commentary:
As disbelievers were not going to desist from fighting, as they were invited to do (8:23 & 8:39 above), but were determined to carry on war of aggression against Islam, therefore the Holy Prophet has been asked in this verse to urge Muslims also to fight in self-defence.
The verse promises victory to Muslims over an enemy ten times their number because they are a people who do not understand. Fighters should understand the purpose of their fighting. They should look upon the war, they are engaged in, as their own. They should know the advantage which will accrue to their community if they win, and they should also know the losses which they will have to suffer if they are defeated. Mere hirelings, or men, who are blindly led to war by their leaders but who do not understand its object and feel no personal interest in it, cannot win. The forces that fought against Islam were mostly composed of men, who took part in the war merely because they were called upon to do so by their mischievous leaders-the wicked and avowed enemies of Islam. They felt no personal interest in the war against the new religion.
Religiously speaking also, they were a people who did not "understand", whereas Muslims did understand what faith meant. They were moved by love for their God, their Prophet and their religion. Disbelievers, on the other hand, were not as devoted to their idols as the Faithful were to their God in Whom they had a living faith.
The verse gives the number twenty as the minimum number for Muslims to win sure victory over their enemy because that was the least number that made a regular fighting party. If the number of men was less than twenty, it was not to be regarded as a fighting force and the laws relating to war did not apply to them.
Thus, a party of twenty persons, the minimum comprising a fighting unit, was bound to fight if they met an enemy as many as ten times their strength, and they were forbidden to flee. The question of retiring before the enemy is not to be decided by the men but by their officers, who may act as they may think best in the interest of war. See also 8:16.
a
4:85.
1
حَرِّضْ چونکہ باب تفعیل سے امر کا صیغہ ہے جو حَرَضَ سے زیادہ شدت کا پہلو اپنے اندر رکھتا ہے اس لئے حَرِّض کا ترجمہ ’’باربار زور سے تحریک کرتا رہ‘‘ کیا گیا ہے۔
2
فرماتا ہے کہ مومن دس گُنا کافروں پر غالب آئیں گے کیونکہ اس وقت تک ان کا ایمان بڑھ چکا ہوگا اور خداتعالیٰ کے وعدے بھی پورے ہو چکے ہوں گے۔ لیکن یہ بعد میں ہوگا سردست ان کے ایمان اور اللہ تعالیٰ کے وعدوں کے مدنظر ان کو دُگنے دشمنوں پر غلبہ ملے گا۔
a
4:85.
1153
Commentary:
As disbelievers were not going to desist from fighting, as they were invited to do (8:23 & 8:39 above), but were determined to carry on war of aggression against Islam, therefore the Holy Prophet has been asked in this verse to urge Muslims also to fight in self-defence.
The verse promises victory to Muslims over an enemy ten times their number because they are a people who do not understand. Fighters should understand the purpose of their fighting. They should look upon the war, they are engaged in, as their own. They should know the advantage which will accrue to their community if they win, and they should also know the losses which they will have to suffer if they are defeated. Mere hirelings, or men, who are blindly led to war by their leaders but who do not understand its object and feel no personal interest in it, cannot win. The forces that fought against Islam were mostly composed of men, who took part in the war merely because they were called upon to do so by their mischievous leaders-the wicked and avowed enemies of Islam. They felt no personal interest in the war against the new religion.
Religiously speaking also, they were a people who did not "understand", whereas Muslims did understand what faith meant. They were moved by love for their God, their Prophet and their religion. Disbelievers, on the other hand, were not as devoted to their idols as the Faithful were to their God in Whom they had a living faith.
The verse gives the number twenty as the minimum number for Muslims to win sure victory over their enemy because that was the least number that made a regular fighting party. If the number of men was less than twenty, it was not to be regarded as a fighting force and the laws relating to war did not apply to them.
Thus, a party of twenty persons, the minimum comprising a fighting unit, was bound to fight if they met an enemy as many as ten times their strength, and they were forbidden to flee. The question of retiring before the enemy is not to be decided by the men but by their officers, who may act as they may think best in the interest of war. See also 8:16.
b
4:85.
1141
The verse seems to give 20 as the minimum number that makes a fighting party.
1142
Because they are mercenaries, and do not realize the righteousness of the cause they fight for, they feel no real interest for it. Or the meaning may be that they have no higher ideals which they seek to pursue and serve.
الۡـٰٔنَ خَفَّفَ اللّٰہُ عَنۡکُمۡ وَعَلِمَ اَنَّ فِیۡکُمۡ ضَعۡفًا ۚ فَاِنۡ یَّکُنۡ مِّنۡکُمۡ مِّائَۃٌ صَابِرَۃٌ یَّغۡلِبُوۡا مِائَتَیۡنِ ۚ وَاِنۡ یَّکُنۡ مِّنۡکُمۡ اَلۡفٌ یَّغۡلِبُوۡۤا اَلۡفَیۡنِ بِاِذۡنِ اللّٰہِ ۗ وَاللّٰہُ مَعَ الصّٰبِرِیۡنَ
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
551
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
3
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
1154
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
1143
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.