ROOT ر ص د
6 verses • 6 derived words
📖 Lane's Lexicon
Classical definitions for root رصد
Morphology Tree
Lemmas and their derived stems found in the Quran.
اِرۡصَاد
Lemmaرَصَد
Lemmaمِرۡصَاد
Lemmaمَرۡصَد
LemmaOther / General
Occurrences in Quran
Found 6 verses containing words derived from "r S d".
فَاِذَا انۡسَلَخَ الۡاَشۡہُرُ الۡحُرُمُ فَاقۡتُلُوا الۡمُشۡرِکِیۡنَ حَیۡثُ وَجَدتُّمُوۡہُمۡ وَخُذُوۡہُمۡ وَاحۡصُرُوۡہُمۡ وَاقۡعُدُوۡا لَہُمۡ کُلَّ مَرۡصَدٍ ۚ فَاِنۡ تَابُوۡا وَاَقَامُوا الصَّلٰوۃَ وَاٰتَوُا الزَّکٰوۃَ فَخَلُّوۡا سَبِیۡلَہُمۡ ۚ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
7:157; 9:11.
“禁战的四个月” 是伊历十一月、十二月, 一月、七月, 前面三个月是大朝觐月, 而最后一个月阿拉伯人一般用它完成小朝 (عُمْرَة, ‘Umrah) 活动 (2:195和2:218)。اَشْهُرُالْحُرُمْ (Ashhurul-Hurum) 并不意指 “圣月”, 而是 “禁月”, 指的是以上9:2所谈到的四个月。在这四个月中, 上述的多神教徒可以得到保护, 去各处旅行, 亲眼看看是否伊斯兰教已经胜利, 是否安拉的话已经实现。在这一时期结束时, (在这一时期内所有敌对行动都暂时停止, )对那些伊斯兰教的死敌恢复战争, 因为他们开始了敌对行动和不断地破坏了他们的誓言。这种最后通牒的理由, 见9:8-13节经文。至於那些没有背信弃义的多神教徒, 他们是得到保护的 (9:4, 7)。
那些和穆斯林作战过但还没有要求同他们签订新条约的多神教徒。
即使是那些伊斯兰教的敌人, 在他们手中穆斯林受过非常严重的损失, 如果他们悔改并自愿接受伊斯兰教, 可以得到宽恕。事实上, 有大量多神教徒在心底里相信伊斯兰教的真理, 可是或者由於自负, 或者害怕迫害, 或者由於其他种种考虑, 没能公开承认信仰。这节经文使这种人确信, 如果他们之中任何一个即使在战时宣称他信仰伊斯兰教, 他的 (承诺) 声明不会被认为是虚假的, 或者把它当作安然逃脱的行动。
یعنی مقررہ چار مہینے جن میں ان کو ملک میں پھرنے کی اجازت دی گئی ہے۔
اس سے یہ نتیجہ نہیں نکلتا کہ کفار سے اس وقت تک لڑنا چاہیے جب تک کہ وہ مسلمان نہ ہو جائیں کیونکہ اس جگہ عام کفار کا ذکر نہیں بلکہ ان کفار کا ذکر ہے جو آٹھ سال تک رسول کریم صلی اللہ علیہ وسلم سے لڑتے رہے اور مکہ فتح ہو جانے پر بھی معاہدہ کرنے کی طرف توجہ نہ کی۔
7:157; 9:11.
"The forbidden months" are the four months of Dhul-Qa‘dah, Dhul- Hijjah, Muharram and Rajab, the first three being the months of the Greater Pilgrimage, while in the last the Arabs generally performed the Lesser Pilgrimage or ‘Umrah (2:195 & 2:218). The term Ashhurul-Hurum does not signify "sacred months" but "forbidden months" and refers to the four months mentioned in 9:2 above. In these months the above-mentioned idolaters were granted protection to travel through the land and see for themselves whether Islam had not triumphed and whether the word of God had not been fulfilled. At the end of this period, during which all hostilities were to remain suspended, war was to be resumed against such avowed enemies of Islam as had themselves started hostilities and had repeatedly broken their plighted word. The reason for this ultimatum is given in vv. 9:8-13. As for those idolaters who had not been guilty of faithlessness and treachery, they were to be protecte
Those idolaters who had fought with the Muslims and had not yet asked for a fresh treaty with them.
Even those enemies of Islam at whose hands Muslims had suffered very grievous losses were to be forgiven if they repented and accepted Islam of their own free will. In fact, there was a large number of men among the idolaters who, in their heart of hearts, had been convinced of the truth of Islam, but who, either through pride or for fear of persecution or other considerations, had refrained from making open confession of faith. This verse assured such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as having been made to save his skin.
7:157; 9:11.
Commentary:
The term الاشھر الحرم is generally applied to the four sacred months of Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab, the first three being the months of the Greater Pilgrimage, while in the last the Arabs generally performed the Lesser Pilgrimage or ‘Umrah (see notes on 2:195 and 2:218). In this verse, however, the words الاشھر الحرم signify not the "sacred months", but "forbidden months" and refer to the four months mentioned in 9:2 above. These were meant to grant a respite to idolaters to travel through the land in safety and see whether Islam had not triumphed and whether the Word of God had not proved true. At the end of this period, during which all hostilities were to be suspended, war was to be resumed against the idolatrous Arabs with the exception, of course, of such as had entered into a treaty with Muslims, and the treacherous and faithless idolaters already at war with Muslims were to be captured and killed wherever found. It should, however, be remembered that the command to wage war after the expiry of the four forbidden months did not apply to all idolaters without discrimination, but was directed only against such avowed enemies of Islam as had themselves started hostilities against Islam and had broken their plighted word and plotted to expel the Holy Prophet from the city. The reason for this ultimatum is given in the following few verses, viz. 9:8-13. As for those idolaters who had been guilty of faithlessness and treachery, they were to be protected (see 9:4, 7). It is highly regrettable, however, that, divorcing this commandment from its context, some critics have made this verse the basis for an attack against Islam, alleging that it inculcates the destruction of all non-Muslims. The Quran and history belie this baseless allegation.
The words, and lie in wait for them at every place of ambush, mean that a strict watch should be kept over the movements of the enemy that he may not be able to create mischief and carry on malicious propaganda against Muslims. The very words of the verse point to the existence of a great danger. These times were indeed very hard for Muslims. On the one hand, the Eastern Roman Empire was preparing to attack them and, on the other, the internal enemies of Islam were hatching plots to bring about its downfall.
The words, But if they repent..., show that even those enemies of Islam at whose hands Muslims had suffered such grievous losses were to be forgiven, if they repented and accepted Islam of their own free will. That no compulsion was to be used is clear from the very next verse, as also from the fundamental injunction laid down in 2:257. The truth is that there was a large number of men among the idolaters who, in their heart of hearts, believed in the truth of Islam, but who, either through pride or for fear of others or for other reasons, refrained from making an open confession of faith. This verse was intended to convey to such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as made to save his skin. A conclusive proof of the fact, that there were many among idolaters who were at heart inclined to Islam but were afraid to declare their faith openly owing to fear of persecution, is that whenever war ceased, there was a rush for conversion to Islam. The two years of peace that followed the Treaty of Hudaibiyyah brought over a very large number of disbelievers to Islam. They could not have joined Islam in such large numbers if they had not been believers in their hearts, having been held back only by fear of persecution. There are even cases on record of men accepting Islam in the thick of battle. Muslims did not at first spare such men, thinking that they had done so merely to save their lives. The Holy Prophet, however, took such Muslims severely to the task, asking them if they had torn open the hearts of those people and had satisfied themselves that they were really devoid of sincerity. It is for this reason that the Quran directs Muslims not to harm such men from among the idolaters as profess their faith in Islam and observe the commandments of God, for only God knows whether they are true Muslims or not.
"Merciful" at the end of the verse shows that the conduct of idolaters had been such as to make them deserving of the severest of punishment, and that to extend forgiveness to them even on their abandonment of idolatry was really an act of mercy.
a
7:157; 9:11.
555
“禁战的四个月” 是伊历十一月、十二月, 一月、七月, 前面三个月是大朝觐月, 而最后一个月阿拉伯人一般用它完成小朝 (عُمْرَة, ‘Umrah) 活动 (2:195和2:218)。اَشْهُرُالْحُرُمْ (Ashhurul-Hurum) 并不意指 “圣月”, 而是 “禁月”, 指的是以上9:2所谈到的四个月。在这四个月中, 上述的多神教徒可以得到保护, 去各处旅行, 亲眼看看是否伊斯兰教已经胜利, 是否安拉的话已经实现。在这一时期结束时, (在这一时期内所有敌对行动都暂时停止, )对那些伊斯兰教的死敌恢复战争, 因为他们开始了敌对行动和不断地破坏了他们的誓言。这种最后通牒的理由, 见9:8-13节经文。至於那些没有背信弃义的多神教徒, 他们是得到保护的 (9:4, 7)。
556
那些和穆斯林作战过但还没有要求同他们签订新条约的多神教徒。
557
即使是那些伊斯兰教的敌人, 在他们手中穆斯林受过非常严重的损失, 如果他们悔改并自愿接受伊斯兰教, 可以得到宽恕。事实上, 有大量多神教徒在心底里相信伊斯兰教的真理, 可是或者由於自负, 或者害怕迫害, 或者由於其他种种考虑, 没能公开承认信仰。这节经文使这种人确信, 如果他们之中任何一个即使在战时宣称他信仰伊斯兰教, 他的 (承诺) 声明不会被认为是虚假的, 或者把它当作安然逃脱的行动。
2
یعنی مقررہ چار مہینے جن میں ان کو ملک میں پھرنے کی اجازت دی گئی ہے۔
3
اس سے یہ نتیجہ نہیں نکلتا کہ کفار سے اس وقت تک لڑنا چاہیے جب تک کہ وہ مسلمان نہ ہو جائیں کیونکہ اس جگہ عام کفار کا ذکر نہیں بلکہ ان کفار کا ذکر ہے جو آٹھ سال تک رسول کریم صلی اللہ علیہ وسلم سے لڑتے رہے اور مکہ فتح ہو جانے پر بھی معاہدہ کرنے کی طرف توجہ نہ کی۔
b
7:157; 9:11.
1168
Commentary:
The term الاشھر الحرم is generally applied to the four sacred months of Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab, the first three being the months of the Greater Pilgrimage, while in the last the Arabs generally performed the Lesser Pilgrimage or ‘Umrah (see notes on 2:195 and 2:218). In this verse, however, the words الاشھر الحرم signify not the "sacred months", but "forbidden months" and refer to the four months mentioned in 9:2 above. These were meant to grant a respite to idolaters to travel through the land in safety and see whether Islam had not triumphed and whether the Word of God had not proved true. At the end of this period, during which all hostilities were to be suspended, war was to be resumed against the idolatrous Arabs with the exception, of course, of such as had entered into a treaty with Muslims, and the treacherous and faithless idolaters already at war with Muslims were to be captured and killed wherever found. It should, however, be remembered that the command to wage war after the expiry of the four forbidden months did not apply to all idolaters without discrimination, but was directed only against such avowed enemies of Islam as had themselves started hostilities against Islam and had broken their plighted word and plotted to expel the Holy Prophet from the city. The reason for this ultimatum is given in the following few verses, viz. 9:8-13. As for those idolaters who had been guilty of faithlessness and treachery, they were to be protected (see 9:4, 7). It is highly regrettable, however, that, divorcing this commandment from its context, some critics have made this verse the basis for an attack against Islam, alleging that it inculcates the destruction of all non-Muslims. The Quran and history belie this baseless allegation.
The words, and lie in wait for them at every place of ambush, mean that a strict watch should be kept over the movements of the enemy that he may not be able to create mischief and carry on malicious propaganda against Muslims. The very words of the verse point to the existence of a great danger. These times were indeed very hard for Muslims. On the one hand, the Eastern Roman Empire was preparing to attack them and, on the other, the internal enemies of Islam were hatching plots to bring about its downfall.
The words, But if they repent..., show that even those enemies of Islam at whose hands Muslims had suffered such grievous losses were to be forgiven, if they repented and accepted Islam of their own free will. That no compulsion was to be used is clear from the very next verse, as also from the fundamental injunction laid down in 2:257. The truth is that there was a large number of men among the idolaters who, in their heart of hearts, believed in the truth of Islam, but who, either through pride or for fear of others or for other reasons, refrained from making an open confession of faith. This verse was intended to convey to such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as made to save his skin. A conclusive proof of the fact, that there were many among idolaters who were at heart inclined to Islam but were afraid to declare their faith openly owing to fear of persecution, is that whenever war ceased, there was a rush for conversion to Islam. The two years of peace that followed the Treaty of Hudaibiyyah brought over a very large number of disbelievers to Islam. They could not have joined Islam in such large numbers if they had not been believers in their hearts, having been held back only by fear of persecution. There are even cases on record of men accepting Islam in the thick of battle. Muslims did not at first spare such men, thinking that they had done so merely to save their lives. The Holy Prophet, however, took such Muslims severely to the task, asking them if they had torn open the hearts of those people and had satisfied themselves that they were really devoid of sincerity. It is for this reason that the Quran directs Muslims not to harm such men from among the idolaters as profess their faith in Islam and observe the commandments of God, for only God knows whether they are true Muslims or not.
"Merciful" at the end of the verse shows that the conduct of idolaters had been such as to make them deserving of the severest of punishment, and that to extend forgiveness to them even on their abandonment of idolatry was really an act of mercy.
a
7:157; 9:11.
1155A
"The forbidden months" are the four months of Dhul-Qa‘dah, Dhul- Hijjah, Muharram and Rajab, the first three being the months of the Greater Pilgrimage, while in the last the Arabs generally performed the Lesser Pilgrimage or ‘Umrah (2:195 & 2:218). The term Ashhurul-Hurum does not signify "sacred months" but "forbidden months" and refers to the four months mentioned in 9:2 above. In these months the above-mentioned idolaters were granted protection to travel through the land and see for themselves whether Islam had not triumphed and whether the word of God had not been fulfilled. At the end of this period, during which all hostilities were to remain suspended, war was to be resumed against such avowed enemies of Islam as had themselves started hostilities and had repeatedly broken their plighted word. The reason for this ultimatum is given in vv. 9:8-13. As for those idolaters who had not been guilty of faithlessness and treachery, they were to be protecte
1156
Those idolaters who had fought with the Muslims and had not yet asked for a fresh treaty with them.
1157
Even those enemies of Islam at whose hands Muslims had suffered very grievous losses were to be forgiven if they repented and accepted Islam of their own free will. In fact, there was a large number of men among the idolaters who, in their heart of hearts, had been convinced of the truth of Islam, but who, either through pride or for fear of persecution or other considerations, had refrained from making open confession of faith. This verse assured such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as having been made to save his skin.
وَالَّذِیۡنَ اتَّخَذُوۡا مَسۡجِدًا ضِرَارًا وَّکُفۡرًا وَّتَفۡرِیۡقًۢا بَیۡنَ الۡمُؤۡمِنِیۡنَ وَاِرۡصَادًا لِّمَنۡ حَارَبَ اللّٰہَ وَرَسُوۡلَہٗ مِنۡ قَبۡلُ ۚ وَلَیَحۡلِفُنَّ اِنۡ اَرَدۡنَاۤ اِلَّا الۡحُسۡنٰی ۖ وَاللّٰہُ یَشۡہَدُ اِنَّہُمۡ لَکٰذِبُوۡنَ
63:2.
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
63:2.
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
63:2.
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
c
63:2.
5
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
a
63:2.
1256
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
a
63:2.
1217
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
وَاَنَّا کُنَّا نَقۡعُدُ مِنۡہَا مَقٰعِدَ لِلسَّمۡعِ ۖ فَمَنۡ یَّسۡتَمِعِ الۡاٰنَ یَجِدۡ لَہٗ شِہَابًا رَّصَدًا
在真主的复兴者出现之前, 占卜者和预测者涉猎秘术, 借助了他们可疑的做法, 企图蒙蔽单纯的老百姓, 佯称已能探知未知领域的奥秘, 熟练地行骗, 成功地利用了老百姓的轻信。但是由于安拉的复兴者的再临, 他们的欺骗暴露了, 他们无中生有的虚假知识一经揭穿, 只不过是肤浅而残缺不全的占星术知识罢了。“现在” 这个词在这里尤其与穆圣时代有关, 但也可指真主的每一个伟大复兴者的时代。另见 37:7-10 经文。
یعنی جو شخص اسلام میں غلط باتیں ملانا چاہتا ہے جیسا کہ اوپر کا عقیدہ ہے اللہ تعالیٰ محمد رسول اللہ صلی اللہ علیہ وسلم کی برکت سے اس کی تباہی کے سامان کر دیتا ہے۔
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple folk by posing to be able to have access to the secrets of the unknown and, being adept in the art of cheating, succeed in playing upon their credulity. But with the advent of a Heavenly Reformer their deceit is exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaintance with astrology. The word "now" is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer. See also 37:7-10.
Important Words:
رصدا (in ambush) is noun-infinitive from رصد (rasada). They say أرصده i.e. he watched or waited for him; lay in ambush for him. مرصاد and رصد and مرصد all mean, a hiding place; an ambush قعد له با لمرصد or کان له بالمرصد means, he lay in ambush for him. An Arab poet says: إن المنایا للرجال بمرصد i.e. verily deaths are lying in ambush for men (Lane & Aqrab).
Commentary:
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple people by posing to be able to have access to the secrets of the unknown, and as they are generally quite adept in the art of cheating they succeed in playing upon people’s credulity. But with the advent of the heavenly Reformer they are exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaint-ance with astrology. For a detailed explanation, however, of this and the preceding verse see 15:17.19 and 37:7-8.
The word الآن (now) is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer.
1502
在真主的复兴者出现之前, 占卜者和预测者涉猎秘术, 借助了他们可疑的做法, 企图蒙蔽单纯的老百姓, 佯称已能探知未知领域的奥秘, 熟练地行骗, 成功地利用了老百姓的轻信。但是由于安拉的复兴者的再临, 他们的欺骗暴露了, 他们无中生有的虚假知识一经揭穿, 只不过是肤浅而残缺不全的占星术知识罢了。“现在” 这个词在这里尤其与穆圣时代有关, 但也可指真主的每一个伟大复兴者的时代。另见 37:7-10 经文。
2
یعنی جو شخص اسلام میں غلط باتیں ملانا چاہتا ہے جیسا کہ اوپر کا عقیدہ ہے اللہ تعالیٰ محمد رسول اللہ صلی اللہ علیہ وسلم کی برکت سے اس کی تباہی کے سامان کر دیتا ہے۔
4403
Important Words:
رصدا (in ambush) is noun-infinitive from رصد (rasada). They say أرصده i.e. he watched or waited for him; lay in ambush for him. مرصاد and رصد and مرصد all mean, a hiding place; an ambush قعد له با لمرصد or کان له بالمرصد means, he lay in ambush for him. An Arab poet says: إن المنایا للرجال بمرصد i.e. verily deaths are lying in ambush for men (Lane & Aqrab).
Commentary:
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple people by posing to be able to have access to the secrets of the unknown, and as they are generally quite adept in the art of cheating they succeed in playing upon people’s credulity. But with the advent of the heavenly Reformer they are exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaint-ance with astrology. For a detailed explanation, however, of this and the preceding verse see 15:17.19 and 37:7-8.
The word الآن (now) is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer.
3142
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple folk by posing to be able to have access to the secrets of the unknown and, being adept in the art of cheating, succeed in playing upon their credulity. But with the advent of a Heavenly Reformer their deceit is exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaintance with astrology. The word "now" is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer. See also 37:7-10.
اِلَّا مَنِ ارۡتَضٰی مِنۡ رَّسُوۡلٍ فَاِنَّہٗ یَسۡلُکُ مِنۡۢ بَیۡنِ یَدَیۡہِ وَمِنۡ خَلۡفِہٖ رَصَدًا
这节经文体现了一条无可争辩标准, 以区别向安拉的使者启示的未知领域的奥秘的性质和范围, 以及向其他走正道的信者揭示的未知领域的奥秘的性质和范围。这种区别就在于, 安拉的使者得到了恩赐的 اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib), 即在所启示目未见的知识的数量上占优势, 而安拉的贤哲者, 不享有这一特征。再者, 安拉的使者所赐得的启示得到了安拉的特殊保护, 不会遭到邪恶的精神界的歪曲或窜改, 而其他走正道的信者所启示到的奥秘不那么安全。
یعنی وہ اس کو کثرت سے علوم غیبیہ بخشتا ہے۔
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted Izhar ‘alal-Ghaib, i.e. predominance over the unseen, secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is secure against being distorted or tampered with by evil spirits, while secrets revealed to other righteous men are not so safe.
Commentary:
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted إظھار علی الغیب i.e. predominance over the unseen; secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is completely secure against being distorted or tampered with by the evil one, while secrets revealed to ordinary righteous men are not so safe.
1508
这节经文体现了一条无可争辩标准, 以区别向安拉的使者启示的未知领域的奥秘的性质和范围, 以及向其他走正道的信者揭示的未知领域的奥秘的性质和范围。这种区别就在于, 安拉的使者得到了恩赐的 اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib), 即在所启示目未见的知识的数量上占优势, 而安拉的贤哲者, 不享有这一特征。再者, 安拉的使者所赐得的启示得到了安拉的特殊保护, 不会遭到邪恶的精神界的歪曲或窜改, 而其他走正道的信者所启示到的奥秘不那么安全。
1
یعنی وہ اس کو کثرت سے علوم غیبیہ بخشتا ہے۔
4412
Commentary:
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted إظھار علی الغیب i.e. predominance over the unseen; secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is completely secure against being distorted or tampered with by the evil one, while secrets revealed to ordinary righteous men are not so safe.
3148
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted Izhar ‘alal-Ghaib, i.e. predominance over the unseen, secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is secure against being distorted or tampered with by evil spirits, while secrets revealed to other righteous men are not so safe.
اِنَّ جَہَنَّمَ کَانَتۡ مِرۡصَادًا
اِنَّ رَبَّکَ لَبِالۡمِرۡصَادِ