Ruku 152 ع
Section 152 of 556 • 10 Verses
إِذْ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ غَرَّ هَٰٓؤُلَآءِ دِينُهُمْ ۗ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَإِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
پہلی آیت سے پتہ لگتا ہے کہ کفار غرور کے جذبہ کے ماتحت جنگ کے لئے نکلے تھے۔ پس وہ مسلمانوں کی طرف بھی یہی جذبہ منسوب کرتے تھے اور ایمان کا اثر ان کو نظر نہیں آتا تھا۔
یہ ترجمہ فاء کی وجہ سے ہے۔
33:13.
9:51; 12:68; 14:12; 33:4; 65:4.
Commentary:
The words, the hypocrites and those in whose hearts is a disease, here refer to those men in the Meccan army who had embraced Islam in Mecca, but who, being weak, remained with disbelievers out of fear, and had now come forth with the Meccan army in order to fight the Muslims. There were four or five such men who, when they saw the small band of Muslims arrayed in battle-order against a well-equipped army of Meccan warriors, thought it foolhardy on the part of the former to take their stand against the overwhelming odds and made the remark mentioned in the verse. To this remark, the verse gives the reply that the small band of Muslims faced the heavy odds not because their religion had deluded them but because they had put their trust in God Who was both Mighty and Wise and Who had promised to help them. The last words of the verse are thus also intended to reprimand the weak-hearted Muslims of Mecca and to remind them that their hypocritical policy resulted from the fact that they had no trust in the power and might of God.
a
33:13.
b
9:15; 12:68; 14:12 33:4; 65:4.
1
پہلی آیت سے پتہ لگتا ہے کہ کفار غرور کے جذبہ کے ماتحت جنگ کے لئے نکلے تھے۔ پس وہ مسلمانوں کی طرف بھی یہی جذبہ منسوب کرتے تھے اور ایمان کا اثر ان کو نظر نہیں آتا تھا۔
2
یہ ترجمہ فاء کی وجہ سے ہے۔
a
33:13.
b
9:51; 12:68; 14:12; 33:4; 65:4.
1138
Commentary:
The words, the hypocrites and those in whose hearts is a disease, here refer to those men in the Meccan army who had embraced Islam in Mecca, but who, being weak, remained with disbelievers out of fear, and had now come forth with the Meccan army in order to fight the Muslims. There were four or five such men who, when they saw the small band of Muslims arrayed in battle-order against a well-equipped army of Meccan warriors, thought it foolhardy on the part of the former to take their stand against the overwhelming odds and made the remark mentioned in the verse. To this remark, the verse gives the reply that the small band of Muslims faced the heavy odds not because their religion had deluded them but because they had put their trust in God Who was both Mighty and Wise and Who had promised to help them. The last words of the verse are thus also intended to reprimand the weak-hearted Muslims of Mecca and to remind them that their hypocritical policy resulted from the fact that they had no trust in the power and might of God.
a
33:13.
b
9:15; 12:68; 14:12 33:4; 65:4.
وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
47:28.
3:182; 22:10.
Commentary:
The verse signifies that angels will smite the faces and the backs of disbelievers as a fitting punishment for their evil actions. The punishment corresponded with the actions of disbelievers, because the latter used to confront the believers and meet them face to face when fighting them. Again, they used to turn their backs disdainfully when truth was preached to them. So both faces and backs would receive punishment.
c
47:28.
d
3:182; 22:10.
c
47:28.
d
3:182; 22:10.
1139
Commentary:
The verse signifies that angels will smite the faces and the backs of disbelievers as a fitting punishment for their evil actions. The punishment corresponded with the actions of disbelievers, because the latter used to confront the believers and meet them face to face when fighting them. Again, they used to turn their backs disdainfully when truth was preached to them. So both faces and backs would receive punishment.
c
47:28.
d
3:182; 22:10.
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّٰمٍ لِّلْعَبِيدِ
3:183; 22:11; 41:47.
ظَلَّام سے جو مبالغہ کا صیغہ ہے یہ نتیجہ نکالا گیا ہے۔
e
3:183; 22:11; 41:47.
3
ظَلَّام سے جو مبالغہ کا صیغہ ہے یہ نتیجہ نکالا گیا ہے۔
a
3:183; 22:11; 41:47.
1140
Commentary:
This verse further explains and provides a reason for the idea expressed in the preceding verse.
e
3:183; 22:11; 41:47.
1131
Dhalika refers to the punishment spoken of in the preceding verse.
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ إِنَّ ٱللَّهَ قَوِىٌّ شَدِيدُ ٱلْعِقَابِ
3:12; 8:55.
3:12; 8:55.
Commentary:
The verse signifies that Allah has dealt with the opponents of Islam just as He dealt with the people of Pharaoh. The reference is to the Battle of Badr, where God destroyed Abu Jahl and his host as He destroyed Pharaoh and his people in the sea. The verse thus points to the similarity between the Holy Prophet and Moses (see Deut. 18:18).
f
3:12; 8:55.
b
3:12; 8:55.
1141
Commentary:
The verse signifies that Allah has dealt with the opponents of Islam just as He dealt with the people of Pharaoh. The reference is to the Battle of Badr, where God destroyed Abu Jahl and his host as He destroyed Pharaoh and his people in the sea. The verse thus points to the similarity between the Holy Prophet and Moses (see Deut. 18:18).
f
3:12; 8:55.
1131A
See {376}.
ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمْ يَكُ مُغَيِّرًا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
مسلمانوں کو اس آیت سے یہ دھوکا لگا ہوا ہے کہ جب تک کوئی قوم ظاہری سامان پیدا نہ کرے اس کو ترقی نہیں ملتی حالانکہ اس آیت میں یہ ذکر نہیں۔ بلکہ یہ ذکر ہے کہ اللہ تعالیٰ اگر کسی قوم کو کوئی نعمت دیتا ہے تو اس وقت تک وہ نعمت نہیں چھینتا‘ جب تک اس کا دل نہ خراب ہو جائے۔ اور جو دوسرا مضمون مسلمان سمجھ رہے ہیں وہ تو سب نبیوں کے وقت میں غلط ہو چکا ہے یعنی باوجود ظاہری سامان پیدا نہ کرنے کے بلکہ اپنے موجودہ اموال کو بھی خدا کی راہ میں خرچ کر دینے کے نبیوں کی جماعتیں ہمیشہ ترقی کرتی رہیں اور دشمنوں پر غالب آتی رہیں۔ ہاں دوسری آیتوں میں یہ مضمون بھی بیان ہے کہ مومنوں کو قانون قدر
13:12.
The verse states a general Divine law that God never deprives a people of a favour which He had conferred upon them until there is first a change for the worse in their own condition.
13:12.
Commentary:
The word ذالك (this) refers to the punishment spoken of in the previous verse. The disbelievers rejected the Signs of Allah, so Allah destroyed them for their rebellion and sins. God sent His punishment on the people because they had brought about a change in their hearts. The verse states a general law of God which is to the effect that God never deprives a people of a favour which He had conferred upon them until there is first a change in their own hearts for the worse. For instance, if God grants a people dominion and power, He does not take it away from them until they lose their virtues and become wicked. The verse should also prove an eye-opener for present-day Muslims from whom God has definitely withdrawn His favour.
g
13:12.
549
这节经文提及安拉一个一般性法则: 安拉从来也不会剥夺他降给一个民族的一种恩惠, 除非那个民族的内心开始向坏的方面转变。
1
مسلمانوں کو اس آیت سے یہ دھوکا لگا ہوا ہے کہ جب تک کوئی قوم ظاہری سامان پیدا نہ کرے اس کو ترقی نہیں ملتی حالانکہ اس آیت میں یہ ذکر نہیں۔ بلکہ یہ ذکر ہے کہ اللہ تعالیٰ اگر کسی قوم کو کوئی نعمت دیتا ہے تو اس وقت تک وہ نعمت نہیں چھینتا‘ جب تک اس کا دل نہ خراب ہو جائے۔ اور جو دوسرا مضمون مسلمان سمجھ رہے ہیں وہ تو سب نبیوں کے وقت میں غلط ہو چکا ہے یعنی باوجود ظاہری سامان پیدا نہ کرنے کے بلکہ اپنے موجودہ اموال کو بھی خدا کی راہ میں خرچ کر دینے کے نبیوں کی جماعتیں ہمیشہ ترقی کرتی رہیں اور دشمنوں پر غالب آتی رہیں۔ ہاں دوسری آیتوں میں یہ مضمون بھی بیان ہے کہ مومنوں کو قانون قدر
c
13:12.
1142
Commentary:
The word ذالك (this) refers to the punishment spoken of in the previous verse. The disbelievers rejected the Signs of Allah, so Allah destroyed them for their rebellion and sins. God sent His punishment on the people because they had brought about a change in their hearts. The verse states a general law of God which is to the effect that God never deprives a people of a favour which He had conferred upon them until there is first a change in their own hearts for the worse. For instance, if God grants a people dominion and power, He does not take it away from them until they lose their virtues and become wicked. The verse should also prove an eye-opener for present-day Muslims from whom God has definitely withdrawn His favour.
a
13:12.
1132
The verse states a general Divine law that God never deprives a people of a favour which He had conferred upon them until there is first a change for the worse in their own condition.
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَٰتِ رَبِّهِمْ فَأَهْلَكْنَٰهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ ۚ وَكُلٌّ كَانُوا۟ ظَٰلِمِينَ
3:12; 8:53.
Ayah means, a message; a commandment; a Sign, a verse of the Qur’an (Lane).
3:12; 8:53.
Commentary:
The verse repeats the subject matter of 8:53 above, with the change that here (1) the words اخذھم اللّه (Allah punished them, lit. Allah seized them) have been changed to اھلکناھم (We destroyed them); and (2) the words, We drowned the people of Pharaoh, etc. have been added. This is to point to the severity of the punishment and the total destruction of the disbelievers.
a
3:12; 8:53.
550
اٰيَة Ayah 意指: 讯息; 戒律; 迹象, «古兰经» 中的一节经文 (Lane)。
a
3:12; 8:53.
1143
Commentary:
The verse repeats the subject matter of 8:53 above, with the change that here (1) the words اخذھم اللّه (Allah punished them, lit. Allah seized them) have been changed to اھلکناھم (We destroyed them); and (2) the words, We drowned the people of Pharaoh, etc. have been added. This is to point to the severity of the punishment and the total destruction of the disbelievers.
b
3:12; 8:53.
1133
Ayah means, a message; a commandment; a Sign, a verse of the Qur’an (Lane).
إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلَّذِينَ كَفَرُوا۟ فَهُمْ لَا يُؤْمِنُونَ
8:23; 98:7.
8:23; 98:7.
8:23; 98:7.
Commentary:
This verse explains 6:39, which says that the animals that move on the earth and the birds that fly in the air are better than the disbelievers; for, whereas animals and birds do not understand, because they lack the power of understanding, the disbelievers possess the power to understand and yet they fail to do so. See also 8:23.
b
8:23; 98:7.
b
8:23; 98:7.
1144
Commentary:
This verse explains 6:39, which says that the animals that move on the earth and the birds that fly in the air are better than the disbelievers; for, whereas animals and birds do not understand, because they lack the power of understanding, the disbelievers possess the power to understand and yet they fail to do so. See also 8:23.
c
8:23; 98:7.
ٱلَّذِينَ عَٰهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِى كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ
2:28.
c
2:28.
c
2:28.
1144A
Commentary:
This verse qualifies and explains the one that precedes it.
d
2:28.
1134
They repeatedly break their plighted word and dishonour agreements solemnly entered into.
فَإِمَّا تَثْقَفَنَّهُمْ فِى ٱلْحَرْبِ فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ
یعنی ایسی ہوشیاری اور ایمان سے جنگ کرکہ دور دور کے کفار ڈر جائیں اور کوئی آگے آنے کی جرأت نہ کرے۔
The believers are enjoined never to take up arms without a valid cause. But once they do, they should fight so valiantly and deal such deadly blows as should strike terror in the hearts of their enemies. A feebly pursued and lingering war is never a wise policy. If there is to be fighting it should be swift and deadly.
Important Words:
شرد (strike fear) is derived from شرد (sharada) which means, he (a horse, etc.) took fright and fled or ran away at random; or simply he fled or ran away. شردہ or شرد به (sharrada) means, he made him take fright and flee or run away at random; or he drove him away. تشرید also signifies the act of dispersing or scattering. شردبه also means, he rendered him notorious by exposing his vices or faults. شرد به من خلفھم means, disperse or scatter by them or through them those who are or who shall come after them; or terrify by or through them those who are, or who shall come after them; or make them notorious to those who are, or who shall come, after them (Taj).
Commentary:
The Quran uses the word تثقفنھم (for which see 2:192) meaning thou catchest them with a view to pointing to the fact that when a disbeliever meets a believer on a field of battle, the former is, as it were, in the very grip of the latter. Thus when believers have to fight, they are expected to fight like valiant men and the enemy who opposes them should be considered as having come within their grasp and should not be able to escape from their hands. The expression تشرید (striking fear) has also been used to point to the same truth. A believer is always slow to take up arms; but when he does so, he fights so valiantly that he not only takes the enemy in his iron grip but deals such blows to him as may strike terror in the hearts of those that are behind the enemy, as well as those that may come after him. A feebly-pursued and lingering war is never a good policy. If there is to be a war, it should be swift and exemplary. This is why the verse enjoins that, when forced to fight, Muslims should fight the enemy so valiantly that not only those who are actually engaged in fighting should be routed, but even their supporters who are behind them, should be struck with terror. In fact, Islam not only requires its followers to excel others in things moral and spiritual, but also expects them to surpass others even in the physical sphere. They have to set the highest example in all matters. If they must fight, they should excel others in fighting as well.
2
یعنی ایسی ہوشیاری اور ایمان سے جنگ کرکہ دور دور کے کفار ڈر جائیں اور کوئی آگے آنے کی جرأت نہ کرے۔
1145
Important Words:
شرد (strike fear) is derived from شرد (sharada) which means, he (a horse, etc.) took fright and fled or ran away at random; or simply he fled or ran away. شردہ or شرد به (sharrada) means, he made him take fright and flee or run away at random; or he drove him away. تشرید also signifies the act of dispersing or scattering. شردبه also means, he rendered him notorious by exposing his vices or faults. شرد به من خلفھم means, disperse or scatter by them or through them those who are or who shall come after them; or terrify by or through them those who are, or who shall come after them; or make them notorious to those who are, or who shall come, after them (Taj).
Commentary:
The Quran uses the word تثقفنھم (for which see 2:192) meaning thou catchest them with a view to pointing to the fact that when a disbeliever meets a believer on a field of battle, the former is, as it were, in the very grip of the latter. Thus when believers have to fight, they are expected to fight like valiant men and the enemy who opposes them should be considered as having come within their grasp and should not be able to escape from their hands. The expression تشرید (striking fear) has also been used to point to the same truth. A believer is always slow to take up arms; but when he does so, he fights so valiantly that he not only takes the enemy in his iron grip but deals such blows to him as may strike terror in the hearts of those that are behind the enemy, as well as those that may come after him. A feebly-pursued and lingering war is never a good policy. If there is to be a war, it should be swift and exemplary. This is why the verse enjoins that, when forced to fight, Muslims should fight the enemy so valiantly that not only those who are actually engaged in fighting should be routed, but even their supporters who are behind them, should be struck with terror. In fact, Islam not only requires its followers to excel others in things moral and spiritual, but also expects them to surpass others even in the physical sphere. They have to set the highest example in all matters. If they must fight, they should excel others in fighting as well.
1135
The believers are enjoined never to take up arms without a valid cause. But once they do, they should fight so valiantly and deal such deadly blows as should strike terror in the hearts of their enemies. A feebly pursued and lingering war is never a wise policy. If there is to be fighting it should be swift and deadly.
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ
4:108.
4:108.
If a people with whom Muslims have entered into a covenant dishonour it, they should be plainly told that the covenant has come to an end and Muslims, if attacked, would fight back with all the force at their command. But under no circumstances are Muslims permitted to make a surprise attack, without giving a prior notice. ‘Ala Sawa’in means, on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations.
4:108.
Commentary:
If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.
d
4:108.
a
4:108.
1146
Commentary:
If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.
a
4:108.
1136
If a people with whom Muslims have entered into a covenant dishonour it, they should be plainly told that the covenant has come to an end and Muslims, if attacked, would fight back with all the force at their command. But under no circumstances are Muslims permitted to make a surprise attack, without giving a prior notice. ‘Ala Sawa’in means, on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations.