Ruku 171 ع
Section 171 of 556 • 7 Verses
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قَٰتِلُوا۟ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلْكُفَّارِ وَلْيَجِدُوا۟ فِيكُمْ غِلْظَةً ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ
2:191.
48:30.
Refers to those Hypocrites who lived among Muslims and mixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually, and to fight them by exposing their malpractices and hypocritical deeds by bringing these to the notice of the Holy Prophet.
2:191.
48:30.
Commentary:
The words, such of the disbelievers as are near to you, signify those hypocrites who lived among the Muslims and intermixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually. They were to fight them by exposing their malpractices and hypocritical deeds and by bringing these to the notice of the Holy Prophet.
The words, and let them find hardness in you, mean that, like a hard thing which refuses to receive impressions, a Muslim should not allow himself to be influenced by his evil desires and the evil persons who surround him.
c
2:191.
d
48:30.
577
谈及生活在穆斯林之间和他们混在一起的那些伪信者。告诫穆斯林要把他们作为一类人而不是一个一个的所有的人作斗争。用揭露他们的不法行为和虚伪的行径并使穆圣注意到这些事情等方法来和他们作斗争。
a
2:191.
b
48:30.
1270
Commentary:
The words, such of the disbelievers as are near to you, signify those hypocrites who lived among the Muslims and intermixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually. They were to fight them by exposing their malpractices and hypocritical deeds and by bringing these to the notice of the Holy Prophet.
The words, and let them find hardness in you, mean that, like a hard thing which refuses to receive impressions, a Muslim should not allow himself to be influenced by his evil desires and the evil persons who surround him.
a
2:191.
b
48:30.
1225
Refers to those Hypocrites who lived among Muslims and mixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually, and to fight them by exposing their malpractices and hypocritical deeds by bringing these to the notice of the Holy Prophet.
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِۦٓ إِيمَٰنًا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَزَادَتْهُمْ إِيمَٰنًا وَهُمْ يَسْتَبْشِرُونَ
8:3.
8:3.
8:3.
Commentary:
The question, which of you has this Surah increased in faith, refers to the contention of the hypocrites that the Quranic Surahs increase none in faith. This objection of the hypocrites is answered in the words that follow.
e
8:3.
a
8:3.
1271
Commentary:
The question, which of you has this Surah increased in faith, refers to the contention of the hypocrites that the Quranic Surahs increase none in faith. This objection of the hypocrites is answered in the words that follow.
c
8:3.
وَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا۟ وَهُمْ كَٰفِرُونَ
2:11.
2:11.
2:11.
Commentary:
Divine revelation is like rainwater. If the seed is good and the soil favourable, rain is sure to help in producing a good crop; but if the seed and the soil are bad, the crop is bound to be bad in spite of good rain. As the soil of the hearts of the hypocrites was unclean and corrupt, the water of Divine revelation only served to add to their filth; for with the coming down of heavenly rain the filth that lay hidden in the hearts of the disbelievers also came out.
f
2:11.
b
2:11.
1272
Commentary:
Divine revelation is like rainwater. If the seed is good and the soil favourable, rain is sure to help in producing a good crop; but if the seed and the soil are bad, the crop is bound to be bad in spite of good rain. As the soil of the hearts of the hypocrites was unclean and corrupt, the water of Divine revelation only served to add to their filth; for with the coming down of heavenly rain the filth that lay hidden in the hearts of the disbelievers also came out.
d
2:11.
أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِى كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ
这节经文有助于解释9:101节经文。
The verse helps to explain 9:101.
Commentary:
The hypocrites are here asked the pertinent question: Is not the fact that events are taking place every now and then by which their faith is tried, and true and sincere Muslims are distinguished from those insincere and false, sufficient to open their eyes to the truth that God Himself is the author of Islam, and that in order to protect His religion and make it prosper, He is always separating the Faithful from the faithless, so that Muslims may become purified of all dross and impurities and Islam may come to possess a band of sincere and devoted followers. This fact alone, they are told, is sufficient to increase and strengthen the faith of those who have the seed of truth in their hearts. The verse also helps to explain 9:101 above, where it is said that God will punish the hypocrites "twice."
578
这节经文有助于解释9:101节经文。
1273
Commentary:
The hypocrites are here asked the pertinent question: Is not the fact that events are taking place every now and then by which their faith is tried, and true and sincere Muslims are distinguished from those insincere and false, sufficient to open their eyes to the truth that God Himself is the author of Islam, and that in order to protect His religion and make it prosper, He is always separating the Faithful from the faithless, so that Muslims may become purified of all dross and impurities and Islam may come to possess a band of sincere and devoted followers. This fact alone, they are told, is sufficient to increase and strengthen the faith of those who have the seed of truth in their hearts. The verse also helps to explain 9:101 above, where it is said that God will punish the hypocrites "twice."
1226
The verse helps to explain 9:101.
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَىٰكُم مِّنْ أَحَدٍ ثُمَّ ٱنصَرَفُوا۟ ۚ صَرَفَ ٱللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
یعنی وہ منافق آپس میں اشاروں سے کہتے ہیں کہ کیا اس وقت تم کو کوئی دیکھ تو نہیں رہا‘ تا مسلمانوں کی غفلت سے فائدہ اٹھایا جائے۔ اس جگہ ’’تم‘‘ کا لفظ عربی عبارت کی وجہ سے استعمال ہوا ہے۔ ورنہ اردو کے لحاظ سے ’’ان کو دیکھ تو نہیں رہا‘‘ چاہیے تھا۔
24:64.
61:6.
Commentary:
The hypocrites used to sit among Muslims when worldly matters were being discussed; but when the recital of the Quran began, they would quietly slink away. The verse means to say that as these men refuse to listen to the Word of God and turn away from it, so, as a punishment for this act of theirs, God has turned away their hearts from truth. This helps to explain expressions like "leading astray" etc., used about God in the Quran. His "leading astray" only means that when evil-minded men go astray and persist in their evil course, God leaves them alone and allows them to wander away from the truth, stamping them as lost.
a
24:64.
b
61:6.
1
یعنی وہ منافق آپس میں اشاروں سے کہتے ہیں کہ کیا اس وقت تم کو کوئی دیکھ تو نہیں رہا‘ تا مسلمانوں کی غفلت سے فائدہ اٹھایا جائے۔ اس جگہ ’’تم‘‘ کا لفظ عربی عبارت کی وجہ سے استعمال ہوا ہے۔ ورنہ اردو کے لحاظ سے ’’ان کو دیکھ تو نہیں رہا‘‘ چاہیے تھا۔
a
24:64.
b
61:6.
1274
Commentary:
The hypocrites used to sit among Muslims when worldly matters were being discussed; but when the recital of the Quran began, they would quietly slink away. The verse means to say that as these men refuse to listen to the Word of God and turn away from it, so, as a punishment for this act of theirs, God has turned away their hearts from truth. This helps to explain expressions like "leading astray" etc., used about God in the Quran. His "leading astray" only means that when evil-minded men go astray and persist in their evil course, God leaves them alone and allows them to wander away from the truth, stamping them as lost.
a
24:64.
b
61:6.
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
9:61.
9:61.
This verse may apply to both believers and disbelievers—preferably to the former—the opening part of it applying to disbelievers and the closing part to believers. To disbelievers it seems to say: "It grieves the Prophet to see you fall into trouble, i.e. although you subject him to all manner of persecution and privation, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you and make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble." To believers it says: "The Prophet is full of love, compassion and mercy for you, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with extreme kindness and mercy."
9:61.
Commentary:
This verse applies to both believers and disbelievers, the opening part of it applying to the latter and the closing part to the former. To disbelievers the verse says: It grieves the Prophet to see you fall into trouble, i.e. although you subjected the Prophet to all manner of persecutions and privations, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you or make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble. To believers the verse says: The Prophet is compassionate and merciful, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with kindness and mercy.
The attributes "compassionate and merciful" applied here to the Holy Prophet are also applied to God. As a matter of fact, the attributes of God are of two kinds: (1) تنزیھیة i.e. those that make Him distinct from His creation, e.g. رحمان (One Whose mercy extends to all); these are never applied to anyone except God. (2) تشبیھیة i.e. those in which He resembles other beings, e.g. رحیم (Merciful); for mercy is an attribute which may be shared, in however meagre a degree, by others also.
c
9:61.
c
9:61.
1275
Commentary:
This verse applies to both believers and disbelievers, the opening part of it applying to the latter and the closing part to the former. To disbelievers the verse says: It grieves the Prophet to see you fall into trouble, i.e. although you subjected the Prophet to all manner of persecutions and privations, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you or make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble. To believers the verse says: The Prophet is compassionate and merciful, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with kindness and mercy.
The attributes "compassionate and merciful" applied here to the Holy Prophet are also applied to God. As a matter of fact, the attributes of God are of two kinds: (1) تنزیھیة i.e. those that make Him distinct from His creation, e.g. رحمان (One Whose mercy extends to all); these are never applied to anyone except God. (2) تشبیھیة i.e. those in which He resembles other beings, e.g. رحیم (Merciful); for mercy is an attribute which may be shared, in however meagre a degree, by others also.
c
9:61.
1227
This verse may apply to both believers and disbelievers—preferably to the former—the opening part of it applying to disbelievers and the closing part to believers. To disbelievers it seems to say: "It grieves the Prophet to see you fall into trouble, i.e. although you subject him to all manner of persecution and privation, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you and make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble." To believers it says: "The Prophet is full of love, compassion and mercy for you, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with extreme kindness and mercy."
فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ
39:39; 21:23; 23:117; 27:27; 40:16.
39:39; 21:23; 23:117; 27:27; 40:16.
39:39; 21:23; 23:117; 27:27; 40:16.
Commentary:
The verse, which is the last of the present Surah, purports to say to disbelievers that it is for their own good that the Prophet invites them to truth and that their refusal to listen to him would do him no harm.
The clause, He is the Lord of the Mighty Throne, implies a beautiful and dignified refutation of the charge that the Prophet was aiming at temporal power. The clause may mean something like this: "I seek the establishment of no temporal kingdom in Arabia or anywhere else. On the contrary, my aim and object is the establishment of the Kingdom of God on earth, in the wake of which material prosperity and temporal power, very much greater than the kingdom of Arabia, are destined to come to me and my followers and no power on earth can stop that."
The words, In Him do I put my trust, and He is the Lord of the mighty Throne, with which the Surah comes to an end, also provide the essence of the spirit of Islam, i.e. (1) that the God of Islam is Supreme over all, and (2) that a true Muslim should put his trust in Him alone.
d
39:39; 21:23; 23:117; 27:27; 40:16.
a
39:39; 21:23; 23:117; 27:27; 40:16.
1276
Commentary:
The verse, which is the last of the present Surah, purports to say to disbelievers that it is for their own good that the Prophet invites them to truth and that their refusal to listen to him would do him no harm.
The clause, He is the Lord of the Mighty Throne, implies a beautiful and dignified refutation of the charge that the Prophet was aiming at temporal power. The clause may mean something like this: "I seek the establishment of no temporal kingdom in Arabia or anywhere else. On the contrary, my aim and object is the establishment of the Kingdom of God on earth, in the wake of which material prosperity and temporal power, very much greater than the kingdom of Arabia, are destined to come to me and my followers and no power on earth can stop that."
The words, In Him do I put my trust, and He is the Lord of the mighty Throne, with which the Surah comes to an end, also provide the essence of the spirit of Islam, i.e. (1) that the God of Islam is Supreme over all, and (2) that a true Muslim should put his trust in Him alone.
d
39:39; 21:23; 23:117; 27:27; 40:16.