Ruku 60 ع
Section 60 of 556 • 9 Verses
لَّقَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ ۘ سَنَكْتُبُ مَا قَالُوا۟ وَقَتْلَهُمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
5:65.
4:156.
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
5:65.
4:156.
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
c
5:65.
d
4:156.
1
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
a
5:65.
b
4:156.
464
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
a
5:65.
b
4:156.
538
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ
8:52; 41:47; 50:30.
8:52; 41:47; 50:30.
8:52; 41:47; 50:30.
Commentary:
The expression, Allah is not at all unjust to His servants, falsifies the inference to which the statement of the disbelievers mentioned in the previous verse gives rise. They seem to say that if Islam had been true, God Himself would have helped it and would not have asked others to help it with their money. To this objection the answer is given that if the Prophet is an impostor and yet God is helping him to thrive and prosper, it means that God is doing a great wrong to the people by granting respite to an impostor and by allowing the people to be led astray by helping a wrong cause. But as God cannot be unjust, so the cause of Islam must be, and is, a right cause.
e
8:52; 41:47; 50:30.
a
8:52; 41:47; 50:30.
465
Commentary:
The expression, Allah is not at all unjust to His servants, falsifies the inference to which the statement of the disbelievers mentioned in the previous verse gives rise. They seem to say that if Islam had been true, God Himself would have helped it and would not have asked others to help it with their money. To this objection the answer is given that if the Prophet is an impostor and yet God is helping him to thrive and prosper, it means that God is doing a great wrong to the people by granting respite to an impostor and by allowing the people to be led astray by helping a wrong cause. But as God cannot be unjust, so the cause of Islam must be, and is, a right cause.
c
8:52; 41:47; 50:30.
ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ عَهِدَ إِلَيْنَآ أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ ٱلنَّارُ ۗ قُلْ قَدْ جَآءَكُمْ رُسُلٌ مِّن قَبْلِى بِٱلْبَيِّنَٰتِ وَبِٱلَّذِى قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَٰدِقِينَ
مراد یہ نہیں کہ آگ کہیں سے آکر اسے بھسم کر دیتی تھی بلکہ مراد اس قربانی سے تھی جو آگ میں جلا دی جاتی اور اسے سوختنی قربانی کہا جاتا تھا۔ ایسی قربانی کا رواج ہندوؤں، ایرانیوں اور یہود میں بہت تھا۔
5:33; 14:10; 40:84.
The verse answers the objection of the Jews about the burnt offerings by saying that the observance of the law regarding such offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was only "clear signs" that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection. The charge is driven home to them in the words, "Why did they reject those Prophets who strictly conformed to that law?"
5:33; 14:10; 40:84.
Commentary:
The enemies of truth never admit their defeat. They continue to seek new pretexts for refusing to believe in it. When the Jews were told that they had opposed the Prophets of God through covetousness (3:181-182), they retorted by saying that they did not oppose Muslims through covetousness but because, animals unlike them, the Muslims devoured even that which they offered as sacrifices, instead of burning them at the altar according to the Jewish Law (Lev. 1:11-17). Thus, it was not they but the Muslims who were greedy and covetous and they could not, therefore, consistently with the Law of Moses, accept the Prophet who did not observe that Law.
The Quran answers this objection by saying that the observance of the law about burnt offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was البینات (clear signs) only that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection; for in that case the question arose, why did they reject those Prophets who strictly conformed to that law? The fact that the Jewish demand referred to in the words, that which you speak of, has been mentioned in the verse separately from clear signs, shows that what the Jews spoke of was not a miracle, but that they were only referring to the law about burnt offerings, and not to the miracle of fire descending from heaven to consume a sacrifice, as is generally but wrongly believed.
a
5:33; 14:10; 40:84.
296
本节经文回答了犹太人反对火焚供品的理由。经文说, 遵守有关这种供品的法规绝不是考验先知的真诚的标准, 因为骗子也能轻而易举的做到这一点。只有 “明显的迹象” 才能证实宣称者的真诚。但即使遵守火焚供品是考验一个真诚的先知的标准, 犹太人也没有权利提出反对。这句话可使他们了解他们是应该谴责的; “他们为什么要否认那些严格遵守那条法规的先知?”
1
مراد یہ نہیں کہ آگ کہیں سے آکر اسے بھسم کر دیتی تھی بلکہ مراد اس قربانی سے تھی جو آگ میں جلا دی جاتی اور اسے سوختنی قربانی کہا جاتا تھا۔ ایسی قربانی کا رواج ہندوؤں، ایرانیوں اور یہود میں بہت تھا۔
b
5:33; 14:10; 40:84.
466
Commentary:
The enemies of truth never admit their defeat. They continue to seek new pretexts for refusing to believe in it. When the Jews were told that they had opposed the Prophets of God through covetousness (3:181-182), they retorted by saying that they did not oppose Muslims through covetousness but because, animals unlike them, the Muslims devoured even that which they offered as sacrifices, instead of burning them at the altar according to the Jewish Law (Lev. 1:11-17). Thus, it was not they but the Muslims who were greedy and covetous and they could not, therefore, consistently with the Law of Moses, accept the Prophet who did not observe that Law.
The Quran answers this objection by saying that the observance of the law about burnt offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was البینات (clear signs) only that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection; for in that case the question arose, why did they reject those Prophets who strictly conformed to that law? The fact that the Jewish demand referred to in the words, that which you speak of, has been mentioned in the verse separately from clear signs, shows that what the Jews spoke of was not a miracle, but that they were only referring to the law about burnt offerings, and not to the miracle of fire descending from heaven to consume a sacrifice, as is generally but wrongly believed.
a
5:33; 14:10; 40:84.
539
The verse answers the objection of the Jews about the burnt offerings by saying that the observance of the law regarding such offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was only "clear signs" that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection. The charge is driven home to them in the words, "Why did they reject those Prophets who strictly conformed to that law?"
فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآءُو بِٱلْبَيِّنَٰتِ وَٱلزُّبُرِ وَٱلْكِتَٰبِ ٱلْمُنِيرِ
35:5, 26.
Zabur means, a writing or a book of wisdom and science, not containing legal statutes, ordinances or commandments, particularly the Book of David containing the Psalms (Lane).
The Torah which all the Israelite Prophets followed though they had also their separate revelations containing warnings and words of wisdom.
35:5, 26.
Important Words:
زبر (books of wisdom) is the plural of زبور which is derived from زبر. They say زبر البئر i.e. he cased or lined the well with stones or bricks, etc. زبر البناء means, he raised the wall by placing layers of stones or bricks on one another. زبر الکتاب means, he wrote the writing or the book. زبر السائل means, he chid or scolded the beggar. زبور (zabur) means, a writing or a book: a book of wisdom and intellectual science, not containing legal statutes, ordinances or commandments. Based on its verbal senses, the word would also mean a book that protects and beautifies a source of knowledge just as a casing protects and beautifies a well; or a book that contains warnings. The word is particularly used about the Book of David containing the Psalms. زبور (zubur) is the plural of زبر (zibr) which means, a writing or a book; also wisdom and reason (Aqrab & Lane).
Commentary:
It is worthy of note that unlike its predecessor, the present verse makes no reference to a burnt offering after the word بینات (clear signs) which shows that a burnt offering formed no proof of the truth of a claimant to prophethood.
It will be noted that whereas the words زبر (books of wisdom) and بینات (clear signs) are both in the plural number, the word الکتاب المنیر(the Shining Book) has been put in the singular number, the reason being that all the Israelite Prophets followed one Book of Law only, viz. the Torah given to Moses, while each of them came with separate clear signs as well as with separate Books or revelations containing things of wisdom and warnings.
b
35:5, 26.
297
زَبُوْر (Zabur) 意指智慧和科学的著作或书籍。不包括法规、条令或法律。尤指达五德 (大卫) 王的赞美诗 (Lane)。
298
所有以色列先知都信奉 «摩西五经», 虽然他们也有各自的启示, 里面有着鉴诫和明智的话。
a
35:5, 26.
467
Important Words:
زبر (books of wisdom) is the plural of زبور which is derived from زبر. They say زبر البئر i.e. he cased or lined the well with stones or bricks, etc. زبر البناء means, he raised the wall by placing layers of stones or bricks on one another. زبر الکتاب means, he wrote the writing or the book. زبر السائل means, he chid or scolded the beggar. زبور (zabur) means, a writing or a book: a book of wisdom and intellectual science, not containing legal statutes, ordinances or commandments. Based on its verbal senses, the word would also mean a book that protects and beautifies a source of knowledge just as a casing protects and beautifies a well; or a book that contains warnings. The word is particularly used about the Book of David containing the Psalms. زبور (zubur) is the plural of زبر (zibr) which means, a writing or a book; also wisdom and reason (Aqrab & Lane).
Commentary:
It is worthy of note that unlike its predecessor, the present verse makes no reference to a burnt offering after the word بینات (clear signs) which shows that a burnt offering formed no proof of the truth of a claimant to prophethood.
It will be noted that whereas the words زبر (books of wisdom) and بینات (clear signs) are both in the plural number, the word الکتاب المنیر(the Shining Book) has been put in the singular number, the reason being that all the Israelite Prophets followed one Book of Law only, viz. the Torah given to Moses, while each of them came with separate clear signs as well as with separate Books or revelations containing things of wisdom and warnings.
b
35:5, 26.
540
Zabur means, a writing or a book of wisdom and science, not containing legal statutes, ordinances or commandments, particularly the Book of David containing the Psalms (Lane).
541
The Torah which all the Israelite Prophets followed though they had also their separate revelations containing warnings and words of wisdom.
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَٰمَةِ ۖ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
21:36; 29:58
4:174; 35:31; 39:36.
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
21:36; 29:58.
4:174; 35:31; 39:36.
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
2
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
a
21:36; 29:58.
b
4:174; 35:31; 39:36.
468
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
542
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
۞ لَتُبْلَوُنَّ فِىٓ أَمْوَٰلِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَمِنَ ٱلَّذِينَ أَشْرَكُوٓا۟ أَذًى كَثِيرًا ۚ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ
2:156; 8:29; 64:16.
5:83.
Tests and trials serve a fourfold purpose: (1) They distinguish the waverers and the weak of faith from the sincere and steadfast votaries. (2) They are a means of spiritual advancement for those sincere in faith. (3) Those going through a trial come to know the strength or weakness of their own faith and are thus enabled to shape their conduct accordingly. (4) Trials also establish the title to reward of those deserving it.
2:156; 8:29; 64:16.
5:83.
Commentary:
Tests and trials are necessary and serve a four-fold purpose: (1) They distinguish the waverers and the weak of faith from those sincere and steadfast votaries whose faith is strong and firm. (2) They become a means of spiritual advancement for those sincere in faith. (3) Those who are tried come to know of the strength or otherwise of their own faith and are thus enabled to shape their conduct accordingly. (4) Trials also establish the title to reward of those deserving it.
Indeed there never was a Prophet who, along with his followers, was not called upon to put up with abuse and hardships.
e
2:156; 8:29; 64:16.
f
5:83.
299
考验和磨难有四重作用: (1) 它们分清动摇者、信念淡薄者和真诚、坚定的信者。(2) 它们是那些信仰真诚者的精神进步的一种手段。(3) 那些经历磨难的人逐渐明白自己的信念是坚强还是淡薄, 从而能够相应调整他们的行动。(4) 磨炼也能确定那些应受到报应者的资格。
c
2:156; 8:29; 64:16.
d
5:83.
469
Commentary:
Tests and trials are necessary and serve a four-fold purpose: (1) They distinguish the waverers and the weak of faith from those sincere and steadfast votaries whose faith is strong and firm. (2) They become a means of spiritual advancement for those sincere in faith. (3) Those who are tried come to know of the strength or otherwise of their own faith and are thus enabled to shape their conduct accordingly. (4) Trials also establish the title to reward of those deserving it.
Indeed there never was a Prophet who, along with his followers, was not called upon to put up with abuse and hardships.
a
2:156; 8:29; 64:16.
b
5:83.
543
Tests and trials serve a fourfold purpose: (1) They distinguish the waverers and the weak of faith from the sincere and steadfast votaries. (2) They are a means of spiritual advancement for those sincere in faith. (3) Those going through a trial come to know the strength or weakness of their own faith and are thus enabled to shape their conduct accordingly. (4) Trials also establish the title to reward of those deserving it.
وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
2:102.
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
2:102.
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
a
2:102.
300
此处不是指某一个信约, 而是指从每位圣先知的信徒所缔结的一般信约, 即他们要布讲和宣扬安拉的启示, 并且尽力实践其教义。
1
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
a
2:102.
470
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
c
2:102.
544
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
لَا تَحْسَبَنَّ ٱلَّذِينَ يَفْرَحُونَ بِمَآ أَتَوا۟ وَّيُحِبُّونَ أَن يُحْمَدُوا۟ بِمَا لَمْ يَفْعَلُوا۟ فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍ مِّنَ ٱلْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ
61:3-4.
قرآن مجید کی آیت میں لَا تَحْسَبَنَّ یعنی بالکل نہ سمجھ‘ کے الفاظ دو دفعہ آئے ہیں جس کے معنے تاکید کے ہیں اسی لئے ہم نے بالکل کے لفظ سے تاکید کے معنے ادا کر دئے ہیں۔
61:3-4.
Mafazah means, a place or state of security or escape; a means of success and prosperity (Aqrab).
61:3-4.
Important Words:
مفازة (secure) is derived from فاز which means, he was successful and gained what he desired. فازمنه means, he escaped it (danger, etc.), or he became secure from it. So مفازة means, a place or state of security or escape; a means of success and prosperity (Aqrab).
Commentary:
The expression "think not" mentioned twice in the verse not only makes the sentence more clear, but also adds to it beauty and force. Such people as exult in evil deeds and have no anxiety and no desire for their spiritual welfare, being satisfied with false praise only, must not consider themselves secure from Divine punishment.
b
61:3-4.
2
قرآن مجید کی آیت میں لَا تَحْسَبَنَّ یعنی بالکل نہ سمجھ‘ کے الفاظ دو دفعہ آئے ہیں جس کے معنے تاکید کے ہیں اسی لئے ہم نے بالکل کے لفظ سے تاکید کے معنے ادا کر دئے ہیں۔
b
61:3-4.
471
Important Words:
مفازة (secure) is derived from فاز which means, he was successful and gained what he desired. فازمنه means, he escaped it (danger, etc.), or he became secure from it. So مفازة means, a place or state of security or escape; a means of success and prosperity (Aqrab).
Commentary:
The expression "think not" mentioned twice in the verse not only makes the sentence more clear, but also adds to it beauty and force. Such people as exult in evil deeds and have no anxiety and no desire for their spiritual welfare, being satisfied with false praise only, must not consider themselves secure from Divine punishment.
a
61:3-4.
545
Mafazah means, a place or state of security or escape; a means of success and prosperity (Aqrab).
وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
5:18-19, 121; 24:43; 42:50.
5:18-19, 121; 24:43; 42:50.
5:18-19, 121; 24:43; 42:50.
Commentary:
After having dealt, at some length, with the incidents connected with the Battle of Uhud and the hardships that the Muslims had to suffer as a result thereof, God comforts them with the declaration that their intervening sufferings are only a passing phase and the final victory will surely be theirs, because to God belongs the kingdom of the heavens and the earth and He has graciously decreed to bestow both spiritual and temporal blessing on Muslims.
c
5:18-19, 121; 24:43; 42:50.
a
5:18-19, 121; 24:43; 42:50.
472
Commentary:
After having dealt, at some length, with the incidents connected with the Battle of Uhud and the hardships that the Muslims had to suffer as a result thereof, God comforts them with the declaration that their intervening sufferings are only a passing phase and the final victory will surely be theirs, because to God belongs the kingdom of the heavens and the earth and He has graciously decreed to bestow both spiritual and temporal blessing on Muslims.
b
5:18-19, 121; 24:43; 42:50.