Search Results for "بِٱلْيَوْمِ"
View Aspects
وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْءَاخِرِ وَمَا هُم بِمُؤْمِنِينَ
2:178; 3:115; 4:40, 60; 6:93; 58:23.
Only God and the Last Day are mentioned, other Islamic beliefs being left out, because God and the Last Day are respectively the first and the last items in the Islamic formula of faith and a profession of belief in them ipso facto implies profession of belief in the other items. Elsewhere, the Qur’an states that belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
2:178; 3:115; 4:40, 60; 6:93; 58:23.
Important Words:
آمنا (we believe) is derived from امن for which see 2:4. The word ایمان (belief or faith) does not consist in a lip-profession of truth, or a vague realization of it. It combines three necessary elements, viz. (1) conviction of mind; (2) profession by tongue; and (3) demonstration through actions (Mufradat). The Quran itself explains ایمان in this light (49:15; 27:15).
Commentary:
After describing the condition of believers (vv. 4-6) and that of disbelievers (vv. 7-8) the Quran proceeds to describe the condition of a third group, the hypocrites. They intermingled with the believers and posed as such. They were divided into two classes: (1) disbelievers at heart but united with the believers for the sake of some material or communal advantages; (2) believers at heart but lacking the strength of conviction necessary for thorough conversion and complete obedience. The reference here is to the first class of hypocrites, those who mixed with the believers but did not at heart believe in the truth of Islam.
It may be noted that only God and the Last Day are mentioned here, other Islamic beliefs being left out. This has led some to think that Islam requires belief only in God and the Last Day. The truth, however, is that 'God' and the 'Last Day' are respectively the first and the last items in the Islamic formula of faith and a profession of them ipso facto implies profession of the other items. Elsewhere the Quran clearly states how belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
The omission may also be explained in another way. The hypocrites wanted to deceive the believers, so possibly they expressed themselves purposely in these words, omitting all reference to the Prophet and the Quran. By mentioning God and the Last Day they would induce believers to think that they subscribed fully to the Islamic faith, but in their hearts they made a reservation as regards belief in the Quran and the Prophet. This interpretation finds support in the following verse which says that the hypocrites wished to deceive the believers. The expression, they are not believers at all, has been used to intensify the repudiation of the claim of the hypocrites to be believers. If a mere negation of their claim had been intended, it would have been expressed by some such expression as "they are hypocrites".
Strong denunciation of hypocrites is characteristic of the Quran (3:168; 5:42 & 5:62). According to the Quran, hypocrites are sheer disbelievers. This view of the Quran furnishes a strong refutation of the criticism that Islam permits the use of force in religious matters. Conversion by force can never be sincere, while the Quran insists upon sincerity in believers. A religion which makes sincerity a necessary quality of belief cannot tolerate, much less encourage, the use of force in religion.
c
2:178; 3:115; 4:40, 60; 6:93; 58:23.
28A
这里只谈安拉和末日, 不谈其他的伊斯兰教信条, 因为安拉和末日分别是伊斯兰教信条中第一和最后信条, 按照这一事实表明信仰这两个信条, 即表明信仰其余的信条。«古兰经» 在其他各处谈及信仰末日时, 都含有信仰安拉的经典与天使的意思。(6:93)
a
2:178; 3:115; 4:40, 60; 6:93; 58:23.
15
Important Words:
آمنا (we believe) is derived from امن for which see 2:4. The word ایمان (belief or faith) does not consist in a lip-profession of truth, or a vague realization of it. It combines three necessary elements, viz. (1) conviction of mind; (2) profession by tongue; and (3) demonstration through actions (Mufradat). The Quran itself explains ایمان in this light (49:15; 27:15).
Commentary:
After describing the condition of believers (vv. 4-6) and that of disbelievers (vv. 7-8) the Quran proceeds to describe the condition of a third group, the hypocrites. They intermingled with the believers and posed as such. They were divided into two classes: (1) disbelievers at heart but united with the believers for the sake of some material or communal advantages; (2) believers at heart but lacking the strength of conviction necessary for thorough conversion and complete obedience. The reference here is to the first class of hypocrites, those who mixed with the believers but did not at heart believe in the truth of Islam.
It may be noted that only God and the Last Day are mentioned here, other Islamic beliefs being left out. This has led some to think that Islam requires belief only in God and the Last Day. The truth, however, is that 'God' and the 'Last Day' are respectively the first and the last items in the Islamic formula of faith and a profession of them ipso facto implies profession of the other items. Elsewhere the Quran clearly states how belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
The omission may also be explained in another way. The hypocrites wanted to deceive the believers, so possibly they expressed themselves purposely in these words, omitting all reference to the Prophet and the Quran. By mentioning God and the Last Day they would induce believers to think that they subscribed fully to the Islamic faith, but in their hearts they made a reservation as regards belief in the Quran and the Prophet. This interpretation finds support in the following verse which says that the hypocrites wished to deceive the believers. The expression, they are not believers at all, has been used to intensify the repudiation of the claim of the hypocrites to be believers. If a mere negation of their claim had been intended, it would have been expressed by some such expression as "they are hypocrites".
Strong denunciation of hypocrites is characteristic of the Quran (3:168; 5:42 & 5:62). According to the Quran, hypocrites are sheer disbelievers. This view of the Quran furnishes a strong refutation of the criticism that Islam permits the use of force in religious matters. Conversion by force can never be sincere, while the Quran insists upon sincerity in believers. A religion which makes sincerity a necessary quality of belief cannot tolerate, much less encourage, the use of force in religion.
a
2:178; 3:115; 4:40, 60; 6:93; 58:23.
28
Only God and the Last Day are mentioned, other Islamic beliefs being left out, because God and the Last Day are respectively the first and the last items in the Islamic formula of faith and a profession of belief in them ipso facto implies profession of belief in the other items. Elsewhere, the Qur’an states that belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْءَاخِرِ ۗ وَمَن يَكُنِ ٱلشَّيْطَٰنُ لَهُۥ قَرِينًا فَسَآءَ قَرِينًا
خبر عربی میں بہت جگہ حذف کر دی جاتی ہے اور اسے عبارت سے نکالا جاتا ہے۔ ایسا ہی یہاں ہوا ہے۔ ہم نے ترجمہ میں اسے ظاہر کر دیا ہے۔
2:265.
43:37, 39.
Important Words:
قرین (companion) is the verbal adjective from قرن. They say قرن شیئا بشییء i.e. he connected, coupled or conjoined a thing with another. قرین means, an associate; a comrade; a companion; also a husband (Lane & Aqrab).
Commentary:
Some people spend their money while they have no faith in God or in the Last Day. They do it to win the applause of men and not the pleasure of God. So, instead of winning reward, they earn God’s displeasure. Sometimes, however, money is spent openly in the cause of God with the object of inducing others to do the same. This display of charity belongs to an altogether different category and is commendable.
d
2:265.
e
43:37, 39.
1
خبر عربی میں بہت جگہ حذف کر دی جاتی ہے اور اسے عبارت سے نکالا جاتا ہے۔ ایسا ہی یہاں ہوا ہے۔ ہم نے ترجمہ میں اسے ظاہر کر دیا ہے۔
a
2:265.
b
43:37, 39.
516
Important Words:
قرین (companion) is the verbal adjective from قرن. They say قرن شیئا بشییء i.e. he connected, coupled or conjoined a thing with another. قرین means, an associate; a comrade; a companion; also a husband (Lane & Aqrab).
Commentary:
Some people spend their money while they have no faith in God or in the Last Day. They do it to win the applause of men and not the pleasure of God. So, instead of winning reward, they earn God’s displeasure. Sometimes, however, money is spent openly in the cause of God with the object of inducing others to do the same. This display of charity belongs to an altogether different category and is commendable.
b
2:265.
c
43:37, 39.
قَٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْءَاخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حَتَّىٰ يُعْطُوا۟ ٱلْجِزْيَةَ عَن يَدٍ وَهُمْ صَٰغِرُونَ
2:191.
عَنْ يَدٍ (‘An Yadin) 的意思是: (1) 自愿承认穆斯林有较大的权力。(2) 用现款而不是以迟付款项的方式。(3) 认为它是穆斯林给的一种恩惠; 虚词 عَنْ (‘an) 的 意思是: “因为”, 而 يَدْ (Yad) 意指权力和恩惠 (Lane)。这节经文指的是住在阿拉伯的有经人。像多神教徒那样, 他们也非常敌视伊斯兰教并想用阴谋消灭它。因此, 穆斯林受命和他们作战直到他们同意作为忠实而和平的人们生活着为止。 جِزْيَة (Jizyah) 是非穆斯林作为生活在穆斯林国家自由人必须交的税款, 作为他们所享有的保护的答谢费。也可以值得注意的是, 和非穆斯林要交纳的 جِزْيَة (Jizyah) 相比较, 向穆斯林要征收一种重得多的税叫 زَكَاةْ (Zakat), 而且除了 زَكَاةْ (Zakat) 以外, 穆斯林必须服兵役, 而非穆斯林是免服兵役的。因此, 非穆斯林在某些方面生活还过得较好些, 因为他们只要付较轻的税而且不服兵役。صَاغِرُوْن (Saghirun) 这个单词表达他们从属的政治地位; 在其他方面, 他们享受了和穆斯林相等的一切社会权利。阿拉伯的多神教徒、犹太人和基督教人住在他们的街坊里, 是伊斯兰教的主要对手。在叙述信者与多神教徒的关系后, 本章以这节经文接着叙述信者与有经的人的关系, 尤其是他们的宗教的信念和教义。
اس کے یہ معنے نہیں کہ یہود سے بغیر دلیل کے جنگ جائز ہے کیونکہ جنگ کی شرائط دوسری جگہ موجود ہیں ان کو اس موقع پر ملحوظ رکھنا ضروری ہوگا ایک بڑی شرط جنگ کی یہ ہے کہ دشمن ظالمانہ حملہ کرے مسلمان صرف دفاع کر سکتا ہے۔ پس اگر یہودی حملہ کریں تو بتایا ہے کہ ان سے جنگ جائز ہے مگر وہ مغلوب ہو جائیں اور شکست کھا کر جزیہ دینے کو تیار ہو جائیں تو پھر لڑائی کو لمبا نہ کیا جائے۔ بلکہ ان کی پہلی غلطی کو معاف کر دیا جائے۔ وَھُمْ صَاغِرُوْنَ کے معنے مفسرین نے یہ کیے ہیں کہ جزیہ دیتے وقت یہودی بہت تذلل اختیار کریں۔ لیکن اس آیت کا یہ مطلب نہیں صرف یہ مطلب ہے کہ وہ عَنْ یَّدٍ جزیہ
2:191.
The expression ‘An Yadin means: (1) Willingly and in acknowledgment of the superior power of Muslims. (2) In ready money and not in the form of deferred payment. (3) Considering it as a favour from Muslims; the particle ‘an meaning, on account of, and Yad denoting power and favour (Lane). The verse refers to those People of the Book who lived in Arabia. Like the idolaters they too had been actively hostile to Islam and had planned and plotted to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as loyal and peaceful subjects. The Jizyah was a tax which these non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. It may be noted that as against Jizyah which was imposed on non-Muslims, a much heavier tax—Zakat was levied on the Muslims, and in addition to Zakat they had to perform military service from which non-Muslims were exempt. Thus the latter in a way f
2:191.
Important Words:
جزیة (tax) is derived from جزی meaning, he or it paid or gave satisfaction. They say, جزیت فلانا حقه i.e. I paid such a one his right or due. جزاہ کذا means, he repaid, requited, or recompensed him for such a thing. جزیة means, the tax that is taken from the free non-Muslim subjects of a Muslim State in lieu of the protection it ensures them (Lane & Aqrab).
ید (hand) also means favour. See 5:65.
صاغرون (acknowledge their subjection) is the plural of صاغرwhich is derived from صغرwhich means, he was or became small or little in body or in years or in estimation or in rank or dignity (Lane). صاغر which is the active participle from صغرsignifies, one who agrees, and is satisfied, to occupy or remain in a subordinate position (Mufradat).
Commentary:
War with idolaters having been dealt with in previous verses, fighting with the People of the Book is introduced with this verse. The verse refers to those People of the Book who lived in Arabia. Like the idolaters of that country, they too had been actively hostile to Islam and had tried to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as their loyal and peaceful subjects. The Jizyah, referred to in the verse, was the tax which such non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. Islam has ordained that in Arabia, the birthplace of Islam and its headquarters, only the People of the Book, and not idolaters, could live as subjects by paying the Jizyah, while outside Arabia all non-Muslims could live under a Muslim government on payment of this tax. Arabia, being the cradle and centre of Islam and, as it were, the citadel thereof, was to be kept free from idolaters. It should also be noted that as against Jizyah which was imposed on non-Muslims, the tax imposed on Muslims is called Zakah which is a heavier tax than Jizyah, and Muslims, in addition to this tax, had to perform military service which was very hard in those days and from which non-Muslims were exempt. Thus the latter in a way fared better, for they had to pay a lighter tax and were also free from military service.
The expression عن ید (with their own hand) is used here in a figurative sense, signifying (1) that Jizyah should not be forcibly taken from the People of the Book but that they should pay it with their own hand, i.e. they should agree to pay it willingly and should acknowledge the superior power of the Muslims; or (2) that they should pay it out of hand, i.e. in ready money and not in the form of deferred payment; or (3) that they should pay it considering it as a favour from Muslims, the word, ید (hand) also meaning a favour.
The word صاغرون (acknowledge their subjection) is used here to express the subordinate political status of non-Muslims, i.e. they were to occupy the position of subjects in relation to Muslims. As regards the social relations of Muslims with the dhimmis, as non-Muslim subjects of the Muslim State were called, these may be judged from the fact that the Holy Prophet himself used to stand up in reverence when the bier of a non-Muslim happened to pass by him (Dawud, ch. on Jana’iz), and ‘Ali, the Fourth Caliph, bore on his own shoulders the bier of a Christian who happened to die in the time of his Caliphate.
b
2:191.
563
عَنْ يَدٍ (‘An Yadin) 的意思是: (1) 自愿承认穆斯林有较大的权力。(2) 用现款而不是以迟付款项的方式。(3) 认为它是穆斯林给的一种恩惠; 虚词 عَنْ (‘an) 的 意思是: “因为”, 而 يَدْ (Yad) 意指权力和恩惠 (Lane)。这节经文指的是住在阿拉伯的有经人。像多神教徒那样, 他们也非常敌视伊斯兰教并想用阴谋消灭它。因此, 穆斯林受命和他们作战直到他们同意作为忠实而和平的人们生活着为止。 جِزْيَة (Jizyah) 是非穆斯林作为生活在穆斯林国家自由人必须交的税款, 作为他们所享有的保护的答谢费。也可以值得注意的是, 和非穆斯林要交纳的 جِزْيَة (Jizyah) 相比较, 向穆斯林要征收一种重得多的税叫 زَكَاةْ (Zakat), 而且除了 زَكَاةْ (Zakat) 以外, 穆斯林必须服兵役, 而非穆斯林是免服兵役的。因此, 非穆斯林在某些方面生活还过得较好些, 因为他们只要付较轻的税而且不服兵役。صَاغِرُوْن (Saghirun) 这个单词表达他们从属的政治地位; 在其他方面, 他们享受了和穆斯林相等的一切社会权利。阿拉伯的多神教徒、犹太人和基督教人住在他们的街坊里, 是伊斯兰教的主要对手。在叙述信者与多神教徒的关系后, 本章以这节经文接着叙述信者与有经的人的关系, 尤其是他们的宗教的信念和教义。
3
اس کے یہ معنے نہیں کہ یہود سے بغیر دلیل کے جنگ جائز ہے کیونکہ جنگ کی شرائط دوسری جگہ موجود ہیں ان کو اس موقع پر ملحوظ رکھنا ضروری ہوگا ایک بڑی شرط جنگ کی یہ ہے کہ دشمن ظالمانہ حملہ کرے مسلمان صرف دفاع کر سکتا ہے۔ پس اگر یہودی حملہ کریں تو بتایا ہے کہ ان سے جنگ جائز ہے مگر وہ مغلوب ہو جائیں اور شکست کھا کر جزیہ دینے کو تیار ہو جائیں تو پھر لڑائی کو لمبا نہ کیا جائے۔ بلکہ ان کی پہلی غلطی کو معاف کر دیا جائے۔ وَھُمْ صَاغِرُوْنَ کے معنے مفسرین نے یہ کیے ہیں کہ جزیہ دیتے وقت یہودی بہت تذلل اختیار کریں۔ لیکن اس آیت کا یہ مطلب نہیں صرف یہ مطلب ہے کہ وہ عَنْ یَّدٍ جزیہ
a
2:191.
1189
Important Words:
جزیة (tax) is derived from جزی meaning, he or it paid or gave satisfaction. They say, جزیت فلانا حقه i.e. I paid such a one his right or due. جزاہ کذا means, he repaid, requited, or recompensed him for such a thing. جزیة means, the tax that is taken from the free non-Muslim subjects of a Muslim State in lieu of the protection it ensures them (Lane & Aqrab).
ید (hand) also means favour. See 5:65.
صاغرون (acknowledge their subjection) is the plural of صاغرwhich is derived from صغرwhich means, he was or became small or little in body or in years or in estimation or in rank or dignity (Lane). صاغر which is the active participle from صغرsignifies, one who agrees, and is satisfied, to occupy or remain in a subordinate position (Mufradat).
Commentary:
War with idolaters having been dealt with in previous verses, fighting with the People of the Book is introduced with this verse. The verse refers to those People of the Book who lived in Arabia. Like the idolaters of that country, they too had been actively hostile to Islam and had tried to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as their loyal and peaceful subjects. The Jizyah, referred to in the verse, was the tax which such non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. Islam has ordained that in Arabia, the birthplace of Islam and its headquarters, only the People of the Book, and not idolaters, could live as subjects by paying the Jizyah, while outside Arabia all non-Muslims could live under a Muslim government on payment of this tax. Arabia, being the cradle and centre of Islam and, as it were, the citadel thereof, was to be kept free from idolaters. It should also be noted that as against Jizyah which was imposed on non-Muslims, the tax imposed on Muslims is called Zakah which is a heavier tax than Jizyah, and Muslims, in addition to this tax, had to perform military service which was very hard in those days and from which non-Muslims were exempt. Thus the latter in a way fared better, for they had to pay a lighter tax and were also free from military service.
The expression عن ید (with their own hand) is used here in a figurative sense, signifying (1) that Jizyah should not be forcibly taken from the People of the Book but that they should pay it with their own hand, i.e. they should agree to pay it willingly and should acknowledge the superior power of the Muslims; or (2) that they should pay it out of hand, i.e. in ready money and not in the form of deferred payment; or (3) that they should pay it considering it as a favour from Muslims, the word, ید (hand) also meaning a favour.
The word صاغرون (acknowledge their subjection) is used here to express the subordinate political status of non-Muslims, i.e. they were to occupy the position of subjects in relation to Muslims. As regards the social relations of Muslims with the dhimmis, as non-Muslim subjects of the Muslim State were called, these may be judged from the fact that the Holy Prophet himself used to stand up in reverence when the bier of a non-Muslim happened to pass by him (Dawud, ch. on Jana’iz), and ‘Ali, the Fourth Caliph, bore on his own shoulders the bier of a Christian who happened to die in the time of his Caliphate.
a
2:191.
1175
The expression ‘An Yadin means: (1) Willingly and in acknowledgment of the superior power of Muslims. (2) In ready money and not in the form of deferred payment. (3) Considering it as a favour from Muslims; the particle ‘an meaning, on account of, and Yad denoting power and favour (Lane). The verse refers to those People of the Book who lived in Arabia. Like the idolaters they too had been actively hostile to Islam and had planned and plotted to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as loyal and peaceful subjects. The Jizyah was a tax which these non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. It may be noted that as against Jizyah which was imposed on non-Muslims, a much heavier tax—Zakat was levied on the Muslims, and in addition to Zakat they had to perform military service from which non-Muslims were exempt. Thus the latter in a way f