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وَلَئِنْ أَصَٰبَكُمْ فَضْلٌ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ يَٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا
۞ لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةً لِّلَّذِينَ ءَامَنُوا۟ ٱلْيَهُودَ وَٱلَّذِينَ أَشْرَكُوا۟ ۖ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
391
قِسِّيْس (Qissis) 的意思是有知识或科学知识的基督徒的首脑人物; 一个明智而有学识的人 (Lane)。
392
رُهْبَانْ (Ruhban) 是 رَاهِبْ (Rahib) 的复数, 意思是: 苦行者、基督教修道士; 宗教隐士; 在修道院或其密室中把自己贡献给宗教工作或修业的人。(Lane)
713
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
785
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
786
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
787
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
وَقَالَ إِنَّمَا ٱتَّخَذْتُم مِّن دُونِ ٱللَّهِ أَوْثَٰنًا مَّوَدَّةَ بَيْنِكُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ يَوْمَ ٱلْقِيَٰمَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ وَيَلْعَنُ بَعْضُكُم بَعْضًا وَمَأْوَىٰكُمُ ٱلنَّارُ وَمَا لَكُم مِّن نَّٰصِرِينَ
16:87.
یعنی تمہارا مذہب دلیل پر مبنی نہیں بلکہ اپنی قوم کے لوگوں کو اپنی طرف مائل کرنے کے لئے ہے۔ سچا دین ہمیشہ دلیلوں پر قائم ہوتا ہے۔ مگر کفار کے دین کی بنیاد اس بات پر ہوتی ہے کہ دنیا کے لوگ خوش ہو جائیں خواہ خداتعالیٰ ناراض ہی ہو جائے۔ لیکن اس کے نتیجہ میں اس دنیا میں بھی ایسا وقت آتا ہے کہ جن کو خوش کرنے کے لئے کافر سچائی کا انکار کرتے ہیں وہی ان کے مخالف ہو جاتے ہیں اور اگلے جہان میں بھی ایسا وقت آئے گا۔ اور یہ دنیا کے دوست اس وقت کوئی کام نہ دیں گے۔
16:87.
The expression, Mawaddata Bainikum, may mean: (1) Social relations or the desire to win each other’s love are the basis of your idolatrous ideals and practices. (2) You have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community.
16:87.
Commentary:
The expression مودة بینکم may be interpreted as follows:
(1) Social relations or the desire to win each other’s love and not reason or sound arguments are the basis of your idolatrous ideals and practices; or
(2) you have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community; or
(3) your idolatrous practices have proceeded from your love of each other, i.e. first you conceived love and affection for some persons and then let that love degenerate into their worship.
e
16:87.
1
یعنی تمہارا مذہب دلیل پر مبنی نہیں بلکہ اپنی قوم کے لوگوں کو اپنی طرف مائل کرنے کے لئے ہے۔ سچا دین ہمیشہ دلیلوں پر قائم ہوتا ہے۔ مگر کفار کے دین کی بنیاد اس بات پر ہوتی ہے کہ دنیا کے لوگ خوش ہو جائیں خواہ خداتعالیٰ ناراض ہی ہو جائے۔ لیکن اس کے نتیجہ میں اس دنیا میں بھی ایسا وقت آتا ہے کہ جن کو خوش کرنے کے لئے کافر سچائی کا انکار کرتے ہیں وہی ان کے مخالف ہو جاتے ہیں اور اگلے جہان میں بھی ایسا وقت آئے گا۔ اور یہ دنیا کے دوست اس وقت کوئی کام نہ دیں گے۔
a
16:87.
2958
Commentary:
The expression مودة بینکم may be interpreted as follows:
(1) Social relations or the desire to win each other’s love and not reason or sound arguments are the basis of your idolatrous ideals and practices; or
(2) you have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community; or
(3) your idolatrous practices have proceeded from your love of each other, i.e. first you conceived love and affection for some persons and then let that love degenerate into their worship.
b
16:87.
2248
The expression, Mawaddata Bainikum, may mean: (1) Social relations or the desire to win each other’s love are the basis of your idolatrous ideals and practices. (2) You have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community.
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
4:2; 7:190; 16:73; 39:7.
4:2; 7:190; 16:73; 39:7.
Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.
4:2; 7:190; 16:73; 39:7.
Commentary:
The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.
f
4:2; 7:190; 16:73; 39:7.
a
4:2; 7:190; 16:73; 39:7.
3003
Commentary:
The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.
b
4:2; 7:190; 16:73; 39:7.
2278
Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.
ذَٰلِكَ ٱلَّذِى يُبَشِّرُ ٱللَّهُ عِبَادَهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا إِلَّا ٱلْمَوَدَّةَ فِى ٱلْقُرْبَىٰ ۗ وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُۥ فِيهَا حُسْنًا ۚ إِنَّ ٱللَّهَ غَفُورٌ شَكُورٌ
25:58; 38:87.
شیعہ لوگ اس کے معنے یہ کرتے ہیں کہ میں اور کوئی اجر نہیں مانگتا صرف میرے رشتہ داروں سے محبت کرو۔ حالانکہ یہ بھی تو اجر ہے۔ اس آیت کے اصل معنے وہی ہیں‘ جو ہم نے کیے ہیں۔ اَلْمَوَدَّۃُ فِی الْقُرْبٰیٰ‘ چاہتا ہوں۔ یعنی بحیثیتِ رسول اس کا مطالبہ کرتا ہوں‘ کہ جو قریب ترین رشتہ دار سے محبت کی جاتی ہے وہ مجھ سے کرو۔ چنانچہ ایک دوسری جگہ اس مضمون کو واضح کیا گیا ہے اور بتایا گیا ہے کہ خدا اور رسول سے رشتہ داروں سے بھی زیادہ محبت ہونی چاہیے چنانچہ فرمایاقُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَا
یعنی وہ نیکیوں پر اس طرح ٹوٹ ٹوٹ کر پڑتا ہے جیسے کسی حسین چیز پر عاشق گرتا ہے۔
25:58; 38:87.
The words may also mean: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to do so. (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations. (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you. (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word, Qurba meaning Qurbah, nearness). This last meaning agrees with 25:58 where the Holy Prophet is depicted as saying: I ask of you naught in return for it except that he, who will, may take a way to his Lord.
25:58; 38:87.
Commentary:
The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."
b
25:58; 38:87.
1
شیعہ لوگ اس کے معنے یہ کرتے ہیں کہ میں اور کوئی اجر نہیں مانگتا صرف میرے رشتہ داروں سے محبت کرو۔ حالانکہ یہ بھی تو اجر ہے۔ اس آیت کے اصل معنے وہی ہیں‘ جو ہم نے کیے ہیں۔ اَلْمَوَدَّۃُ فِی الْقُرْبٰیٰ‘ چاہتا ہوں۔ یعنی بحیثیتِ رسول اس کا مطالبہ کرتا ہوں‘ کہ جو قریب ترین رشتہ دار سے محبت کی جاتی ہے وہ مجھ سے کرو۔ چنانچہ ایک دوسری جگہ اس مضمون کو واضح کیا گیا ہے اور بتایا گیا ہے کہ خدا اور رسول سے رشتہ داروں سے بھی زیادہ محبت ہونی چاہیے چنانچہ فرمایاقُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَا
2
یعنی وہ نیکیوں پر اس طرح ٹوٹ ٹوٹ کر پڑتا ہے جیسے کسی حسین چیز پر عاشق گرتا ہے۔
b
25:58; 38:87.
3619
Commentary:
The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."
b
25:58; 38:87.
2654
The words may also mean: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to do so. (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations. (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you. (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word, Qurba meaning Qurbah, nearness). This last meaning agrees with 25:58 where the Holy Prophet is depicted as saying: I ask of you naught in return for it except that he, who will, may take a way to his Lord.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ تُلْقُونَ إِلَيْهِم بِٱلْمَوَدَّةِ وَقَدْ كَفَرُوا۟ بِمَا جَآءَكُم مِّنَ ٱلْحَقِّ يُخْرِجُونَ ٱلرَّسُولَ وَإِيَّاكُمْ ۙ أَن تُؤْمِنُوا۟ بِٱللَّهِ رَبِّكُمْ إِن كُنتُمْ خَرَجْتُمْ جِهَٰدًا فِى سَبِيلِى وَٱبْتِغَآءَ مَرْضَاتِى ۚ تُسِرُّونَ إِلَيْهِم بِٱلْمَوَدَّةِ وَأَنَا۠ أَعْلَمُ بِمَآ أَخْفَيْتُمْ وَمَآ أَعْلَنتُمْ ۚ وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
یعنی حملہ میں پہل کرتے ہیں جس کی وجہ سے رسول اللہ صلی اللہ علیہ وسلم اور صحابہؓ کو بھی گھروں سے باہر نکلنا پڑتا ہے۔
بعض مسلمانوں کی طرف اشارہ ہے جنہوں نے اس یقین سے کہ بہرحال فتح مسلمانوں کی ہوگی‘ اپنے مکّہ میں چھوڑے ہوئے رشتہ داروں کو بچانے کے لئے مکّہ پر حملہ آور مسلمان لشکر کی خبر پہلے سے کفار مکہ کو بھجوا دی تھی مگر خداتعالیٰ نے وحی سے اس کی خبر رسول کریم صلی اللہ علیہ وسلم کو دے دی اور مخبر پکڑا گیا (صحیح بخاری کتاب المغازی باب غزوة الفتح وَ ما بعث بِہٖ حَاطِبُ بنُ اٴبِیْ بَلْتَعۃَ۔۔۔)
3:119; 4:145; 5:58.
The prohibitory injunction is of very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. It is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationship is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of this verse seems to be when the Quraish dishonoured the Treaty of Hudaibiyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘ah had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it, sent ‘Ali, Zubair and Miqdad in search of the bearer of the letter. They overtook the Messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence
3:119; 4:145; 5:58.
17:77.
Commentary:
The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.
b
3:119; 4:145; 5:58.
c
17:77.
1
یعنی حملہ میں پہل کرتے ہیں جس کی وجہ سے رسول اللہ صلی اللہ علیہ وسلم اور صحابہؓ کو بھی گھروں سے باہر نکلنا پڑتا ہے۔
2
بعض مسلمانوں کی طرف اشارہ ہے جنہوں نے اس یقین سے کہ بہرحال فتح مسلمانوں کی ہوگی‘ اپنے مکّہ میں چھوڑے ہوئے رشتہ داروں کو بچانے کے لئے مکّہ پر حملہ آور مسلمان لشکر کی خبر پہلے سے کفار مکہ کو بھجوا دی تھی مگر خداتعالیٰ نے وحی سے اس کی خبر رسول کریم صلی اللہ علیہ وسلم کو دے دی اور مخبر پکڑا گیا (صحیح بخاری کتاب المغازی باب غزوة الفتح وَ ما بعث بِہٖ حَاطِبُ بنُ اٴبِیْ بَلْتَعۃَ۔۔۔)
b
3:119; 4:145; 5:58.
c
17:77.
4210
Commentary:
The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.
b
3:119; 4:145; 5:58.
c
17:77.3028
The prohibitory injunction is of very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. It is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationship is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of this verse seems to be when the Quraish dishonoured the Treaty of Hudaibiyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘ah had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it, sent ‘Ali, Zubair and Miqdad in search of the bearer of the letter. They overtook the Messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence
۞ عَسَى ٱللَّهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ ٱلَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةً ۚ وَٱللَّهُ قَدِيرٌ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
这节经文含有一个预言。穆圣的伙伴们得知, 虽然他们应该抛弃那些原为自己信仰的敌人一切友好关系, 哪怕后者和他们是血缘近亲, 但这种禁止必然为时不长。转瞬间, 从前的敌人会变成好朋友。这条戒律只适用于下一节经文所说明的那种不信者--------他们和穆斯林作战。不是与所有这些非穆斯林的朋友关系都是被禁止的。
The verse implied a prophecy. The Companions of the Holy Prophet were told that though they had been enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter might be their very near blood relations, the prohibition was destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The commandment applies only to such disbelievers, as the next verse shows, who are at war with Muslims. Friendly relations with all non-Muslims as such are not forbidden.
Commentary:
The verse implied a prophecy. The Companions of the Holy Prophet were told that if they were enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter were their very near blood relations, the prohibition was indeed destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The prophecy was soon fulfilled. After the Fall of Mecca, the Quraish joined the fold of Islam en masse and became united with Muslims into one brotherhood.
1415
这节经文含有一个预言。穆圣的伙伴们得知, 虽然他们应该抛弃那些原为自己信仰的敌人一切友好关系, 哪怕后者和他们是血缘近亲, 但这种禁止必然为时不长。转瞬间, 从前的敌人会变成好朋友。这条戒律只适用于下一节经文所说明的那种不信者--------他们和穆斯林作战。不是与所有这些非穆斯林的朋友关系都是被禁止的。
4215
Commentary:
The verse implied a prophecy. The Companions of the Holy Prophet were told that if they were enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter were their very near blood relations, the prohibition was indeed destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The prophecy was soon fulfilled. After the Fall of Mecca, the Quraish joined the fold of Islam en masse and became united with Muslims into one brotherhood.
3030
The verse implied a prophecy. The Companions of the Holy Prophet were told that though they had been enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter might be their very near blood relations, the prohibition was destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The commandment applies only to such disbelievers, as the next verse shows, who are at war with Muslims. Friendly relations with all non-Muslims as such are not forbidden.