Search Results for "يُعَمَّرَ"

62:9.

Commentary:

The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.

Commentary:

This verse relates to idolatrous pilgrims and serves as an introduction to the announcement contained in 9:28 below. No idolater was henceforth to be allowed to approach the Ka‘bah, as announced by ‘Ali to the pilgrims assembled at Mecca on the occasion of the Greater Pilgrimage of the year 9 AH (see note on 9:3 above). The verse under comment gives the reason for that prohibition. The Ka‘bah being a temple dedicated to the worship of the One God, idolaters had nothing to do with it. They were declared enemies of God’s Unity who bore witness to their own idolatrous beliefs and thus stood condemned by their own confession. Moreover, while performing the Pilgrimage, idolaters, instead of declaring God’s Oneness, attributed co-partners to Him, for it is on record that, while reciting the prescribed formula: "Here I am, O my Lord, here I am; Thou hast no co-partner" they used to add the words "except him whom Thou hast Thyself made Thy co-partner." The words, while they bear witness against themselves to disbelief, beside being general in their significance, may also refer to this practice of idolaters.

Important Words:

عسی (may be) is meant to express desire or hope of obtaining something good or to express fear lest one should fall into an evil way (Aqrab). The word thus implies either desire or hope of good or fear of evil. They say عسی زید ان یقوم i.e. Zaid is near to standing; or I eagerly desire or I hope that Zaid may be performing the act of standing; or it may be that Zaid is, or will be, standing. عسیmay thus be explained as meaning, it may be that, or simply may be. When uttered by God, the word is expressive of an event of necessary occurrence (Lane). See also the meaning of the word لعل under 2:22. Though desire or hope are not attributable to God, yet the words لعل and عسی are used by God to point to the fact that a certain thing is such that people may base their desire or hope on it (Mufradat).

Commentary:

The prosperity of a Mosque of God, and for that matter of the Ka‘bah itself, lies in the fulfilment of the noble object for which it is built. This object is the glorification and the remembrance of the name of God in it; and certainly this object is much the better realized by prohibiting those from visiting it who, instead of glorifying God, attribute co-partners to Him, and by encouraging and exhorting true believers to frequent it.

The words, these it is who may be among those who reach the goal, signify that, since believers are destined to prosper, even the material prosperity of the Ka‘bah will not suffer from the exclusion of infidels; for, believers will go on pilgrimage to it in ever-increasing numbers.

18:38; 22:6; 23:14; 36:78; 40:68.

Commentary:

By referring to the very humble and insignificant origin of man the verse draws attention to the lowly beginnings of Islam and the extremely poor condition of the early Muslims and implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community.

The latter part of the verse is related to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will one day become devoted followers of Islam.