احۡکُم
Appears 6 times in Quran
Derived Words (2)
Words derived from the stem "احۡکُم".
Occurrences in Quran
Found 6 verses containing "احۡکُم".
سَمّٰعُوۡنَ لِلۡکَذِبِ اَکّٰلُوۡنَ لِلسُّحۡتِ ۚ فَاِنۡ جَآءُوۡکَ فَاحۡکُمۡ بَیۡنَہُمۡ اَوۡ اَعۡرِضۡ عَنۡہُمۡ ۖ وَاِنۡ تُعۡرِضۡ عَنۡہُمۡ فَلَنۡ یَّضُرُّوۡکَ شَیۡـًٔا ۖ وَّاِنۡ حَکَمۡتَ فَاحۡکُمۡ بَیۡنَہُمۡ بِالۡقِسۡطِ ۚ اِنَّ اللّٰہَ یُحِبُّ الۡمُقۡسِطِیۡنَ
5:63, 64.
5:63, 64.
Suht means, a thing which is forbidden or unlawful; that which is foul and of bad repute; a bribe that is given to a judge or the like; or anything paltry, mean and inconsiderable (Lane).
5:63, 64.
Important Words:
السحت (things forbidden) is the noun-infinitive from سحت. They say سحته i.e. he extirpated or destroyed it utterly. سحت شعرهmeans, he removed his hair utterly (in shaving and cutting). سحت فی تجارته means, he earned foul or unlawful gain in his trade. An Arab would say ماله سحت i.e. his property may be destroyed with impunity. سحت therefore means, a thing which is forbidden or unlawful; that which is foul and of bad repute; a bribe that is given to a judge or the like; anything little or small in quantity or number; or anything paltry, mean and inconsiderable (Lane).
Commentary:
The words اکالون للسحت mean: (1) that the Jews devour things that are forbidden and unlawful; or (2) they devour things the result of which is spiritual ruin and national destruction; or (3) they do not hesitate to take paltry and mean things unlawfully; or (4) they accept bribes. For an explanation of the words سماعون للکذب see the previous verse.
a
5:63, 64.
a
5:63, 64.
674
Important Words:
السحت (things forbidden) is the noun-infinitive from سحت. They say سحته i.e. he extirpated or destroyed it utterly. سحت شعرهmeans, he removed his hair utterly (in shaving and cutting). سحت فی تجارته means, he earned foul or unlawful gain in his trade. An Arab would say ماله سحت i.e. his property may be destroyed with impunity. سحت therefore means, a thing which is forbidden or unlawful; that which is foul and of bad repute; a bribe that is given to a judge or the like; anything little or small in quantity or number; or anything paltry, mean and inconsiderable (Lane).
Commentary:
The words اکالون للسحت mean: (1) that the Jews devour things that are forbidden and unlawful; or (2) they devour things the result of which is spiritual ruin and national destruction; or (3) they do not hesitate to take paltry and mean things unlawfully; or (4) they accept bribes. For an explanation of the words سماعون للکذب see the previous verse.
c
5:63, 64.
747
Suht means, a thing which is forbidden or unlawful; that which is foul and of bad repute; a bribe that is given to a judge or the like; or anything paltry, mean and inconsiderable (Lane).
وَاَنۡزَلۡنَاۤ اِلَیۡکَ الۡکِتٰبَ بِالۡحَقِّ مُصَدِّقًا لِّمَا بَیۡنَ یَدَیۡہِ مِنَ الۡکِتٰبِ وَمُہَیۡمِنًا عَلَیۡہِ ۖ فَاحۡکُمۡ بَیۡنَہُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ ۖ وَلَا تَتَّبِعۡ اَہۡوَآءَہُمۡ عَمَّا جَآءَکَ مِنَ الۡحَقِّ ۚ لِکُلٍّ جَعَلۡنَا مِنۡکُمۡ شِرۡعَۃً وَّمِنۡہَاجًا ۚ وَلَوۡ شَآءَ اللّٰہُ لَجَعَلَکُمۡ اُمَّۃً وّٰحِدَۃً وَّلٰکِنۡ لِّیَبۡلُوَکُمۡ فِیۡ مَاۤ اٰتٰٮکُمۡ ۖ فَاسۡتَبِقُوا الۡخَیۡرٰتِ ۚ اِلَی اللّٰہِ مَرۡجِعُکُمۡ جَمِیۡعًا فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ فِیۡہِ تَخۡتَلِفُوۡنَ
5:50.
10:100; 11:119; 16:10.
3:134; 35:33; 57:22.
6:106; 39:3.
مُهَيْمِنْ (Muhaimin) 的意思是, 证明、证人; 安全与治安的提供者; 人们事务的管理和监督者; 保护人 (Lisan)。«古兰经» 在这里被称为是过去许多经典的保护者, 这意思是, 它保存了那些经典中所有不朽的以及具有永恒价值的一切经义, 并去除了缺乏永恒因素和不能满足人类需要的内容。还有, 因为它受到安拉的保护, 它不会受到窜改; 而这种保护的恩典是其他经典所享受不到的。
شِرْعَة (Shir‘ah) 意指安拉的教律, 它由诸如与斋戒、拜功、朝觐及其它许多虔诚行为有关的条例所组成; 一种明显而正直的信仰和行为方式 (Lane)。مِنْهَاج (Minhaj) 的意思是明显的、非常清晰而畅通的道路 (Lane)。اَلْمُبَرَّد (Al-Mubarrad) 说, 前一单词意指一条道路的开始, 而后一单词意指这条道路已被踏成结实的路身 (قَدِيْر, Qadir)。因此, شِرْعَة (Shir‘ah) 多半是与精神事态有关的法律而 Minhaj 是与世俗事务有关的法律。Shir‘ah 也意指一条通向水的道路。这意思是, 安拉按照每个人的能力为他的所有创造物安排了各种方法使他们能找到通向精神 (进步) 泉源, 即安拉的启示的道路。
شِرْعَۃٌ کے معنے پانی تک پہنچنے کے چھوٹے راستہ کے ہوتے ہیں اور مِنْھَاج کے معنے بڑے راستہ کے ہوتے ہیں۔ اس آیت میں بتایا گیا ہے کہ خدائی کلام کے نور کو حاصل کرنے کے لئے قرآن کریم میں ہر استعداد کے مطابق تعلیم موجود ہے۔ اور وہ ایک کامل کتاب ہے۔
10:100; 11:119; 16:10.
6:106; 39:3.
5:50.
3:134; 35:33; 57:22.
Muhaimin means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan). The Qur’an is here spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was imperishable and of permanent worth and value in them, and has left out that which lacked the element of permanence and failed to meet the needs of mankind. Again, it is called a guardian over the previous Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to them.
Shir‘ah signifies the religious Law of God consisting of such ordinances as those about Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right (Lane). Minhaj means, manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that the former word signifies the beginning of a way and the latter the well-trodden body of it (Qadir). Thus Shir‘ah is the law that mostly relates to spiritual matters and Minhaj is the law that relates to secular matters. Shir‘ah also means, a way leading to water. The meaning is that God has equipped all His creatures, according to the capacity of each, with the means to find the way to the spring of spiritual water, i.e. Divine revelation.
6:107; 39:3.
5:50.
10:100; 11:119; 16:10.
3:134; 35:33; 57:22.
Important Words:
مھیمنا (guardian) is derived from ھیمن. They say ھیمن الرجل i.e. the man said, Amen. ھیمن الطائر علی فراخه means, the bird fluttered its wings over its young. ھیمن فلان علی کذا means, such a one became a protector and guardian over it. المھیمن when used about God means, He Who affords security and protection to His creatures when they are in a state of fear and danger (Aqrab). According to Lisan, the word مھیمن is derived from ھمن which is originally امن, the active participle مھیمنbeing really مؤامن. The word مھیمن means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan).
شرعة (clear spiritual Law) is derived from شرع. They say شرع فی الامر i.e. he entered into the affair; or he entered upon or commenced the affair. شرع المال means, he brought the cattle to the watering place so that they might drink water. شرع الله لنا کذا means, God made it apparent or manifest to us; or God prescribed it for us as a religious Law. شرعة means, a custom; the religious Law of God consisting of such ordinances as those of Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right. شریعة means, a watering place such as is permanent and apparent to the eye, like the water of rivers, to which men and beasts resort; a way to water; religion or way of belief and practice (Lane).
منھاج (manifest way in secular matters) is derived from نھج i.e. it (a road or way) became manifest, plainly apparent or open; or he rendered (a road or an affair) manifest, plainly apparent or open. المنھاج or النھج means, a manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that شرعة signifies the beginning of a way and منھاج signifies the well-trodden body of it (Qadir). Thus شرعة would be mostly law relating to spiritual matters and منھاج law relating to secular matters.
Commentary:
The Quran is spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was true and permanent in them by embodying the same in itself, and has left out what lacked the element of permanence and failed to meet the needs of all mankind at all times. Again, it is called a guardian over Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to other revealed Scriptures. All that is of permanent use in the previous Scriptures has been preserved in the Quran.
The words, for each of you, mean that not only for every nation but for every individual also God has appointed two clear ways, one pertaining to spiritual and the other to secular matters.
This verse also supplies an answer to the question, why God did not raise one Prophet for the whole of mankind in the beginning of the world, so that all peoples might have become one. The verse says that God has done so to "try" men and find out their fitness for the final Law. It is like appointing different stages of examinations to test the ability of students and thus raise them gradually to the final and topmost class.
a
5:50.
b
10:100; 11:119; 16:10.
c
3:134; 35:33; 57:22.
e
6:106; 39:3.
379
مُهَيْمِنْ (Muhaimin) 的意思是, 证明、证人; 安全与治安的提供者; 人们事务的管理和监督者; 保护人 (Lisan)。«古兰经» 在这里被称为是过去许多经典的保护者, 这意思是, 它保存了那些经典中所有不朽的以及具有永恒价值的一切经义, 并去除了缺乏永恒因素和不能满足人类需要的内容。还有, 因为它受到安拉的保护, 它不会受到窜改; 而这种保护的恩典是其他经典所享受不到的。
380
شِرْعَة (Shir‘ah) 意指安拉的教律, 它由诸如与斋戒、拜功、朝觐及其它许多虔诚行为有关的条例所组成; 一种明显而正直的信仰和行为方式 (Lane)。مِنْهَاج (Minhaj) 的意思是明显的、非常清晰而畅通的道路 (Lane)。اَلْمُبَرَّد (Al-Mubarrad) 说, 前一单词意指一条道路的开始, 而后一单词意指这条道路已被踏成结实的路身 (قَدِيْر, Qadir)。因此, شِرْعَة (Shir‘ah) 多半是与精神事态有关的法律而 Minhaj 是与世俗事务有关的法律。Shir‘ah 也意指一条通向水的道路。这意思是, 安拉按照每个人的能力为他的所有创造物安排了各种方法使他们能找到通向精神 (进步) 泉源, 即安拉的启示的道路。
2
شِرْعَۃٌ کے معنے پانی تک پہنچنے کے چھوٹے راستہ کے ہوتے ہیں اور مِنْھَاج کے معنے بڑے راستہ کے ہوتے ہیں۔ اس آیت میں بتایا گیا ہے کہ خدائی کلام کے نور کو حاصل کرنے کے لئے قرآن کریم میں ہر استعداد کے مطابق تعلیم موجود ہے۔ اور وہ ایک کامل کتاب ہے۔
a
6:107; 39:3.
b
5:50.
c
10:100; 11:119; 16:10.
d
3:134; 35:33; 57:22.
680
Important Words:
مھیمنا (guardian) is derived from ھیمن. They say ھیمن الرجل i.e. the man said, Amen. ھیمن الطائر علی فراخه means, the bird fluttered its wings over its young. ھیمن فلان علی کذا means, such a one became a protector and guardian over it. المھیمن when used about God means, He Who affords security and protection to His creatures when they are in a state of fear and danger (Aqrab). According to Lisan, the word مھیمن is derived from ھمن which is originally امن, the active participle مھیمنbeing really مؤامن. The word مھیمن means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan).
شرعة (clear spiritual Law) is derived from شرع. They say شرع فی الامر i.e. he entered into the affair; or he entered upon or commenced the affair. شرع المال means, he brought the cattle to the watering place so that they might drink water. شرع الله لنا کذا means, God made it apparent or manifest to us; or God prescribed it for us as a religious Law. شرعة means, a custom; the religious Law of God consisting of such ordinances as those of Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right. شریعة means, a watering place such as is permanent and apparent to the eye, like the water of rivers, to which men and beasts resort; a way to water; religion or way of belief and practice (Lane).
منھاج (manifest way in secular matters) is derived from نھج i.e. it (a road or way) became manifest, plainly apparent or open; or he rendered (a road or an affair) manifest, plainly apparent or open. المنھاج or النھج means, a manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that شرعة signifies the beginning of a way and منھاج signifies the well-trodden body of it (Qadir). Thus شرعة would be mostly law relating to spiritual matters and منھاج law relating to secular matters.
Commentary:
The Quran is spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was true and permanent in them by embodying the same in itself, and has left out what lacked the element of permanence and failed to meet the needs of all mankind at all times. Again, it is called a guardian over Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to other revealed Scriptures. All that is of permanent use in the previous Scriptures has been preserved in the Quran.
The words, for each of you, mean that not only for every nation but for every individual also God has appointed two clear ways, one pertaining to spiritual and the other to secular matters.
This verse also supplies an answer to the question, why God did not raise one Prophet for the whole of mankind in the beginning of the world, so that all peoples might have become one. The verse says that God has done so to "try" men and find out their fitness for the final Law. It is like appointing different stages of examinations to test the ability of students and thus raise them gradually to the final and topmost class.
a
10:100; 11:119; 16:10.
b
6:106; 39:3.
c
5:50.
d
3:134; 35:33; 57:22.
752
Muhaimin means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan). The Qur’an is here spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was imperishable and of permanent worth and value in them, and has left out that which lacked the element of permanence and failed to meet the needs of mankind. Again, it is called a guardian over the previous Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to them.
753
Shir‘ah signifies the religious Law of God consisting of such ordinances as those about Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right (Lane). Minhaj means, manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that the former word signifies the beginning of a way and the latter the well-trodden body of it (Qadir). Thus Shir‘ah is the law that mostly relates to spiritual matters and Minhaj is the law that relates to secular matters. Shir‘ah also means, a way leading to water. The meaning is that God has equipped all His creatures, according to the capacity of each, with the means to find the way to the spring of spiritual water, i.e. Divine revelation.
وَاَنِ احۡکُمۡ بَیۡنَہُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ وَلَا تَتَّبِعۡ اَہۡوَآءَہُمۡ وَاحۡذَرۡہُمۡ اَنۡ یَّفۡتِنُوۡکَ عَنۡۢ بَعۡضِ مَاۤ اَنۡزَلَ اللّٰہُ اِلَیۡکَ ۖ فَاِنۡ تَوَلَّوۡا فَاعۡلَمۡ اَنَّمَا یُرِیۡدُ اللّٰہُ اَنۡ یُّصِیۡبَہُمۡ بِبَعۡضِ ذُنُوۡبِہِمۡ ۗ وَاِنَّ کَثِیۡرًا مِّنَ النَّاسِ لَفٰسِقُوۡنَ
5:49.
17:74.
5:49.
17:74.
Important Words:
یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.
عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).
Commentary:
The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views.
d
5:49.
e
17:74.
a
5:49.
b
17:74.
681
Important Words:
یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.
عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).
Commentary:
The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views.
c
5:49.
d
17:74.
قٰلَ رَبِّ احۡکُمۡ بِالۡحَقِّ ۗ وَرَبُّنَا الرَّحۡمٰنُ الۡمُسۡتَعَانُ عَلٰی مَا تَصِفُوۡنَ
اس آیت میں اللہ تعالیٰ نے محمد رسول اللہ صلی اللہ علیہ وسلم کی زبان سے مسلمانوں کے لئے پہلے ہی دعا کروا دی ہے کہ خداتعالیٰ فلسطین ان کو دے دے اور ان کی صداقت ثابت کر دے۔ ہمیں یقین کامل ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم کی دعا کبھی رد ّ نہیں ہوگی اور دنیا اس کا قبول ہونا اپنی آنکھوں سے دیکھ لے گی نہ روس اسرائیل کو فائدہ دے گا اور نہ امریکہ۔
7:90.
The Holy Prophet is commanded to offer the prayer contained in this verse as a protection against the powers of evil that were to be let loose upon the world in the Latter Days in the form of Gog and Magog. It is clear from the Bible that in the time of Gog and Magog physical force will not be the only danger to Islam. There will be other factors which will constitute a far greater source of danger to it. The Holy Prophet may also be represented as praying in this verse that the duration of the possession of Palestine by the Jews may be the shortest possible and that it may revert to its legitimate heirs—the Muslims.
7:90.
Commentary:
The Holy Prophet is commanded to offer the prayer contained in this verse as a protection against the onslaughts of the powers of evil that were to be let loose upon the world in the latter days in the form of Gog and Magog. It is clear from the Bible that in the time of Gog and Magog physical force will not be the only danger. There will be other factors which will constitute a far greater source of danger to Islam. Islam will suffer more from the attacks of the pen and the tongue than from physical attacks. These attacks will excite God’s anger against the guilty. In Ezek. 39:7 we have: "I will not let them pollute my holy name any more: and the heathens shall know that I am the Lord, the Holy One in Israel." Again, "I will be jealous for my holy name" (Ezek. 39:25). These, quotations show that Gog and Magog will profane God’s holy name and against this profanation of God’s name the Prophet is commanded to seek Divine help.
The Holy Prophet may also be represented as praying in this verse that the duration of the possession of Palestine by the Jews may be as short as possible and that it may revert to its legitimate heirs—the Muslims.
b
7:90.
851
穆圣受命作经文中的这一祈祷作为免受邪恶势力侵害的一种保护。这种邪恶势力将在后世由雅朱者和马朱者在世界上形成。在 «圣经» 中可以清楚地看到, 物质力量在雅朱者和马朱者时代不是伊斯兰教唯一的危险。将有其他因素成为对伊斯兰教要危险得多的根源。也有人说, 穆圣在这节经文中祈祷犹太人占领巴勒斯坦的时期要尽可能地短, 让巴勒斯坦重新回到它的合法继承者--------穆斯林的手中。
2
اس آیت میں اللہ تعالیٰ نے محمد رسول اللہ صلی اللہ علیہ وسلم کی زبان سے مسلمانوں کے لئے پہلے ہی دعا کروا دی ہے کہ خداتعالیٰ فلسطین ان کو دے دے اور ان کی صداقت ثابت کر دے۔ ہمیں یقین کامل ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم کی دعا کبھی رد ّ نہیں ہوگی اور دنیا اس کا قبول ہونا اپنی آنکھوں سے دیکھ لے گی نہ روس اسرائیل کو فائدہ دے گا اور نہ امریکہ۔
d
7:90.
2435
Commentary:
The Holy Prophet is commanded to offer the prayer contained in this verse as a protection against the onslaughts of the powers of evil that were to be let loose upon the world in the latter days in the form of Gog and Magog. It is clear from the Bible that in the time of Gog and Magog physical force will not be the only danger. There will be other factors which will constitute a far greater source of danger to Islam. Islam will suffer more from the attacks of the pen and the tongue than from physical attacks. These attacks will excite God’s anger against the guilty. In Ezek. 39:7 we have: "I will not let them pollute my holy name any more: and the heathens shall know that I am the Lord, the Holy One in Israel." Again, "I will be jealous for my holy name" (Ezek. 39:25). These, quotations show that Gog and Magog will profane God’s holy name and against this profanation of God’s name the Prophet is commanded to seek Divine help.
The Holy Prophet may also be represented as praying in this verse that the duration of the possession of Palestine by the Jews may be as short as possible and that it may revert to its legitimate heirs—the Muslims.
a
7:90.
1928
The Holy Prophet is commanded to offer the prayer contained in this verse as a protection against the powers of evil that were to be let loose upon the world in the Latter Days in the form of Gog and Magog. It is clear from the Bible that in the time of Gog and Magog physical force will not be the only danger to Islam. There will be other factors which will constitute a far greater source of danger to it. The Holy Prophet may also be represented as praying in this verse that the duration of the possession of Palestine by the Jews may be the shortest possible and that it may revert to its legitimate heirs—the Muslims.
اِذۡ دَخَلُوۡا عَلٰی دَاوٗدَ فَفَزِعَ مِنۡہُمۡ ۖ قَالُوۡا لَا تَخَفۡ ۖ خَصۡمَانِ بَغٰی بَعۡضُنَا عَلٰی بَعۡضٍ فَاحۡکُمۡ بَیۡنَنَا بِالۡحَقِّ وَلَا تُشۡطِطۡ وَاہۡدِنَاۤ اِلٰی سَوَآءِ الصِّرٰطِ
It appears from history that though Israelite power was at its zenith in the reigns of David and Solomon, yet mischief-mongers were busy stirring up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares, but finding him on his guard and realizing that their plan had miscarried, they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
Commentary:
It appears from history that though Israelite power was at its height in the reigns of David and Solomon, mischief-mongers tried to stir up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares and killing him, but finding him on his guard and realizing that their plan had miscarried they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
3393
Commentary:
It appears from history that though Israelite power was at its height in the reigns of David and Solomon, mischief-mongers tried to stir up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares and killing him, but finding him on his guard and realizing that their plan had miscarried they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
2523
It appears from history that though Israelite power was at its zenith in the reigns of David and Solomon, yet mischief-mongers were busy stirring up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares, but finding him on his guard and realizing that their plan had miscarried, they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
یٰدَاوٗدُ اِنَّا جَعَلۡنٰکَ خَلِیۡفَۃً فِی الۡاَرۡضِ فَاحۡکُمۡ بَیۡنَ النَّاسِ بِالۡحَقِّ وَلَا تَتَّبِعِ الۡہَوٰی فَیُضِلَّکَ عَنۡ سَبِیۡلِ اللّٰہِ ۚ اِنَّ الَّذِیۡنَ یَضِلُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ لَہُمۡ عَذَابٌ شَدِیۡدٌۢ بِمَا نَسُوۡا یَوۡمَ الۡحِسَابِ
Commentary:
The verse further comforts David and assures him that God will protect him against the machinations and plots of his enemies. He had not made him His vicegerent in the earth that he should come to grief at the hands of his mischievous opponents.
3397
Commentary:
The verse further comforts David and assures him that God will protect him against the machinations and plots of his enemies. He had not made him His vicegerent in the earth that he should come to grief at the hands of his mischievous opponents.