الۡکُفَّارِ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "الۡکُفَّارِ".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا قٰتِلُوا الَّذِیۡنَ یَلُوۡنَکُمۡ مِّنَ الۡکُفَّارِ وَلۡیَجِدُوۡا فِیۡکُمۡ غِلۡظَۃً ۚ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ مَعَ الۡمُتَّقِیۡنَ
2:191.
48:30.
Refers to those Hypocrites who lived among Muslims and mixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually, and to fight them by exposing their malpractices and hypocritical deeds by bringing these to the notice of the Holy Prophet.
2:191.
48:30.
Commentary:
The words, such of the disbelievers as are near to you, signify those hypocrites who lived among the Muslims and intermixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually. They were to fight them by exposing their malpractices and hypocritical deeds and by bringing these to the notice of the Holy Prophet.
The words, and let them find hardness in you, mean that, like a hard thing which refuses to receive impressions, a Muslim should not allow himself to be influenced by his evil desires and the evil persons who surround him.
c
2:191.
d
48:30.
577
谈及生活在穆斯林之间和他们混在一起的那些伪信者。告诫穆斯林要把他们作为一类人而不是一个一个的所有的人作斗争。用揭露他们的不法行为和虚伪的行径并使穆圣注意到这些事情等方法来和他们作斗争。
a
2:191.
b
48:30.
1270
Commentary:
The words, such of the disbelievers as are near to you, signify those hypocrites who lived among the Muslims and intermixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually. They were to fight them by exposing their malpractices and hypocritical deeds and by bringing these to the notice of the Holy Prophet.
The words, and let them find hardness in you, mean that, like a hard thing which refuses to receive impressions, a Muslim should not allow himself to be influenced by his evil desires and the evil persons who surround him.
a
2:191.
b
48:30.
1225
Refers to those Hypocrites who lived among Muslims and mixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually, and to fight them by exposing their malpractices and hypocritical deeds by bringing these to the notice of the Holy Prophet.
مُّحَمَّدٌ رَّسُوۡلُ اللّٰہِ ۚ وَالَّذِیۡنَ مَعَہٗۤ اَشِدَّآءُ عَلَی الۡکُفَّارِ رُحَمَآءُ بَیۡنَہُمۡ ۖ تَرٰٮہُمۡ رُکَّعًا سُجَّدًا یَّبۡتَغُوۡنَ فَضۡلًا مِّنَ اللّٰہِ وَرِضۡوٰنًا ۖ سِیۡمَاہُمۡ فِیۡ وُجُوۡہِہِمۡ مِّنۡ اَثَرِ السُّجُوۡدِ ۚ ذٰلِکَ مَثَلُہُمۡ فِی التَّوۡرٰٮۃِ ۚ وَمَثَلُہُمۡ فِی الۡاِنۡجِیۡلِ کَزَرۡعٍ اَخۡرَجَ شَطۡـَٔہٗ فَاٰزَرَہٗ فَاسۡتَغۡلَظَ فَاسۡتَوٰی عَلٰی سُوۡقِہٖ یُعۡجِبُ الزُّرَّاعَ لِیَغِیۡظَ بِہِمُ الۡکُفَّارَ ۗ وَعَدَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ مِنۡہُمۡ مَّغۡفِرَۃً وَّاَجۡرًا عَظِیۡمًۢا
9:123.
59:9.
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
9:123.
59:9.
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
9:123.
59:9.
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
1271
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
1272
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
1
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
2
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
c
9:123.
d
59:9.
3839
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
2785
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
2786
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا جَآءَکُمُ الۡمُؤۡمِنٰتُ مُہٰجِرٰتٍ فَامۡتَحِنُوۡہُنَّ ۖ اللّٰہُ اَعۡلَمُ بِاِیۡمٰنِہِنَّ ۖ فَاِنۡ عَلِمۡتُمُوۡہُنَّ مُؤۡمِنٰتٍ فَلَا تَرۡجِعُوۡہُنَّ اِلَی الۡکُفَّارِ ۖ لَا ہُنَّ حِلٌّ لَّہُمۡ وَلَا ہُمۡ یَحِلُّوۡنَ لَہُنَّ ۖ وَاٰتُوۡہُمۡ مَّاۤ اَنۡفَقُوۡا ۚ وَلَا جُنَاحَ عَلَیۡکُمۡ اَنۡ تَنۡکِحُوۡہُنَّ اِذَاۤ اٰتَیۡتُمُوۡہُنَّ اُجُوۡرَہُنَّ ۚ وَلَا تُمۡسِکُوۡا بِعِصَمِ الۡکَوَافِرِ وَسۡـَٔلُوۡا مَاۤ اَنۡفَقۡتُمۡ وَلۡیَسۡـَٔلُوۡا مَاۤ اَنۡفَقُوۡا ۚ ذٰلِکُمۡ حُکۡمُ اللّٰہِ ۖ یَحۡکُمُ بَیۡنَکُمۡ ۚ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
یعنی حکومتی لیول پر کفار سے اس خرچ کا مطالبہ کرو۔
یعنی کفار بھی ایسی عورتوں کا خرچ حکومتی لیول پر مسلمانوں سے طلب کریں گویا دونوں آیتوں میں اس قسم کے حقوق کو حکومتی حقوق تسلیم کر لیا ہے۔
4:5, 25.
2:222.
Though when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse refers to such refugee Muslim women. It constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere and honest in her faith and was accepting Islam from no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her disbelieving husband becomes automatically dissolved when she joins the Muslim Community; and a believer is allowed to marry her provided he fulfils two conditions: (a) He should have paid back to her disbelieving husband what the latter had s
4:5, 25.
2:222.
Commentary:
Here is a testimony to the irresistible appeal of the Message of Islam. At a time when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse under comment refers to such refugee Muslim women. The verse also constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere, and honest in her faith and that she was accepting Islam out of no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her dis-believing husband becomes dissolved when she joins the Muslim Community, and a believer is allowed to marry such a woman, provided he fulfils two conditions: (a) He should have paid back to the disbelieving husband of such woman what the latter had spent on her, and (b) he should also have fixed or paid her dowry. Similarly, the marriage-tie between a Muslim and his wife who gives up Islam could not continue and the same procedure would be adopted if such an apostate woman marries a disbeliever as in the case of marriage between a Muslim and a refugee believing woman. The reciprocal arrangement prescribed in this verse is not the private affair of the individuals concerned but is to be carried out by the State, as is the practice in time of war, to which the verses particularly apply; there could not and should not continue any social relations between individual believers and individual disbelievers.
a
4:5, 25.
b
2:222.
1
یعنی حکومتی لیول پر کفار سے اس خرچ کا مطالبہ کرو۔
2
یعنی کفار بھی ایسی عورتوں کا خرچ حکومتی لیول پر مسلمانوں سے طلب کریں گویا دونوں آیتوں میں اس قسم کے حقوق کو حکومتی حقوق تسلیم کر لیا ہے۔
a
4:5, 25.
b
2:222.
4218
Commentary:
Here is a testimony to the irresistible appeal of the Message of Islam. At a time when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse under comment refers to such refugee Muslim women. The verse also constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere, and honest in her faith and that she was accepting Islam out of no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her dis-believing husband becomes dissolved when she joins the Muslim Community, and a believer is allowed to marry such a woman, provided he fulfils two conditions: (a) He should have paid back to the disbelieving husband of such woman what the latter had spent on her, and (b) he should also have fixed or paid her dowry. Similarly, the marriage-tie between a Muslim and his wife who gives up Islam could not continue and the same procedure would be adopted if such an apostate woman marries a disbeliever as in the case of marriage between a Muslim and a refugee believing woman. The reciprocal arrangement prescribed in this verse is not the private affair of the individuals concerned but is to be carried out by the State, as is the practice in time of war, to which the verses particularly apply; there could not and should not continue any social relations between individual believers and individual disbelievers.
a
4:5, 25.
b
2:222.
3031
Though when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse refers to such refugee Muslim women. It constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere and honest in her faith and was accepting Islam from no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her disbelieving husband becomes automatically dissolved when she joins the Muslim Community; and a believer is allowed to marry her provided he fulfils two conditions: (a) He should have paid back to her disbelieving husband what the latter had s
وَاِنۡ فَاتَکُمۡ شَیۡءٌ مِّنۡ اَزۡوٰجِکُمۡ اِلَی الۡکُفَّارِ فَعَاقَبۡتُمۡ فَاٰتُوا الَّذِیۡنَ ذَہَبَتۡ اَزۡوٰجُہُمۡ مِّثۡلَ مَاۤ اَنۡفَقُوۡا ۚ وَاتَّقُوا اللّٰہَ الَّذِیۡۤ اَنۡتُمۡ بِہٖ مُؤۡمِنُوۡنَ
如果一个穆斯林的妻子逃到不信者那儿, 之后, 不信者的一个妇女被穆斯林俘获, 或她从不信者那儿逃来加入穆斯林社会, 那么, 信真主的丈夫婚前送给现在逃跑的妻子的彩礼的损失可以弥补, 那是该由那妻子加入了穆斯林社会的丈夫所出的一笔钱 (假如双方婚前彩礼相等)。如有差额, 由穆斯林集体补足, 或像有的权威学者所说的那样, 从国家所有的战利品中提取。عَاقَبْتُمْ (‘Aqabtum) 还有 غَنِمْتُمْ (Ghanimtum) 的意思, 就是:你得到了战利品。这样的安排是必要的, 因为不信者有可能拒绝归还信真主的丈夫送给妻子的婚前彩礼, 虽然妻子逃跑到他那里。
یعنی جو مسلمان اپنی بیویوں کے فرار یا جنگی قیدی بن جانے کی وجہ سے نقصان اٹھائیں حکومت اس کا بدلہ کافر جنگی قیدی کی صورت میں ادا نہ کرے بلکہ اپنی طرف سے مالی نقصان کا معاوضہ ادا کرے تا عورت کی جو عزت اسلام قائم کرنا چاہتا ہے اس کو ٹھیس نہ لگے۔
If the wife of a Muslim deserts to disbelievers and thereafter a woman from among disbelievers is taken prisoner by the Muslims, or she flees from disbelievers and joins the Muslim Community, then the believing husband is to be compensated from the loss of the dowry paid by him to his deserting wife from the sum due to the disbelieving husband whose wife has joined the Muslim Community if the dowries are equal, but the deficiency, if any, is to be made up collectively by Muslims, or, as some authorities say, from the booty acquired by the State, the word ‘Aqabtum also meaning Ghanimtum, i.e. you have acquired booty. This arrangement was necessary as disbelievers would refuse to return the dowries paid by their believing husbands to the women who had deserted to the former.
Important Words:
عاقبتم (you have your turn) is derived from عقب. They say عقب الرجل i.e. he took from the man’s property the like of what the latter had taken from him. عاقبه means, he did a thing with the man alternately and taking his turn; he retaliated (Lane & Aqrab).
Commentary:
If the wife of a Muslim deserts to disbelievers and thereafter a woman from among disbelievers is taken by Muslims as prisoner of war, or she flees from disbelievers and joins the Muslim Community, then the believing husband is to be compensated for the loss of the dowry paid by him to his deserting wife from the sum due to the disbelieving husband whose wife has joined the Muslim Community if the dowries are equal, but the deficiency, if any, is to be made up collectively by Muslims, or, as some authorities say, from the booty acquired by Muslims in war; the word عاقبتم meaning غنمتم i.e. you have acquired booty. This arrangement was necessary as disbelievers refused to return the dowries paid by their believing husbands to the women who had deserted to them.
1416
如果一个穆斯林的妻子逃到不信者那儿, 之后, 不信者的一个妇女被穆斯林俘获, 或她从不信者那儿逃来加入穆斯林社会, 那么, 信真主的丈夫婚前送给现在逃跑的妻子的彩礼的损失可以弥补, 那是该由那妻子加入了穆斯林社会的丈夫所出的一笔钱 (假如双方婚前彩礼相等)。如有差额, 由穆斯林集体补足, 或像有的权威学者所说的那样, 从国家所有的战利品中提取。عَاقَبْتُمْ (‘Aqabtum) 还有 غَنِمْتُمْ (Ghanimtum) 的意思, 就是:你得到了战利品。这样的安排是必要的, 因为不信者有可能拒绝归还信真主的丈夫送给妻子的婚前彩礼, 虽然妻子逃跑到他那里。
2
یعنی جو مسلمان اپنی بیویوں کے فرار یا جنگی قیدی بن جانے کی وجہ سے نقصان اٹھائیں حکومت اس کا بدلہ کافر جنگی قیدی کی صورت میں ادا نہ کرے بلکہ اپنی طرف سے مالی نقصان کا معاوضہ ادا کرے تا عورت کی جو عزت اسلام قائم کرنا چاہتا ہے اس کو ٹھیس نہ لگے۔
4219
Important Words:
عاقبتم (you have your turn) is derived from عقب. They say عقب الرجل i.e. he took from the man’s property the like of what the latter had taken from him. عاقبه means, he did a thing with the man alternately and taking his turn; he retaliated (Lane & Aqrab).
Commentary:
If the wife of a Muslim deserts to disbelievers and thereafter a woman from among disbelievers is taken by Muslims as prisoner of war, or she flees from disbelievers and joins the Muslim Community, then the believing husband is to be compensated for the loss of the dowry paid by him to his deserting wife from the sum due to the disbelieving husband whose wife has joined the Muslim Community if the dowries are equal, but the deficiency, if any, is to be made up collectively by Muslims, or, as some authorities say, from the booty acquired by Muslims in war; the word عاقبتم meaning غنمتم i.e. you have acquired booty. This arrangement was necessary as disbelievers refused to return the dowries paid by their believing husbands to the women who had deserted to them.
3032
If the wife of a Muslim deserts to disbelievers and thereafter a woman from among disbelievers is taken prisoner by the Muslims, or she flees from disbelievers and joins the Muslim Community, then the believing husband is to be compensated from the loss of the dowry paid by him to his deserting wife from the sum due to the disbelieving husband whose wife has joined the Muslim Community if the dowries are equal, but the deficiency, if any, is to be made up collectively by Muslims, or, as some authorities say, from the booty acquired by the State, the word ‘Aqabtum also meaning Ghanimtum, i.e. you have acquired booty. This arrangement was necessary as disbelievers would refuse to return the dowries paid by their believing husbands to the women who had deserted to the former.
فَالۡیَوۡمَ الَّذِیۡنَ اٰمَنُوۡا مِنَ الۡکُفَّارِ یَضۡحَکُوۡنَ
2:213.
Commentary:
The verse says that disbelievers will have tables turned on them, and that they will be made to realize, to their shame and chagrin, that it were they and not the believers who deserved to be laughed at for rejecting the Divine Message. "This day" means the day of the triumph of truth over untruth.
b
2:213.
4642
Commentary:
The verse says that disbelievers will have tables turned on them, and that they will be made to realize, to their shame and chagrin, that it were they and not the believers who deserved to be laughed at for rejecting the Divine Message. "This day" means the day of the triumph of truth over untruth.