جَہَنَّمُ
Appears 18 times in Quran
Occurrences in Quran
Found 18 verses containing "جَہَنَّمُ".
وَاِذَا قِیۡلَ لَہُ اتَّقِ اللّٰہَ اَخَذَتۡہُ الۡعِزَّۃُ بِالۡاِثۡمِ ۚ فَحَسۡبُہٗ جَہَنَّمُ ۚ وَلَبِئۡسَ الۡمِہَادُ
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
All his efforts are directed towards injuring the interests of other people and furthering his own.
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
2
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
213
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
245
All his efforts are directed towards injuring the interests of other people and furthering his own.
246
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
247
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
اَفَمَنِ اتَّبَعَ رِضۡوٰنَ اللّٰہِ کَمَنۡۢ بَآءَ بِسَخَطٍ مِّنَ اللّٰہِ وَمَاۡوٰٮہُ جَہَنَّمُ ۚ وَبِئۡسَ الۡمَصِیۡرُ
2:208, 266; 3:16; 5:3, 17; 9:72.
2:208, 266; 3:16; 5:3, 17; 9:72.
Undaunted by the defection of the Hypocrites at Uhud, which considerably weakened the ranks of Muslims, the Holy Prophet proceeded to fight the enemies of Islam. The Hypocrites, on the other hand, by their act of desertion, drew upon themselves the wrath of God.
2:208, 266; 3:16; 5:3, 17; 9:72.
Commentary:
The words, who follows the pleasure of Allah, apply to the Holy Prophet and his true followers who, undaunted by the defection of the hypocrites at Uhud, which considerably weakened their ranks, proceeded to fight the enemies of Islam. The hypocrites, on the other hand, by their act of desertion, drew upon themselves the wrath of God. They turned away from the fire of war, but a much worse fire awaited them in Hell. They retreated from the battlefield in order to seek security, but their retreat proved to be the gate of Gehenna for them.
The expression کمن باء بسخط من الله rendered as, like him who draws on himself the wrath of Allah, may also be translated as "like him who turns (or returns) with the wrath of Allah". The latter rendering would help further to clarify the explanation given above.
b
2:208, 266; 3:16; 5:3, 17; 9:72.
a
2:208, 266; 3:16; 5:3, 17; 9:72.
445
Commentary:
The words, who follows the pleasure of Allah, apply to the Holy Prophet and his true followers who, undaunted by the defection of the hypocrites at Uhud, which considerably weakened their ranks, proceeded to fight the enemies of Islam. The hypocrites, on the other hand, by their act of desertion, drew upon themselves the wrath of God. They turned away from the fire of war, but a much worse fire awaited them in Hell. They retreated from the battlefield in order to seek security, but their retreat proved to be the gate of Gehenna for them.
The expression کمن باء بسخط من الله rendered as, like him who draws on himself the wrath of Allah, may also be translated as "like him who turns (or returns) with the wrath of Allah". The latter rendering would help further to clarify the explanation given above.
b
2:208, 266; 3:16; 5:3, 17; 9:72.
518
Undaunted by the defection of the Hypocrites at Uhud, which considerably weakened the ranks of Muslims, the Holy Prophet proceeded to fight the enemies of Islam. The Hypocrites, on the other hand, by their act of desertion, drew upon themselves the wrath of God.
مَتٰعٌ قَلِیۡلٌ ثُمَّ مَاۡوٰٮہُمۡ جَہَنَّمُ ۚ وَبِئۡسَ الۡمِہَادُ
基督教国家的繁荣是短暂的, 这节经文暗示一种快要落到他们头上的可怕惩罚, 而实际上, 现在已经开始降临到他们头上了。
قرآن مجید میں قَلِیْل کا لفظ ہے جس کے معنے اردو میں تھوڑے کے ہیں لیکن اس کا مفہوم پوری طرح چونکہ عارضی کے لفظ سے واضح ہوتا ہے اس لئے وہی ہم نے لکھ دیا ہے۔
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
Commentary:
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
304
基督教国家的繁荣是短暂的, 这节经文暗示一种快要落到他们头上的可怕惩罚, 而实际上, 现在已经开始降临到他们头上了。
1
قرآن مجید میں قَلِیْل کا لفظ ہے جس کے معنے اردو میں تھوڑے کے ہیں لیکن اس کا مفہوم پوری طرح چونکہ عارضی کے لفظ سے واضح ہوتا ہے اس لئے وہی ہم نے لکھ دیا ہے۔
479
Commentary:
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
551
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
وَمَنۡ یَّقۡتُلۡ مُؤۡمِنًا مُّتَعَمِّدًا فَجَزَآؤُہٗ جَہَنَّمُ خٰلِدًا فِیۡہَا وَغَضِبَ اللّٰہُ عَلَیۡہِ وَلَعَنَہٗ وَاَعَدَّ لَہٗ عَذَابًا عَظِیۡمًا
25:69, 70.
25:69, 70.
25:69-70.
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
c
25:69, 70.
a
25:69-70.
562
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
b
25:69, 70.
اِنَّ الَّذِیۡنَ تَوَفّٰٮہُمُ الۡمَلٰٓئِکَۃُ ظَالِمِیۡۤ اَنۡفُسِہِمۡ قَالُوۡا فِیۡمَ کُنۡتُمۡ ۖ قَالُوۡا کُنَّا مُسۡتَضۡعَفِیۡنَ فِی الۡاَرۡضِ ۚ قَالُوۡۤا اَلَمۡ تَکُنۡ اَرۡضُ اللّٰہِ وٰسِعَۃً فَتُہَاجِرُوۡا فِیۡہَا ۚ فَاُولٰٓئِکَ مَاۡوٰٮہُمۡ جَہَنَّمُ ۖ وَسَآءَتۡ مَصِیۡرًا
16:29.
یعنی کفار کے ملک میں رہ کر تکلیفیں اٹھا رہے تھے‘ مگر ہجرت نہ کرتے تھے۔
16:29.
Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith.
16:29.
Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith.
b
16:29.
2
یعنی کفار کے ملک میں رہ کر تکلیفیں اٹھا رہے تھے‘ مگر ہجرت نہ کرتے تھے۔
a
16:29.
566
Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith.
a
16:29.
655
Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith.
اُولٰٓئِکَ مَاۡوٰٮہُمۡ جَہَنَّمُ وَلَا یَجِدُوۡنَ عَنۡہَا مَحِیۡصًا
14:22.
14:22.
14:22.
Important Words:
محیص (way of escape) is derived from حاص. They say حاص عنه i.e. he turned away from, and escaped it. محیص therefore means, a way or place of escape; a place of refuge; a place to which one turns or flees (Aqrab & Lane).
e
14:22.
b
14:22.
588
Important Words:
محیص (way of escape) is derived from حاص. They say حاص عنه i.e. he turned away from, and escaped it. محیص therefore means, a way or place of escape; a place of refuge; a place to which one turns or flees (Aqrab & Lane).
b
14:22.
وَمَنۡ یُّوَلِّہِمۡ یَوۡمَئِذٍ دُبُرَہٗۤ اِلَّا مُتَحَرِّفًا لِّقِتَالٍ اَوۡ مُتَحَیِّزًا اِلٰی فِئَۃٍ فَقَدۡ بَآءَ بِغَضَبٍ مِّنَ اللّٰہِ وَمَاۡوٰٮہُ جَہَنَّمُ ۖ وَبِئۡسَ الۡمَصِیۡرُ
这节经文规定和叙述穆斯林军队在对敌作战中可允许的明显退却或撤退: (a) 作为战略或战役调动, 当一支作战部队为了诱骗敌人或占领较好阵地而改变它的位置时; (b) 当一部分军队决定后撤去参加主力部队或其他穆斯林军队去发动对敌战斗时。
The verse defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against the enemy is permitted: (a) As war strategy or battle manoeuvre when a fighting force shifts its position to beguile the enemy or to occupy a better position; (b) when a part of the army decides to fall back to join the main body or another Muslim force before giving battle to the enemy.
Important Words:
متحیزا (turning) is derived from تحیز which is derived from حاز. They say حازہ i.e. he drew, collected or gathered it together. حاز الابل means, he drove the camels. تحیز or تحوز means, he or it writhed or twisted about and turned over and over; or he or it was restless, not remaining still on the ground; or he withdrew or retired to a distance; or he drew back. تحیز الیھم means, he turned or withdrew or retired or joined himself to them (company of men). تحیز also means, he turned aside or withdrew to his place or his proper place. حیز means, a place in which a thing is; the proper or natural place of a thing; the container or receptacle of anything (Lane).
فئة (company) is derived either from فاو i.e. he struck or smote or clove, or from فاء i.e. he returned, or he returned to a good state or condition. The word فئة means, a party, division or distinct body; or a company or congregated body of men; or a party or division of men; or a company of soldiers who fight in the rear of another party or company and to whom the latter has recourse in the case of fear or defeat; or a company of men who (in war) have recourse for aid, one to another (Lane).
Commentary:
The verse is important inasmuch as it defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against an enemy force is allowable. Such a retreat is allowed only on two distinct conditions: firstly, as a war strategy or a battle manoeuvre when a fighting force shifts its position not to fly but to hoodwink the enemy or to occupy a better position; secondly, when a force decides to fall back to join the main army or another Muslim force before giving battle to the enemy. No other retreat or withdrawal is allowed. Muslims must either win or die. Those who turn their backs incur the wrath of God and "Hell shall be their abode."
The words, and Hell shall be his abode, have a double significance: (1) that those who turn back from the battlefield, except in the circumstances stated above, shall be awarded the punishment of Hellfire in the Hereafter; (2) that although such runaways think that by turning back from the field of battle they will find security from danger, the truth is that they will thereby be running into the very jaws of fire, for such ignom-inious defeat will embolden the enemy against them and will open the doors of their persecution wider still.
A fight that begins with a single individual, (a Divine Messenger), arrayed against the entire forces of the world, cannot possibly allow at a later stage the retreat of a believing party against a disbelieving host on the basis of disparity in numbers. Where true faith comes in, numbers do not and indeed cannot count. It must be a fight to the finish, for what does a believer await except one of the two good things—victory or martyrdom (9:52)?
541
这节经文规定和叙述穆斯林军队在对敌作战中可允许的明显退却或撤退: (a) 作为战略或战役调动, 当一支作战部队为了诱骗敌人或占领较好阵地而改变它的位置时; (b) 当一部分军队决定后撤去参加主力部队或其他穆斯林军队去发动对敌战斗时。
1106
Important Words:
متحیزا (turning) is derived from تحیز which is derived from حاز. They say حازہ i.e. he drew, collected or gathered it together. حاز الابل means, he drove the camels. تحیز or تحوز means, he or it writhed or twisted about and turned over and over; or he or it was restless, not remaining still on the ground; or he withdrew or retired to a distance; or he drew back. تحیز الیھم means, he turned or withdrew or retired or joined himself to them (company of men). تحیز also means, he turned aside or withdrew to his place or his proper place. حیز means, a place in which a thing is; the proper or natural place of a thing; the container or receptacle of anything (Lane).
فئة (company) is derived either from فاو i.e. he struck or smote or clove, or from فاء i.e. he returned, or he returned to a good state or condition. The word فئة means, a party, division or distinct body; or a company or congregated body of men; or a party or division of men; or a company of soldiers who fight in the rear of another party or company and to whom the latter has recourse in the case of fear or defeat; or a company of men who (in war) have recourse for aid, one to another (Lane).
Commentary:
The verse is important inasmuch as it defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against an enemy force is allowable. Such a retreat is allowed only on two distinct conditions: firstly, as a war strategy or a battle manoeuvre when a fighting force shifts its position not to fly but to hoodwink the enemy or to occupy a better position; secondly, when a force decides to fall back to join the main army or another Muslim force before giving battle to the enemy. No other retreat or withdrawal is allowed. Muslims must either win or die. Those who turn their backs incur the wrath of God and "Hell shall be their abode."
The words, and Hell shall be his abode, have a double significance: (1) that those who turn back from the battlefield, except in the circumstances stated above, shall be awarded the punishment of Hellfire in the Hereafter; (2) that although such runaways think that by turning back from the field of battle they will find security from danger, the truth is that they will thereby be running into the very jaws of fire, for such ignom-inious defeat will embolden the enemy against them and will open the doors of their persecution wider still.
A fight that begins with a single individual, (a Divine Messenger), arrayed against the entire forces of the world, cannot possibly allow at a later stage the retreat of a believing party against a disbelieving host on the basis of disparity in numbers. Where true faith comes in, numbers do not and indeed cannot count. It must be a fight to the finish, for what does a believer await except one of the two good things—victory or martyrdom (9:52)?
1106
The verse defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against the enemy is permitted: (a) As war strategy or battle manoeuvre when a fighting force shifts its position to beguile the enemy or to occupy a better position; (b) when a part of the army decides to fall back to join the main body or another Muslim force before giving battle to the enemy.
یٰۤاَیُّہَا النَّبِیُّ جٰہِدِ الۡکُفَّارَ وَالۡمُنٰفِقِیۡنَ وَاغۡلُظۡ عَلَیۡہِمۡ ۚ وَمَاۡوٰٮہُمۡ جَہَنَّمُ ۖ وَبِئۡسَ الۡمَصِیۡرُ
66:10.
66:10.
Jihad (infinitive noun from Jahada meaning, he strove hard or with the utmost of his power with an object) has been generally used in this sense in the Qur’an. How the Prophet should strive against the Hypocrites is not mentioned. But there is nothing to indicate the sense of fighting with the sword. In fact, the Holy Prophet never waged war against the Hypocrites.
66:10.
Commentary:
The words, disbelievers and hypocrites, do not here refer to two different classes of men, but only to hypocrites who are also disbelievers. As a matter of fact, the word "hypocrites" as used here explains the meaning of the word "disbelievers" which precedes it, hinting that the hypocrites referred to here are disbelievers at heart, though outwardly they profess to be believers. See also the succeeding verse.
The words, be severe to them, may mean" be strict in your dealings with the hypocrites", i.e. you should no longer be lenient to them or condone their offences, as you did formerly, but you should now call them to account for their misdeeds. The words do not signify cruel treatment or even harshness of language or demeanour but simply strictness of attitude and treatment.
b
66:10.
a
66:10.
1227
Commentary:
The words, disbelievers and hypocrites, do not here refer to two different classes of men, but only to hypocrites who are also disbelievers. As a matter of fact, the word "hypocrites" as used here explains the meaning of the word "disbelievers" which precedes it, hinting that the hypocrites referred to here are disbelievers at heart, though outwardly they profess to be believers. See also the succeeding verse.
The words, be severe to them, may mean" be strict in your dealings with the hypocrites", i.e. you should no longer be lenient to them or condone their offences, as you did formerly, but you should now call them to account for their misdeeds. The words do not signify cruel treatment or even harshness of language or demeanour but simply strictness of attitude and treatment.
g
66:10.
1199
Jihad (infinitive noun from Jahada meaning, he strove hard or with the utmost of his power with an object) has been generally used in this sense in the Qur’an. How the Prophet should strive against the Hypocrites is not mentioned. But there is nothing to indicate the sense of fighting with the sword. In fact, the Holy Prophet never waged war against the Hypocrites.
سَیَحۡلِفُوۡنَ بِاللّٰہِ لَکُمۡ اِذَا انۡقَلَبۡتُمۡ اِلَیۡہِمۡ لِتُعۡرِضُوۡا عَنۡہُمۡ ۖ فَاَعۡرِضُوۡا عَنۡہُمۡ ۖ اِنَّہُمۡ رِجۡسٌ ۖ وَّمَاۡوٰٮہُمۡ جَہَنَّمُ جَزَآءًۢ بِمَا کَانُوۡا یَکۡسِبُوۡنَ
As these 'stayers-behind' belonged to different categories, therefore they were treated differently.
Commentary:
The words لتعرضوا عنھم (that you may leave them alone) mean, that you may pardon them and not call them to account, whereas the expression فاعرضوا عنھم (so leave them alone) means, turn yourselves away from them and have nothing to do with them. So the same word اعراض (leaving alone and turning away) has been used here in two different senses.
On his way back from Tabuk, one of those men, who had remained behind, met the Holy Prophet and offered excuses for not being able to go with him, but the Holy Prophet refused to listen to him. On the other hand, it is on record that in the case of some, he did accept their excuses on his return to Medina. This apparent disparity in the attitude of the Holy Prophet with regard to different persons may be explained by the fact that those who had stayed behind (hypocrites as well as believers) were of various types. The hypocrites were of three classes: (a) ‘Abdullah bin Ubayy and his party; (b) the hypocrites among the Arabs of the desert (9:90 above); and (c) the hypocrites who had built the Masjid Dirar with the intention of making it the centre of their activities against Islam (9:107 below). Similarly, the believers who had stayed behind were also of three classes: (1) those to whom the Quran has referred to in 9:91 above, i.e. the weak, the sick and the poor; (2) those who were not wholly inexcusable but who possessed no excuse valid enough to justify their staying behind (9:102 below); and (3) those who possessed no excuse at all. As these laggards belonged to different categories, therefore, they were treated differently.
1245
Commentary:
The words لتعرضوا عنھم (that you may leave them alone) mean, that you may pardon them and not call them to account, whereas the expression فاعرضوا عنھم (so leave them alone) means, turn yourselves away from them and have nothing to do with them. So the same word اعراض (leaving alone and turning away) has been used here in two different senses.
On his way back from Tabuk, one of those men, who had remained behind, met the Holy Prophet and offered excuses for not being able to go with him, but the Holy Prophet refused to listen to him. On the other hand, it is on record that in the case of some, he did accept their excuses on his return to Medina. This apparent disparity in the attitude of the Holy Prophet with regard to different persons may be explained by the fact that those who had stayed behind (hypocrites as well as believers) were of various types. The hypocrites were of three classes: (a) ‘Abdullah bin Ubayy and his party; (b) the hypocrites among the Arabs of the desert (9:90 above); and (c) the hypocrites who had built the Masjid Dirar with the intention of making it the centre of their activities against Islam (9:107 below). Similarly, the believers who had stayed behind were also of three classes: (1) those to whom the Quran has referred to in 9:91 above, i.e. the weak, the sick and the poor; (2) those who were not wholly inexcusable but who possessed no excuse valid enough to justify their staying behind (9:102 below); and (3) those who possessed no excuse at all. As these laggards belonged to different categories, therefore, they were treated differently.
1210
As these 'stayers-behind' belonged to different categories, therefore they were treated differently.
لِلَّذِیۡنَ اسۡتَجَابُوۡا لِرَبِّہِمُ الۡحُسۡنٰی ۚ وَالَّذِیۡنَ لَمۡ یَسۡتَجِیۡبُوۡا لَہٗ لَوۡ اَنَّ لَہُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا وَّمِثۡلَہٗ مَعَہٗ لَافۡتَدَوۡا بِہٖۤ ۚ اُولٰٓئِکَ لَہُمۡ سُوۡٓءُ الۡحِسَابِ وَمَاۡوٰٮہُمۡ جَہَنَّمُ ۖ وَبِئۡسَ الۡمِہَادُ
5:37; 39:48.
5:37; 39:48.
5:37; 39:48.
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
b
5:37; 39:48.
a
5:37; 39:48.
1630
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
a
5:37; 39:48.
مِّنۡ وَّرَآئِہٖ جَہَنَّمُ وَیُسۡقٰی مِنۡ مَّآءٍ صَدِیۡدٍ
69:37; 78:25, 26.
69:37; 78:25, 26.
69:37; 78:25, 26.
Important Words:
صدید (boiling water) is derived from صد. They say صدہ which means, he hindered or prevented him. اصدالجرح means, the wound contained or generated matter, such as is termed صدید; or it ran with such matter. صدید means, thin water of a wound mixed with blood before the matter becomes thick; or matter or pus, like water in which is a mixture of red and white; or matter or pus mixed with blood in a wound; what flows from the skins of the inmates of Hell or what flows from their insides and is mixed with matter and blood; hot water boiled until it thickens (Lane).
Commentary:
Hot water (صدید) is possibly meant to be used as a sort of cure for some spiritual diseases in the life to come, as it is sometimes used as a cure for certain physical diseases in this life. The verse hints that, in spite of the fact that disbelievers have in their possession all the necessary means to attain their object, they will not be able to make use of them, just as hot water cannot be used for the purpose of drinking and quenching thirst.
The verse may also mean that in the life to come, the internal animal passions of disbelievers will assume the visible form of water mixed with pus and blood flowing from wounds, for the words ماء صدید also mean pus and blood mixed with water. In this case the expression ماء صدید will be taken to have been used to refer to that form of medical treatment in which diseases are treated by serums, vaccines and bacteriophages from the very germs of the diseases from which the patients suffer. Thus the expression ماء صدید may imply that the inmates of Hell will be cured of their spiritual diseases by means of the serum prepared from purulent matter of their own sins and iniquities.
The verse may also mean that the sins and the hidden impurities of the inmates of Hell will be laid before them and will thus be made to appear hateful in their eyes, as is done in psycho-analysis.
c
69:37; 78:25, 26.
a
69:37; 78:25, 26.
1671
Important Words:
صدید (boiling water) is derived from صد. They say صدہ which means, he hindered or prevented him. اصدالجرح means, the wound contained or generated matter, such as is termed صدید; or it ran with such matter. صدید means, thin water of a wound mixed with blood before the matter becomes thick; or matter or pus, like water in which is a mixture of red and white; or matter or pus mixed with blood in a wound; what flows from the skins of the inmates of Hell or what flows from their insides and is mixed with matter and blood; hot water boiled until it thickens (Lane).
Commentary:
Hot water (صدید) is possibly meant to be used as a sort of cure for some spiritual diseases in the life to come, as it is sometimes used as a cure for certain physical diseases in this life. The verse hints that, in spite of the fact that disbelievers have in their possession all the necessary means to attain their object, they will not be able to make use of them, just as hot water cannot be used for the purpose of drinking and quenching thirst.
The verse may also mean that in the life to come, the internal animal passions of disbelievers will assume the visible form of water mixed with pus and blood flowing from wounds, for the words ماء صدید also mean pus and blood mixed with water. In this case the expression ماء صدید will be taken to have been used to refer to that form of medical treatment in which diseases are treated by serums, vaccines and bacteriophages from the very germs of the diseases from which the patients suffer. Thus the expression ماء صدید may imply that the inmates of Hell will be cured of their spiritual diseases by means of the serum prepared from purulent matter of their own sins and iniquities.
The verse may also mean that the sins and the hidden impurities of the inmates of Hell will be laid before them and will thus be made to appear hateful in their eyes, as is done in psycho-analysis.
a
69:37; 78:25, 26.
وَمَنۡ یَّہۡدِ اللّٰہُ فَہُوَ الۡمُہۡتَدِ ۖ وَمَنۡ یُّضۡلِلۡ فَلَنۡ تَجِدَ لَہُمۡ اَوۡلِیَآءَ مِنۡ دُوۡنِہٖ ۖ وَنَحۡشُرُہُمۡ یَوۡمَ الۡقِیٰمَۃِ عَلٰی وُجُوۡہِہِمۡ عُمۡیًا وَّبُکۡمًا وَّصُمًّا ۖ مَّاۡوٰٮہُمۡ جَہَنَّمُ ۖ کُلَّمَا خَبَتۡ زِدۡنٰہُمۡ سَعِیۡرًا
7:179; 18:18; 39:37, 38.
6:129; 19:69.
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
7:179; 18:18; 39:37-38.
6:129; 19:69.
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
d
7:179; 18:18; 39:37, 38.
e
6:129; 19:69.
a
7:179; 18:18; 39:37-38.
b
6:129; 19:69.
2026
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
c
7:179; 18:18; 39:37, 38.
d
6:129; 19:69.
1654
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
ذٰلِکَ جَزَآؤُہُمۡ جَہَنَّمُ بِمَا کَفَرُوۡا وَاتَّخَذُوۡۤا اٰیٰتِیۡ وَرُسُلِیۡ ہُزُوًا
Commentary:
As these people turned their backs upon God and did nothing to win His pleasure, they can expect no reward in the Hereafter. On the contrary, they will burn in the fire of Hell which will be the natural consequence of their disbelief and evil deeds and of their mocking at the signs of God and defying His Messengers.
2142
Commentary:
As these people turned their backs upon God and did nothing to win His pleasure, they can expect no reward in the Hereafter. On the contrary, they will burn in the fire of Hell which will be the natural consequence of their disbelief and evil deeds and of their mocking at the signs of God and defying His Messengers.
ہٰذِہٖ جَہَنَّمُ الَّتِیۡ کُنۡتُمۡ تُوۡعَدُوۡنَ
52:15; 55:44.
52:15; 55:44.
52:15; 55:44.
e
52:15; 55:44.
a
52:15; 55:44.
b
52:15; 55:44.
مِّنۡ وَّرَآئِہِمۡ جَہَنَّمُ ۖ وَلَا یُغۡنِیۡ عَنۡہُمۡ مَّا کَسَبُوۡا شَیۡـًٔا وَّلَا مَا اتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰہِ اَوۡلِیَآءَ ۖ وَلَہُمۡ عَذَابٌ عَظِیۡمٌ
14:17, 18.
14:17, 18.
14:17-18.
Commentary:
The verse means to say that the Unity of God, for the establishment of which Divine Scriptures have been revealed and Prophets raised, is the quintessence of Divine guidance and those who reject and deny it are bound to meet with a sad fate.
b
14:17, 18.
b
14:17-18.
3738
Commentary:
The verse means to say that the Unity of God, for the establishment of which Divine Scriptures have been revealed and Prophets raised, is the quintessence of Divine guidance and those who reject and deny it are bound to meet with a sad fate.
b
14:17, 18.
ہٰذِہٖ جَہَنَّمُ الَّتِیۡ یُکَذِّبُ بِہَا الۡمُجۡرِمُوۡنَ
52:15.
52:15.
52:15.
b
52:15.
b
52:15.
b
52:15.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ نُہُوۡا عَنِ النَّجۡوٰی ثُمَّ یَعُوۡدُوۡنَ لِمَا نُہُوۡا عَنۡہُ وَیَتَنٰجَوۡنَ بِالۡاِثۡمِ وَالۡعُدۡوٰنِ وَمَعۡصِیَتِ الرَّسُوۡلِ وَاِذَا جَآءُوۡکَ حَیَّوۡکَ بِمَا لَمۡ یُحَیِّکَ بِہِ اللّٰہُ وَیَقُوۡلُوۡنَ فِیۡۤ اَنۡفُسِہِمۡ لَوۡلَا یُعَذِّبُنَا اللّٰہُ بِمَا نَقُوۡلُ ۚ حَسۡبُہُمۡ جَہَنَّمُ یَصۡلَوۡنَہَا ۖ فَبِئۡسَ الۡمَصِیۡرُ
4:47.
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
a
4:47.
1404
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
1405
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
1
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
a
2:105; 4:47.4178
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
3005
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
3006
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
یٰۤاَیُّہَا النَّبِیُّ جٰہِدِ الۡکُفَّارَ وَالۡمُنٰفِقِیۡنَ وَاغۡلُظۡ عَلَیۡہِمۡ ۚ وَمَاۡوٰٮہُمۡ جَہَنَّمُ ۖ وَبِئۡسَ الۡمَصِیۡرُ
要向不信者和伪信者尽力宣教, 才有可能进展。顺便提一句, 这节经文解说了 جِهَاد (Jihad) 真正的意思是, 因为伪信者被看成是穆斯林社会的一部分, 所以作 “用剑作战” 解的 Jihad 绝不是对他们的。
غِلْظَۃٌ کے معنے ایسی سختی کے ہوتے ہیں‘ جس میں کوئی چیز گُھس نہ سکے۔ پس اس آیت میں بتایا گیا ہے کہ کفار کا کوئی اثر قبول نہ کر۔ اس کے یہ معنے نہیں کہ ان کے کفر کی باتیں قبول نہ کر۔ کیونکہ ان کا قبول کرنا تو رسول کریم صلی اللہ علیہ وسلم کے لئے ناممکن تھا۔ اثر قبول کرنے سے یہی مراد ہو سکتا ہے کہ اگر کسی وقت وہ حملہ کریں تو دل میں یہ خیال نہ کر کہ ایسا نہ ہو کہ اسلامی ملک کو یہ نقصان پہنچائیں یا اسلام کی ترقی میں روک بن جائیں۔ کیونکہ ان کو ہم نے اپنے قابو میں کیا ہوا ہے اور تیرے قابو میں بھی کر دیا ہے اور ان کے لئے تباہی مقدر ہے۔ پس یہ ممکن ہی نہیں کہ اگر عارضی طور پر ان
No advance is possible unless the disbelievers and the Hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of Jihad which means, 'striving hard.' Since the Hypocrites were regarded as part of the Muslim Community, Jihad in the sense of fighting with the sword was never waged against them.
Commentary:
Whereas, in the preceding verse it was stated that spiritual progress, not only in this world but in the life after death, is endless, in the verse under comment we are told that no advance is possible unless the disbelievers and the hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of jihad which means, "striving against". Since the hypocrites were regarded as part of the Muslim Community, jihad in the sense of fighting with the sword was never waged against them.
1446
要向不信者和伪信者尽力宣教, 才有可能进展。顺便提一句, 这节经文解说了 جِهَاد (Jihad) 真正的意思是, 因为伪信者被看成是穆斯林社会的一部分, 所以作 “用剑作战” 解的 Jihad 绝不是对他们的。
3
غِلْظَۃٌ کے معنے ایسی سختی کے ہوتے ہیں‘ جس میں کوئی چیز گُھس نہ سکے۔ پس اس آیت میں بتایا گیا ہے کہ کفار کا کوئی اثر قبول نہ کر۔ اس کے یہ معنے نہیں کہ ان کے کفر کی باتیں قبول نہ کر۔ کیونکہ ان کا قبول کرنا تو رسول کریم صلی اللہ علیہ وسلم کے لئے ناممکن تھا۔ اثر قبول کرنے سے یہی مراد ہو سکتا ہے کہ اگر کسی وقت وہ حملہ کریں تو دل میں یہ خیال نہ کر کہ ایسا نہ ہو کہ اسلامی ملک کو یہ نقصان پہنچائیں یا اسلام کی ترقی میں روک بن جائیں۔ کیونکہ ان کو ہم نے اپنے قابو میں کیا ہوا ہے اور تیرے قابو میں بھی کر دیا ہے اور ان کے لئے تباہی مقدر ہے۔ پس یہ ممکن ہی نہیں کہ اگر عارضی طور پر ان
4285
Commentary:
Whereas, in the preceding verse it was stated that spiritual progress, not only in this world but in the life after death, is endless, in the verse under comment we are told that no advance is possible unless the disbelievers and the hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of jihad which means, "striving against". Since the hypocrites were regarded as part of the Muslim Community, jihad in the sense of fighting with the sword was never waged against them.
3077
No advance is possible unless the disbelievers and the Hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of Jihad which means, 'striving hard.' Since the Hypocrites were regarded as part of the Muslim Community, Jihad in the sense of fighting with the sword was never waged against them.