خَبِیۡرٌ
Appears 25 times in Quran
Derived Words (6)
Words derived from the stem "خَبِیۡرٌ".
- Indeed, He is All-Aware and All-Seeing with regard to His servants
- be fully Aware
- All-Aware
- All-Aware
- is well aware
- the All-Aware
- well aware
- Well-Aware
- All-Aware
- aware
- knows full well
- well aware
- Well-Aware
- aware of what you do
- is aware of what you do
- Well-Aware of all that you do
Occurrences in Quran
Found 25 verses containing "خَبِیۡرٌ".
وَالَّذِیۡنَ یُتَوَفَّوۡنَ مِنۡکُمۡ وَیَذَرُوۡنَ اَزۡوٰجًا یَّتَرَبَّصۡنَ بِاَنۡفُسِہِنَّ اَرۡبَعَۃَ اَشۡہُرٍ وَّعَشۡرًا ۖ فَاِذَا بَلَغۡنَ اَجَلَہُنَّ فَلَا جُنَاحَ عَلَیۡکُمۡ فِیۡمَا فَعَلۡنَ فِیۡۤ اَنۡفُسِہِنَّ بِالۡمَعۡرُوۡفِ ۗ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ
2:241.
2:229.
The ‘Iddat or the period of waiting in the case of widows is four months and ten days, which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
The words, concerning anything that they do with regard to themselves, obviously refer to re-marriage. Elsewhere the Qur’an says, And arrange marriages for your widows (24:33).
2:241.
2:229.
Important Words:
یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.
Commentary:
After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).
a
2:241.
b
2:229.
180
عِدَّة (‘Iddat) 即寡妇守候四个月零十天的时期, 约略地相等于行经与洁净四次交替时期的总和。伊斯兰教给寡妇规定了较长的时期, 作为对她死了丈夫后感情上表示的一种尊重。这就增强了婚姻关系的庄严和严肃性。
181
“她们为自己所做的任何合宜的打算” 这几个字明显是指再嫁。«古兰经» 在其它地方说, “为你们的寡妇安排婚事” (24:33)。
a
2:241.
b
2:229.
241
Important Words:
یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.
Commentary:
After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).
a
2:241.
b
2:229.
289
The ‘Iddat or the period of waiting in the case of widows is four months and ten days, which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
290
The words, concerning anything that they do with regard to themselves, obviously refer to re-marriage. Elsewhere the Qur’an says, And arrange marriages for your widows (24:33).
اِنۡ تُبۡدُوا الصَّدَقٰتِ فَنِعِمَّا ہِیَ ۖ وَاِنۡ تُخۡفُوۡہَا وَتُؤۡتُوۡہَا الۡفُقَرَآءَ فَہُوَ خَیۡرٌ لَّکُمۡ ۚ وَیُکَفِّرُ عَنۡکُمۡ مِّنۡ سَیِّاٰتِکُمۡ ۗ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ
نِعِمَّا ھِیَ اصل میں نِعْمَ مَا ھِیَ ہے۔ یعنی یہ بہت اچھی بات ہے۔ یہ مخصوص بالمدح کہلاتا ہے اور اس کا حل نِعْمَ الشَّیْئُ شَیْئًا ہے (املاء ابوالبقاء) جیسے اردو میں کہتے ہیں کہ بس کام تو یہ ہے۔
مِنْ سَیِّاٰ تِکُمْ کے معنے یہ بھی ہیں کہ بدیوں سے بعض کو اس کے سبب سے چھپا دے گا‘ مٹا دے گا۔ اور مِنْ زائد بغرضِ تاکید بھی ہو سکتا ہے اس صورت میں یہ معنے ہوں گے کہ تمہاری بدیاں بالکل مٹا دے گا۔ اخفش نے اس جگہ یہی معنے کیے ہیں (املاء ابوالبقاء)
4:32, 8:30; 29:8; 64:10; 66:9.
9:60, 103, 104.
Islam has most wisely recommended both forms of giving alms, open and secret. By giving alms openly a man sets a good example to others which they may imitate. Secret almsgiving in some cases is better, because then one refrains from exposing the poverty of his less fortunate brethren, and there is also little occasion for feeling proud in giving secretly.
The particle min either may have been used for the sake of emphasis, or in the sense of "many" or "some."
9:60, 103, 104.
4:32; 8:30; 29:8; 64:10; 66:9.
Important Words:
یکفر (will remove) is derived from کفر (kaffara) which again is derived from کفر (kafara) for which see 2:7. They say کفر عنه سیئته i.e. (1) He (God) covered or removed, or did away with his sin; (2) He expiated his sin; (3) He effaced or obliterated his sin (Lane).
Commentary:
Islam has most wisely recommended both forms of giving alms, i.e. open and secret. By giving alms openly, a man sets a good example to others and many begin to imitate him. Secret alms-giving is in many cases better, because in this way one refrains from exposing the poverty of his brethren and there is also little occasion for pride in secret giving. It should be noted that the word خیر (better) occurring in the verse is qualified by the words "for You", while the word نعما (well and good) is not so qualified, which points to the fact that whereas secret giving to the poor is better for the giver, open giving may often be conducive to more good for the Community in general.
Again, the particle من (many) in the clause, "many of your sins" may, according to Arabic idiom, either be redundant and used merely for the sake of emphasis, or used in the sense of "many" or "some"; or it denotes ابتداءالغایة i.e. the commencement of the limit. Following these different senses and also keeping in view the different meanings of the word یکفر (will remove), the clause ویکفر عنکم من سیآتکم may be rendered in four different ways: (1) He (God) will certainly remove from you your sins. (2) He will remove from you many or some of your sins. (3) He will expiate many or some of your sins for you. (4) He will certainly obliterate, or efface from you, your sins.
In the first and the fourth rendering, the particle من has been treated as redundant, used for the sake of emphasis only, and therefore it has been omitted in the translation and the word "certainly" has been added. But if we take the word من in the sense of "many" or "some", the meaning of the sentence will be as given in the second and the third rendering.
In the case of the second rendering, the idea is that if we practise charity, those of our sins which are committed against the rights of God will be pardoned, but not those which are committed against the rights of men for which other acts of virtue have been recommended. In the case of the third rendering, the idea is that on the basis of charity practised in accordance with the injunctions of the Quran, God will so arrange that sins committed by the giver of charity, against the rights of men, will be pardoned by the very men who are sinned against.
But as it is possible that even after a man has been pardoned, his sins may continue to rankle in his own mind, so God has promised to show a further favour to those who practise charity according to the teachings of Islam. This promise is implied in the word یکفر (efface and obliterate) which is intended to hint that God will make them forget their sins and thus obliterate and efface from their minds all traces of the sins committed by them. This idea has been expressed in the last rendering. Thus a single small sentence has been so worded as to cover all the possible forms of forgiveness, from its lowest phase to its highest manifestation.
a
4:32, 8:30; 29:8; 64:10; 66:9.
d
9:60, 103, 104.
1
نِعِمَّا ھِیَ اصل میں نِعْمَ مَا ھِیَ ہے۔ یعنی یہ بہت اچھی بات ہے۔ یہ مخصوص بالمدح کہلاتا ہے اور اس کا حل نِعْمَ الشَّیْئُ شَیْئًا ہے (املاء ابوالبقاء) جیسے اردو میں کہتے ہیں کہ بس کام تو یہ ہے۔
2
مِنْ سَیِّاٰ تِکُمْ کے معنے یہ بھی ہیں کہ بدیوں سے بعض کو اس کے سبب سے چھپا دے گا‘ مٹا دے گا۔ اور مِنْ زائد بغرضِ تاکید بھی ہو سکتا ہے اس صورت میں یہ معنے ہوں گے کہ تمہاری بدیاں بالکل مٹا دے گا۔ اخفش نے اس جگہ یہی معنے کیے ہیں (املاء ابوالبقاء)
b
9:60, 103, 104.
c
4:32; 8:30; 29:8; 64:10; 66:9.
278
Important Words:
یکفر (will remove) is derived from کفر (kaffara) which again is derived from کفر (kafara) for which see 2:7. They say کفر عنه سیئته i.e. (1) He (God) covered or removed, or did away with his sin; (2) He expiated his sin; (3) He effaced or obliterated his sin (Lane).
Commentary:
Islam has most wisely recommended both forms of giving alms, i.e. open and secret. By giving alms openly, a man sets a good example to others and many begin to imitate him. Secret alms-giving is in many cases better, because in this way one refrains from exposing the poverty of his brethren and there is also little occasion for pride in secret giving. It should be noted that the word خیر (better) occurring in the verse is qualified by the words "for You", while the word نعما (well and good) is not so qualified, which points to the fact that whereas secret giving to the poor is better for the giver, open giving may often be conducive to more good for the Community in general.
Again, the particle من (many) in the clause, "many of your sins" may, according to Arabic idiom, either be redundant and used merely for the sake of emphasis, or used in the sense of "many" or "some"; or it denotes ابتداءالغایة i.e. the commencement of the limit. Following these different senses and also keeping in view the different meanings of the word یکفر (will remove), the clause ویکفر عنکم من سیآتکم may be rendered in four different ways: (1) He (God) will certainly remove from you your sins. (2) He will remove from you many or some of your sins. (3) He will expiate many or some of your sins for you. (4) He will certainly obliterate, or efface from you, your sins.
In the first and the fourth rendering, the particle من has been treated as redundant, used for the sake of emphasis only, and therefore it has been omitted in the translation and the word "certainly" has been added. But if we take the word من in the sense of "many" or "some", the meaning of the sentence will be as given in the second and the third rendering.
In the case of the second rendering, the idea is that if we practise charity, those of our sins which are committed against the rights of God will be pardoned, but not those which are committed against the rights of men for which other acts of virtue have been recommended. In the case of the third rendering, the idea is that on the basis of charity practised in accordance with the injunctions of the Quran, God will so arrange that sins committed by the giver of charity, against the rights of men, will be pardoned by the very men who are sinned against.
But as it is possible that even after a man has been pardoned, his sins may continue to rankle in his own mind, so God has promised to show a further favour to those who practise charity according to the teachings of Islam. This promise is implied in the word یکفر (efface and obliterate) which is intended to hint that God will make them forget their sins and thus obliterate and efface from their minds all traces of the sins committed by them. This idea has been expressed in the last rendering. Thus a single small sentence has been so worded as to cover all the possible forms of forgiveness, from its lowest phase to its highest manifestation.
a
4:32, 8:30; 29:8; 64:10; 66:9.
c
9:60, 103, 104.
342
Islam has most wisely recommended both forms of giving alms, open and secret. By giving alms openly a man sets a good example to others which they may imitate. Secret almsgiving in some cases is better, because then one refrains from exposing the poverty of his less fortunate brethren, and there is also little occasion for feeling proud in giving secretly.
343
The particle min either may have been used for the sake of emphasis, or in the sense of "many" or "some."
۞ اِذۡ تُصۡعِدُوۡنَ وَلَا تَلۡوٗنَ عَلٰۤی اَحَدٍ وَّالرَّسُوۡلُ یَدۡعُوۡکُمۡ فِیۡۤ اُخۡرٰٮکُمۡ فَاَثٰبَکُمۡ غَمًّۢا بِغَمٍّ لِّکَیۡلَا تَحۡزَنُوۡا عَلٰی مَا فَاتَکُمۡ وَلَا مَاۤ اَصٰبَکُمۡ ۗ وَاللّٰہُ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
57:24.
فَاَثَابَکُمْ غَمًّامبِغَمٍّ اس سے مراد یہ ہے کہ جو غم تم کو رسول اللہ صلی اللہ علیہ و سلم کے حکم کو توڑ کر اُحد پہاڑی سے ہٹنے کا تھا اس کی فوراً سزا شکست کی صورت میں دے دی تاکہ نافرمانی کا غم ہلکا ہو جائے کہ خدا تعالیٰ نے اسی وقت سزا دے کر بخش دیا۔ مفسر کہتے ہیں کہ پہلے غم سے مراد صحابہؓ کا شکست پر غم ہے اور دوسرے غم سے مراد رسول کریم صلی اللہ علیہ و سلم کا زخمی ہونا ہے۔ لیکن یہ درست نہیں کیونکہ اس کے یہ معنے ہوتے ہیں کہ صحابہؓ کی غلطی کی سزا رسول کریم صلی اللہ علیہ وسلم کو ملی۔
57:24.
The words refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them fled in confusion in different directions. At first, when they heard that the enemy was coming from behind, they turned back to attack him, but it so happened that at that time a large body of Muslims was also coming from that direction. In the confusion those Muslims were mistaken for the enemy and were attacked. So great was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The Holy Prophet had stationed a party of archers at the hill. They abandoned their positions prematurely, thinking that the battle had been won. Consequently, the victory which was almost within the grasp of the Muslims became converted into a near defeat. It naturally caused a sorrow to them. This was the first sorrow. The second or the later sorrow was that which they felt at the unfounded report of the death of the Holy Prophet. God so designed that the sorrow pertaining to the unfounded report of the Prophet’s death (the later sorrow) should come after the sorrow of the reverse which the Muslims had suffered (the first sorrow), in order that the later sorrow should remove the effect of the former sorrow at seeing that the Holy Prophet was safe. The words Ghammam bi-Ghammin also mean, sorrow upon sorrow.
The words "what escaped you" signify, the victory which was almost within the grasp of the Muslims and "what befell you" signify the reverse they suffered and the loss of Muslims killed.
57:24.
Important Words:
تصعدون (you were running away) is derived from اصعد which again is derived from صعد which primarily means, he ascended or climbed a height, etc. اصعد فی العرض means, he went from a low piece of land to one that is high, both physically and figuratively; or adversely, he descended or went down into the land. اصعد فی العدو means, he exerted himself in running. اصعد also means, he went forth or went away in any direction (Lane).
اثاب (gave in recompense) is from the same root as ثواب and مثوبة and مثابة and means, he gave in reward or recompense or return; or he gave as a substitute (Aqrab). See also 2:104 and 2:126.
Commentary:
The words, When you were running away and looked not back at anyone, refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them were fleeing in different directions. At first, when the Muslims heard that the enemy was coming from behind, they turned back to attack the enemy, but it so happened that a large body of Muslims was also coming from the rear at that time. In the confusion of the hour, these were mistaken for the enemy and attacked. Such was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The words, gave you a sorrow in recompense for a sorrow, refer to the report of the Holy Prophet’s death in the Battle of Uhud. Thus the first-mentioned "sorrow", which was later in occurring, refers to the false report of the Holy Prophet’s death and the second-mentioned "sorrow", which was first in occurring, refers to the sorrow that the Companions of the Holy Prophet—the archers stationed at the back—caused him by having failed faithfully to follow his order. One sorrow came in recompense of the other. The report of the Holy Prophet’s death referred to above spread when a Muslim, named Mus‘ab bin ‘Umair, the Companion who carried the flag, was killed, being mistaken for the Holy Prophet. The second-mentioned "sorrow" does not obviously refer to the wounds received by the Holy Prophet, for the wounds were received not before, but after the archers left their station and after the above-mentioned erroneous report about the death of the Holy Prophet.
The sorrow which certain Muslims caused the Holy Prophet by paying no heed to his voice when at the ensuing disorder he called out to them from the rear, was also recompensed. When the Muslims did not pay heed to the call of the Prophet, God caused them to think for a while that he was dead, which was to them a punishment similar to their offence. If they did not pay heed to the voice of the Divine Messenger, of what use to them was his existence in this world? Thus when they heard of the reported death of the Holy Prophet, their thoughts naturally and immediately turned to the great benefits which they had received and were receiving through him and they were at once made to realize not only the greatness of his rank but also the magnitude of their own mistake.
The Arabic words غما بغم rendered as a sorrow in recompense for a sorrow, may also be rendered as "a sorrow in addition to another sorrow", i.e. one sorrow coming after another. In that case, the words would mean that God so designed that the sorrow pertaining to the unfounded report of the Holy Prophet’s death should come immediately after the sorrow of a reverse so that the latter sorrow, which later proved to be unfounded, should obliterate the effect of the former sorrow, thus effacing the harmful effects of the defeat.
The clause, what escaped you, refers to the victory which the Muslims lost after they had almost gained it. So great was the joy of the Muslims at the safety of the Holy Prophet that they actually forgot their sorrow at the loss of victory. Similarly, the clause, what befell you, refers to the loss of their men in the battlefield. The Muslims lost 70, while the Meccans lost only about 20. The words may also refer to the wounds received by the Muslims on that occasion.
The words, that you might not grieve, may also signify that, having received some punishment then and there for the offence committed, the Muslims might feel secure from punishment in the Hereafter.
c
57:24.
2
فَاَثَابَکُمْ غَمًّامبِغَمٍّ اس سے مراد یہ ہے کہ جو غم تم کو رسول اللہ صلی اللہ علیہ و سلم کے حکم کو توڑ کر اُحد پہاڑی سے ہٹنے کا تھا اس کی فوراً سزا شکست کی صورت میں دے دی تاکہ نافرمانی کا غم ہلکا ہو جائے کہ خدا تعالیٰ نے اسی وقت سزا دے کر بخش دیا۔ مفسر کہتے ہیں کہ پہلے غم سے مراد صحابہؓ کا شکست پر غم ہے اور دوسرے غم سے مراد رسول کریم صلی اللہ علیہ و سلم کا زخمی ہونا ہے۔ لیکن یہ درست نہیں کیونکہ اس کے یہ معنے ہوتے ہیں کہ صحابہؓ کی غلطی کی سزا رسول کریم صلی اللہ علیہ وسلم کو ملی۔
a
57:24.
436
Important Words:
تصعدون (you were running away) is derived from اصعد which again is derived from صعد which primarily means, he ascended or climbed a height, etc. اصعد فی العرض means, he went from a low piece of land to one that is high, both physically and figuratively; or adversely, he descended or went down into the land. اصعد فی العدو means, he exerted himself in running. اصعد also means, he went forth or went away in any direction (Lane).
اثاب (gave in recompense) is from the same root as ثواب and مثوبة and مثابة and means, he gave in reward or recompense or return; or he gave as a substitute (Aqrab). See also 2:104 and 2:126.
Commentary:
The words, When you were running away and looked not back at anyone, refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them were fleeing in different directions. At first, when the Muslims heard that the enemy was coming from behind, they turned back to attack the enemy, but it so happened that a large body of Muslims was also coming from the rear at that time. In the confusion of the hour, these were mistaken for the enemy and attacked. Such was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The words, gave you a sorrow in recompense for a sorrow, refer to the report of the Holy Prophet’s death in the Battle of Uhud. Thus the first-mentioned "sorrow", which was later in occurring, refers to the false report of the Holy Prophet’s death and the second-mentioned "sorrow", which was first in occurring, refers to the sorrow that the Companions of the Holy Prophet—the archers stationed at the back—caused him by having failed faithfully to follow his order. One sorrow came in recompense of the other. The report of the Holy Prophet’s death referred to above spread when a Muslim, named Mus‘ab bin ‘Umair, the Companion who carried the flag, was killed, being mistaken for the Holy Prophet. The second-mentioned "sorrow" does not obviously refer to the wounds received by the Holy Prophet, for the wounds were received not before, but after the archers left their station and after the above-mentioned erroneous report about the death of the Holy Prophet.
The sorrow which certain Muslims caused the Holy Prophet by paying no heed to his voice when at the ensuing disorder he called out to them from the rear, was also recompensed. When the Muslims did not pay heed to the call of the Prophet, God caused them to think for a while that he was dead, which was to them a punishment similar to their offence. If they did not pay heed to the voice of the Divine Messenger, of what use to them was his existence in this world? Thus when they heard of the reported death of the Holy Prophet, their thoughts naturally and immediately turned to the great benefits which they had received and were receiving through him and they were at once made to realize not only the greatness of his rank but also the magnitude of their own mistake.
The Arabic words غما بغم rendered as a sorrow in recompense for a sorrow, may also be rendered as "a sorrow in addition to another sorrow", i.e. one sorrow coming after another. In that case, the words would mean that God so designed that the sorrow pertaining to the unfounded report of the Holy Prophet’s death should come immediately after the sorrow of a reverse so that the latter sorrow, which later proved to be unfounded, should obliterate the effect of the former sorrow, thus effacing the harmful effects of the defeat.
The clause, what escaped you, refers to the victory which the Muslims lost after they had almost gained it. So great was the joy of the Muslims at the safety of the Holy Prophet that they actually forgot their sorrow at the loss of victory. Similarly, the clause, what befell you, refers to the loss of their men in the battlefield. The Muslims lost 70, while the Meccans lost only about 20. The words may also refer to the wounds received by the Muslims on that occasion.
The words, that you might not grieve, may also signify that, having received some punishment then and there for the offence committed, the Muslims might feel secure from punishment in the Hereafter.
a
57:24.
504
The words refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them fled in confusion in different directions. At first, when they heard that the enemy was coming from behind, they turned back to attack him, but it so happened that at that time a large body of Muslims was also coming from that direction. In the confusion those Muslims were mistaken for the enemy and were attacked. So great was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
505
The Holy Prophet had stationed a party of archers at the hill. They abandoned their positions prematurely, thinking that the battle had been won. Consequently, the victory which was almost within the grasp of the Muslims became converted into a near defeat. It naturally caused a sorrow to them. This was the first sorrow. The second or the later sorrow was that which they felt at the unfounded report of the death of the Holy Prophet. God so designed that the sorrow pertaining to the unfounded report of the Prophet’s death (the later sorrow) should come after the sorrow of the reverse which the Muslims had suffered (the first sorrow), in order that the later sorrow should remove the effect of the former sorrow at seeing that the Holy Prophet was safe. The words Ghammam bi-Ghammin also mean, sorrow upon sorrow.
505A
The words "what escaped you" signify, the victory which was almost within the grasp of the Muslims and "what befell you" signify the reverse they suffered and the loss of Muslims killed.
وَلَا یَحۡسَبَنَّ الَّذِیۡنَ یَبۡخَلُوۡنَ بِمَاۤ اٰتٰٮہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ ہُوَ خَیۡرًا لَّہُمۡ ۖ بَلۡ ہُوَ شَرٌّ لَّہُمۡ ۖ سَیُطَوَّقُوۡنَ مَا بَخِلُوۡا بِہٖ یَوۡمَ الۡقِیٰمَۃِ ۗ وَلِلّٰہِ مِیۡرٰثُ السَّمٰوٰتِ وَالۡاَرۡضِ ۗ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ
4:38; 17:30; 25:68.
Mirath rendered as "heritage" here signifies "ownership." The word also means, portion allotted to one. See 23:12 where it is stated "those who shall inherit Paradise." Paradise is not inherited by anyone; it is only received as an allotted portion from God.
4:38; 17:30; 25:68.
Important Words:
میراث (heritage) is derived from ورث i.e. he inherited. ورث اباہ or ورث مال ابیه means, he inherited the property of his father. They say ورثت مجدہ i.e. I inherited his glory. ورث من ابیه or ورث عن ابیه means, he inherited from his father, or he inherited part of the property of his father. اورثه الشیء means, he made him inherit the thing. اورثه المرض ضعفا means, the disease occasioned him, as its result, weakness. ورث and ارث and تراث and میراث all mean, what is inherited; an inheritance; a heritage whether property, rank, quality, nobility, etc. وارث means, an heir. الوارث as an epithet applied to God means, He Who remains after all creatures have perished (Lane). Primarily, الوراثة signifies the transfer of property, etc. from one to another without sale or gift. The Arabs say ورثت علما من فلان i.e., I gained or acquired knowledge from such a one (Mufradat).
Commentary:
The chief obstacle in the way of the hypocrites to accept Islam was that constant calls were made on Muslims to spend money in the cause of God and make sacrifices for it. They are told in this verse that their unwillingness to spend would eventually do them no good nor would it save their possessions from destruction.
The sentence, And to Allah belongs the heritage of the heavens and the earth, obviously does not mean that Allah will receive heavens and earth in inheritance from someone else. The word میراث rendered as "heritage" here signifies ownership. The word also means portion allotted to one, as in the verse الذین یرثون الفردوس i.e. those who shall inherit Paradise (23:12). Now, Paradise is not inherited by anyone; it is only received as an allotted portion from God.
b
4:38; 17:30; 25:68.
295
مِيْرَاثْ (Mirath) 译作 “遗产”, 在此处表示 “所有权”。这个词也可指分配给某人的一份。参见23:12。在23:12里安拉说: “那些将要继承天园的人。”天园是不能被任何人继承的。只能从安拉那儿接受分配给他的一部分。
a
4:38; 17:30; 25:68.
463
Important Words:
میراث (heritage) is derived from ورث i.e. he inherited. ورث اباہ or ورث مال ابیه means, he inherited the property of his father. They say ورثت مجدہ i.e. I inherited his glory. ورث من ابیه or ورث عن ابیه means, he inherited from his father, or he inherited part of the property of his father. اورثه الشیء means, he made him inherit the thing. اورثه المرض ضعفا means, the disease occasioned him, as its result, weakness. ورث and ارث and تراث and میراث all mean, what is inherited; an inheritance; a heritage whether property, rank, quality, nobility, etc. وارث means, an heir. الوارث as an epithet applied to God means, He Who remains after all creatures have perished (Lane). Primarily, الوراثة signifies the transfer of property, etc. from one to another without sale or gift. The Arabs say ورثت علما من فلان i.e., I gained or acquired knowledge from such a one (Mufradat).
Commentary:
The chief obstacle in the way of the hypocrites to accept Islam was that constant calls were made on Muslims to spend money in the cause of God and make sacrifices for it. They are told in this verse that their unwillingness to spend would eventually do them no good nor would it save their possessions from destruction.
The sentence, And to Allah belongs the heritage of the heavens and the earth, obviously does not mean that Allah will receive heavens and earth in inheritance from someone else. The word میراث rendered as "heritage" here signifies ownership. The word also means portion allotted to one, as in the verse الذین یرثون الفردوس i.e. those who shall inherit Paradise (23:12). Now, Paradise is not inherited by anyone; it is only received as an allotted portion from God.
d
4:38; 17:30; 25:68.
537
Mirath rendered as "heritage" here signifies "ownership." The word also means, portion allotted to one. See 23:12 where it is stated "those who shall inherit Paradise." Paradise is not inherited by anyone; it is only received as an allotted portion from God.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُوۡنُوۡا قَوّٰمِیۡنَ لِلّٰہِ شُہَدَآءَ بِالۡقِسۡطِ ۖ وَلَا یَجۡرِمَنَّکُمۡ شَنَاٰنُ قَوۡمٍ عَلٰۤی اَلَّا تَعۡدِلُوۡا ۚ اِعۡدِلُوۡا ہُوَ اَقۡرَبُ لِلتَّقۡوٰی ۖ وَاتَّقُوا اللّٰہَ ۚ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
4:136.
5:3; 11:90.
Commentary:
As the word قوام (for which see 4:35), mean one who performs his work thoroughly and ceaselessly, the expression, be steadfast in the cause of Allah, would mean that Muslims should take a firm hold of the commandments of God and carry them out completely and thoroughly and should never become lax or negligent.
The words, bearing witness in equity, mean that the Faithful should bear practical witness to the truth of Islam by becoming good Muslims and leading good lives in order to become examples for others. They also signify that the Muslims should convey the Message of Islam to others and thus become witnesses for them. As, however, propagation of Islam implies contact with other peoples, the verse fittingly ends with the commandment, let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. Surely no other religion gives such fair and just teachings about its enemies as does Islam. A true Muslim should act justly not only to other Muslims but also to all non-Muslims–even to those who are enemies of Islam.
The words, And fear Allah, surely Allah is aware of what you do, contain a stern warning that the just and equitable treatment of the enemy enjoined above should not be by way of show but should proceed from the heart and be based on the fear of God, from Whom nothing is hidden.
b
4:136.
c
5:3; 11:90.
a
4:136.
b
5:3; 11:90.
648
Commentary:
As the word قوام (for which see 4:35), mean one who performs his work thoroughly and ceaselessly, the expression, be steadfast in the cause of Allah, would mean that Muslims should take a firm hold of the commandments of God and carry them out completely and thoroughly and should never become lax or negligent.
The words, bearing witness in equity, mean that the Faithful should bear practical witness to the truth of Islam by becoming good Muslims and leading good lives in order to become examples for others. They also signify that the Muslims should convey the Message of Islam to others and thus become witnesses for them. As, however, propagation of Islam implies contact with other peoples, the verse fittingly ends with the commandment, let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. Surely no other religion gives such fair and just teachings about its enemies as does Islam. A true Muslim should act justly not only to other Muslims but also to all non-Muslims–even to those who are enemies of Islam.
The words, And fear Allah, surely Allah is aware of what you do, contain a stern warning that the just and equitable treatment of the enemy enjoined above should not be by way of show but should proceed from the heart and be based on the fear of God, from Whom nothing is hidden.
c
4:136.
d
5:3; 11:90.
اَمۡ حَسِبۡتُمۡ اَنۡ تُتۡرَکُوۡا وَلَمَّا یَعۡلَمِ اللّٰہُ الَّذِیۡنَ جٰہَدُوۡا مِنۡکُمۡ وَلَمۡ یَتَّخِذُوۡا مِنۡ دُوۡنِ اللّٰہِ وَلَا رَسُوۡلِہٖ وَلَا الۡمُؤۡمِنِیۡنَ وَلِیۡجَۃً ۚ وَاللّٰہُ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
قرآن مجید میں اس جگہ واؤ ہے‘ مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے پس ہم نے اور کا لفظ چھوڑ دیا ہے۔
3:143, 180; 20:3-4.
3:29; 4:140, 145; 9:23.
The verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers.
3:143, 180; 29:3-4.
3:29; 4:140, 145; 9:23.
Important Words:
ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).
Commentary:
This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.
The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.
c
3:143, 180; 20:3-4.
d
3:29; 4:140, 145; 9:23.
2
قرآن مجید میں اس جگہ واؤ ہے‘ مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے پس ہم نے اور کا لفظ چھوڑ دیا ہے۔
a
3:143, 180; 29:3-4.
b
3:29; 4:140, 145; 9:23.
1179
Important Words:
ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).
Commentary:
This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.
The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.
a
3:143, 180; 20:3-4.
b
3:29; 4:140, 145; 9:23.
1167
The verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers.
وَاِنَّ کُلًّا لَّمَّا لَیُوَفِّیَنَّہُمۡ رَبُّکَ اَعۡمٰلَہُمۡ ۚ اِنَّہٗ بِمَا یَعۡمَلُوۡنَ خَبِیۡرٌ
3:58; 16:97; 39:11.
3:58; 16:97; 39:11.
3:58; 16:97; 39:11.
Commentary:
There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.
b
3:58; 16:97; 39:11.
a
3:58; 16:97; 39:11.
1492
Commentary:
There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.
a
3:58; 16:97; 39:11.
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَتُصۡبِحُ الۡاَرۡضُ مُخۡضَرَّۃً ۗ اِنَّ اللّٰہَ لَطِیۡفٌ خَبِیۡرٌ
22:6; 30:51; 35:28; 39:22; 45:6.
22:6; 30:51; 35:28; 39:22; 45:6.
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
22:6; 30:51; 35:28; 39:22; 45:6.
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
e
22:6; 30:51; 35:28; 39:22; 45:6.
c
22:6; 30:51; 35:28; 39:22; 45:6.
2493
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
c
22:6; 30:51; 35:28; 39:22; 45:6.
1970
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
قُل لِّلۡمُؤۡمِنِیۡنَ یَغُضُّوۡا مِنۡ اَبۡصٰرِہِمۡ وَیَحۡفَظُوۡا فُرُوۡجَہُمۡ ۚ ذٰلِکَ اَزۡکٰی لَہُمۡ ۗ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا یَصۡنَعُوۡنَ
As stated above the Qur’an is not content with merely taking a superficial view of things but goes to their very root. According to it, every good or bad quality springs from a certain root. In the case of a good quality, the Qur’an enjoins that the root should be mastered and fully kept under control and, in the case of an evil, it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to restrain their looks when they happen to meet one another.
Furuj may also signify "senses."
Important Words:
یغضوا (restrain) is derived from غض. They say غض طرفه او بصرہ او من طرفه i.e. he restrained or lowered his eye or eyes; he blinked; he contracted his eye or eyes so as to wrinkle the lids; he contracted his eyelids and he looked; he contracted his eye or eyes and looked towards the ground, not opening his eye or eyes. غض صوته means, he lowered his voice (Lane & Aqrab).
Commentary:
As stated above the Quran is not content with merely taking a superficial view of things but goes to their very root. According to it every good or bad quality springs from a certain root. In the case of a good quality the Quran enjoins that the root should be mastered and fully kept under control and in the case of an evil it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to lower their gaze when they happen to meet one another.
905
如上所述, «古兰经» 不满足于仅仅看事物的外表, 而是要看事物的根底。根据这一点, 每一种好的或坏的品质都有它的根源。对于好的品质, «古兰经» 告诫说要把它的根源倍加掌握和管理;而对坏的品质, «古兰经» 力求根除和消灭它的根源, 这样以来堵塞通往邪恶的念头都是通过眼睛而进入脑海的, 因此, 现在注释的这节经文要求信仰的男女当他们不期而遇时要克制自己的视线。
906
فُرُوْج (Furuj) 也可以意指 “官能、理智、感觉”。
2613
Important Words:
یغضوا (restrain) is derived from غض. They say غض طرفه او بصرہ او من طرفه i.e. he restrained or lowered his eye or eyes; he blinked; he contracted his eye or eyes so as to wrinkle the lids; he contracted his eyelids and he looked; he contracted his eye or eyes and looked towards the ground, not opening his eye or eyes. غض صوته means, he lowered his voice (Lane & Aqrab).
Commentary:
As stated above the Quran is not content with merely taking a superficial view of things but goes to their very root. According to it every good or bad quality springs from a certain root. In the case of a good quality the Quran enjoins that the root should be mastered and fully kept under control and in the case of an evil it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to lower their gaze when they happen to meet one another.
2043
As stated above the Qur’an is not content with merely taking a superficial view of things but goes to their very root. According to it, every good or bad quality springs from a certain root. In the case of a good quality, the Qur’an enjoins that the root should be mastered and fully kept under control and, in the case of an evil, it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to restrain their looks when they happen to meet one another.
2043A
Furuj may also signify "senses."
۞ وَاَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ لَئِنۡ اَمَرۡتَہُمۡ لَیَخۡرُجُنَّ ۖ قُل لَّا تُقۡسِمُوۡا ۖ طَاعَۃٌ مَّعۡرُوۡفَۃٌ ۚ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
5:93; 64:13.
5:93; 64:13.
5:93; 64:13.
Important Words:
جھد أیمانھم (their strongest oaths). جھد means, he strove or laboured; he exerted himself; he employed himself vigorously or with energy; he took extraordinary pains. جھد فی الامر means, he did his utmost or used his utmost power in prosecuting the affair. جھد (jahdun) means, utmost power or ability or extraordinary painstaking, etc. جھد أیمانھم means, the most solemn; strongest or most forcible or energetic oaths (Lane & Aqrab).
b
5:93; 64:13.
b
5:93; 64:13.
2629
Important Words:
جھد أیمانھم (their strongest oaths). جھد means, he strove or laboured; he exerted himself; he employed himself vigorously or with energy; he took extraordinary pains. جھد فی الامر means, he did his utmost or used his utmost power in prosecuting the affair. جھد (jahdun) means, utmost power or ability or extraordinary painstaking, etc. جھد أیمانھم means, the most solemn; strongest or most forcible or energetic oaths (Lane & Aqrab).
b
5:93; 64:13.