رَءُوۡفٌ
Appears 11 times in Quran
Derived Words (4)
Words derived from the stem "رَءُوۡفٌ".
- Compassionate and Merciful to men
- Compassionate
- Compassionate
- Most Compassionate
- Compassionate
Occurrences in Quran
Found 11 verses containing "رَءُوۡفٌ".
وَکَذٰلِکَ جَعَلۡنٰکُمۡ اُمَّۃً وَّسَطًا لِّتَکُوۡنُوۡا شُہَدَآءَ عَلَی النَّاسِ وَیَکُوۡنَ الرَّسُوۡلُ عَلَیۡکُمۡ شَہِیۡدًا ۗ وَمَا جَعَلۡنَا الۡقِبۡلَۃَ الَّتِیۡ کُنۡتَ عَلَیۡہَاۤ اِلَّا لِنَعۡلَمَ مَنۡ یَّتَّبِعُ الرَّسُوۡلَ مِمَّنۡ یَّنۡقَلِبُ عَلٰی عَقِبَیۡہِ ۚ وَاِنۡ کَانَتۡ لَکَبِیۡرَۃً اِلَّا عَلَی الَّذِیۡنَ ہَدَی اللّٰہُ ۗ وَمَا کَانَ اللّٰہُ لِیُضِیۡعَ اِیۡمٰنَکُمۡ ۚ اِنَّ اللّٰہَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ
3:111.
22:79.
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
3:111.
22:79.
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
3:111.
22:79.
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
d
3:111.
e
22:79.
88
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
89
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
90
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
91
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
a
3:111.
b
22:79.
150
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
b
3:111.
c
22:79.
160
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
161
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
162
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
163
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
وَمِنَ النَّاسِ مَنۡ یَّشۡرِیۡ نَفۡسَہُ ابۡتِغَآءَ مَرۡضَاتِ اللّٰہِ ۗ وَاللّٰہُ رَءُوۡفٌۢ بِالۡعِبَادِ
3:31; 9:117; 57:10.
قرآن کریم میں چونکہ مَنْ کا لفظ ہے جو مفرد اور جمع دونوں کے لئے استعمال ہوتا ہے اس لئے ہم نے ترجمہ میں جمع کو مدِّنظر رکھا ہے۔ خواہ ضمیر واحد کی ہو کیونکہ لفظ مَنْ کی طرف واحد کی ضمیر بھی پھر سکتی ہے۔
3:31; 9:117; 57:10.
In contrast to the people mentioned in the previous verses there is a class of men whose sole concern is to seek the pleasure of Allah as if they had given away their souls for that very purpose.
3:31; 9:117; 57:10.
Important Words:
رؤوف (Compassionate) is derived from رأف. They say رأف به meaning, he pitied him, he was compassionate to him. رأفة(compassion) is like رحمة (mercy) but signifies greater tenderness, though the latter is certainly more extensive in meaning. رؤوف means, compassionate or pitiful, and is one of the attributes of God, though like رحیم it may also be applied to human beings as in 9:128 (Lane).
Commentary:
Having completed the description of an extreme type of man belonging to the first-mentioned class of people, i.e. those who seek only the things of this world, the Quran now describes a type of man belonging to the second-mentioned class, i.e. those who seek the good things of this world as well as of the next. And of these, it singles out here the noblest type whose aim is to seek the pleasure of God alone. To such men the good things of this world mean only such spiritual blessings as are vouchsafed to righteous men in this very world or such things as lead to the attainment thereof (2:202). Their sole concern is to seek the pleasure of their Lord, as if they had given away their souls for that very purpose. They use the things of this world, not because these things please them, but because God’s law has made them the support of a life which they find pleasure in devoting to the service of God. Thus they approach the things of this world not directly but through God. To such servants of His, God is indeed most Compassionate and His compassion for them has a good leaven of tenderness in it.
a
3:31; 9:117; 57:10.
3
قرآن کریم میں چونکہ مَنْ کا لفظ ہے جو مفرد اور جمع دونوں کے لئے استعمال ہوتا ہے اس لئے ہم نے ترجمہ میں جمع کو مدِّنظر رکھا ہے۔ خواہ ضمیر واحد کی ہو کیونکہ لفظ مَنْ کی طرف واحد کی ضمیر بھی پھر سکتی ہے۔
a
3:31; 9:117; 57:10.
214
Important Words:
رؤوف (Compassionate) is derived from رأف. They say رأف به meaning, he pitied him, he was compassionate to him. رأفة(compassion) is like رحمة (mercy) but signifies greater tenderness, though the latter is certainly more extensive in meaning. رؤوف means, compassionate or pitiful, and is one of the attributes of God, though like رحیم it may also be applied to human beings as in 9:128 (Lane).
Commentary:
Having completed the description of an extreme type of man belonging to the first-mentioned class of people, i.e. those who seek only the things of this world, the Quran now describes a type of man belonging to the second-mentioned class, i.e. those who seek the good things of this world as well as of the next. And of these, it singles out here the noblest type whose aim is to seek the pleasure of God alone. To such men the good things of this world mean only such spiritual blessings as are vouchsafed to righteous men in this very world or such things as lead to the attainment thereof (2:202). Their sole concern is to seek the pleasure of their Lord, as if they had given away their souls for that very purpose. They use the things of this world, not because these things please them, but because God’s law has made them the support of a life which they find pleasure in devoting to the service of God. Thus they approach the things of this world not directly but through God. To such servants of His, God is indeed most Compassionate and His compassion for them has a good leaven of tenderness in it.
a
3:31; 9:117; 57:10.
248
In contrast to the people mentioned in the previous verses there is a class of men whose sole concern is to seek the pleasure of Allah as if they had given away their souls for that very purpose.
یَوۡمَ تَجِدُ کُلُّ نَفۡسٍ مَّا عَمِلَتۡ مِنۡ خَیۡرٍ مُّحۡضَرًا وَّمَا عَمِلَتۡ مِنۡ سُوۡٓءٍ تَوَدُّ لَوۡ اَنَّ بَیۡنَہَا وَبَیۡنَہٗۤ اَمَدًۢا بَعِیۡدًا ۗ وَیُحَذِّرُکُمُ اللّٰہُ نَفۡسَہٗ ۗ وَاللّٰہُ رَءُوۡفٌۢ بِالۡعِبَادِ
18:50.
18:50.
18:50.
Important Words:
رؤوف (Most Compassionate) is one of the attributes of God. It is derived from رأف meaning, he pitied him or had compassion on him; he pitied or compassionated him tenderly or in the utmost degree (Lane & Aqrab).
Commentary:
For the meaning of the clause, And Allah cautions you against His punishment, see 3:29 above.
b
18:50.
a
18:50.
321
Important Words:
رؤوف (Most Compassionate) is one of the attributes of God. It is derived from رأف meaning, he pitied him or had compassion on him; he pitied or compassionated him tenderly or in the utmost degree (Lane & Aqrab).
Commentary:
For the meaning of the clause, And Allah cautions you against His punishment, see 3:29 above.
a
18:50.
لَّقَد تَّابَ اللّٰہُ عَلَی النَّبِیِّ وَالۡمُہٰجِرِیۡنَ وَالۡاَنۡصَارِ الَّذِیۡنَ اتَّبَعُوۡہُ فِیۡ سَاعَۃِ الۡعُسۡرَۃِ مِنۡۢ بَعۡدِ مَا کَادَ یَزِیۡغُ قُلُوۡبُ فَرِیۡقٍ مِّنۡہُمۡ ثُمَّ تَابَ عَلَیۡہِمۡ ۚ اِنَّہٗ بِہِمۡ رَءُوۡفٌ رَّحِیۡمٌ
تَابَ (Taba) 这个单词也可意指 “赐给了一个人恩惠或对他仁慈”, 因为在穆圣及其忠实的追随者的这种情况下, 这不是给予宽恕而是赐予报酬的时机。
The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward.
As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress.
Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress.
576
تَابَ (Taba) 这个单词也可意指 “赐给了一个人恩惠或对他仁慈”, 因为在穆圣及其忠实的追随者的这种情况下, 这不是给予宽恕而是赐予报酬的时机。
1264
Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress.
1221
The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward.
1222
As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress.
لَقَدۡ جَآءَکُمۡ رَسُوۡلٌ مِّنۡ اَنۡفُسِکُمۡ عَزِیۡزٌ عَلَیۡہِ مَا عَنِتُّمۡ حَرِیۡصٌ عَلَیۡکُمۡ بِالۡمُؤۡمِنِیۡنَ رَءُوۡفٌ رَّحِیۡمٌ
9:61.
9:61.
This verse may apply to both believers and disbelievers—preferably to the former—the opening part of it applying to disbelievers and the closing part to believers. To disbelievers it seems to say: "It grieves the Prophet to see you fall into trouble, i.e. although you subject him to all manner of persecution and privation, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you and make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble." To believers it says: "The Prophet is full of love, compassion and mercy for you, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with extreme kindness and mercy."
9:61.
Commentary:
This verse applies to both believers and disbelievers, the opening part of it applying to the latter and the closing part to the former. To disbelievers the verse says: It grieves the Prophet to see you fall into trouble, i.e. although you subjected the Prophet to all manner of persecutions and privations, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you or make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble. To believers the verse says: The Prophet is compassionate and merciful, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with kindness and mercy.
The attributes "compassionate and merciful" applied here to the Holy Prophet are also applied to God. As a matter of fact, the attributes of God are of two kinds: (1) تنزیھیة i.e. those that make Him distinct from His creation, e.g. رحمان (One Whose mercy extends to all); these are never applied to anyone except God. (2) تشبیھیة i.e. those in which He resembles other beings, e.g. رحیم (Merciful); for mercy is an attribute which may be shared, in however meagre a degree, by others also.
c
9:61.
c
9:61.
1275
Commentary:
This verse applies to both believers and disbelievers, the opening part of it applying to the latter and the closing part to the former. To disbelievers the verse says: It grieves the Prophet to see you fall into trouble, i.e. although you subjected the Prophet to all manner of persecutions and privations, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you or make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble. To believers the verse says: The Prophet is compassionate and merciful, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with kindness and mercy.
The attributes "compassionate and merciful" applied here to the Holy Prophet are also applied to God. As a matter of fact, the attributes of God are of two kinds: (1) تنزیھیة i.e. those that make Him distinct from His creation, e.g. رحمان (One Whose mercy extends to all); these are never applied to anyone except God. (2) تشبیھیة i.e. those in which He resembles other beings, e.g. رحیم (Merciful); for mercy is an attribute which may be shared, in however meagre a degree, by others also.
c
9:61.
1227
This verse may apply to both believers and disbelievers—preferably to the former—the opening part of it applying to disbelievers and the closing part to believers. To disbelievers it seems to say: "It grieves the Prophet to see you fall into trouble, i.e. although you subject him to all manner of persecution and privation, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you and make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble." To believers it says: "The Prophet is full of love, compassion and mercy for you, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with extreme kindness and mercy."
وَتَحۡمِلُ اَثۡقَالَکُمۡ اِلٰی بَلَدٍ لَّمۡ تَکُوۡنُوۡا بٰلِغِیۡہِ اِلَّا بِشِقِّ الۡاَنۡفُسِ ۚ اِنَّ رَبَّکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ
6:143; 36:73; 40:81.
6:143; 36:73; 40:81.
6:143; 36:73; 40:81.
Commentary:
When God has provided so many facilities for the physical journeys of man, how can He fail to provide similar facilities for his spiritual journey? To say that God is too exalted a Being to have such regard for the welfare of man as to provide for his spiritual needs is only a puerile pretext to deny Divine revelation. If God is Exalted, the verse seems to say, He is also Kind and Merciful to His creatures and therefore His solicitude for the spiritual wellbeing of man is not at all inconsistent with His Dignity and Majesty, and instead of detracting anything from His Glory, it rather enhances it. This Divinesolicitude for man’s welfare may metaphorically be called God’s carrying man’s burden for him.
The use of the word رءوف translated here as 'Compassionate' is intended to express that feeling of sympathy and love which one feels at seeing a person in trouble and distress. The verse means to say that as God is رءوف (Compassionate) He cannot bear to see man in distress.
a
6:143; 36:73; 40:81.
a
6:143; 36:73; 40:81.
1809
Commentary:
When God has provided so many facilities for the physical journeys of man, how can He fail to provide similar facilities for his spiritual journey? To say that God is too exalted a Being to have such regard for the welfare of man as to provide for his spiritual needs is only a puerile pretext to deny Divine revelation. If God is Exalted, the verse seems to say, He is also Kind and Merciful to His creatures and therefore His solicitude for the spiritual wellbeing of man is not at all inconsistent with His Dignity and Majesty, and instead of detracting anything from His Glory, it rather enhances it. This Divinesolicitude for man’s welfare may metaphorically be called God’s carrying man’s burden for him.
The use of the word رءوف translated here as 'Compassionate' is intended to express that feeling of sympathy and love which one feels at seeing a person in trouble and distress. The verse means to say that as God is رءوف (Compassionate) He cannot bear to see man in distress.
c
6:143; 36:73; 40:81.
اَوۡ یَاۡخُذَہُمۡ عَلٰی تَخَوُّفٍ فَاِنَّ رَبَّکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ
(Takhawwuf) 意为 “逐渐地” (Lane)。这节经文表明: 不信的人的力量将逐 渐衰弱, 或者经文表明: 在他们最终被克服之前, 他们会害怕被伊斯兰教的力量不断壮大和最终取得胜利。
Takhawwuf meaning "to take little by little" (Lane), the verse signifies that the power of disbelievers will gradually decline, or that before their final overthrow they would be seized with a consuming fear of the growing power of Islam and its ultimate triumph.
Important Words:
تخوف (process of gradual destruction) is derived from خاف which means, he feared, he was afraid.تخوفه means, he took by little and little from it or from its sides or he took from its extremities. They say تخوفنا السنة i.e. the year of drought took from us by little and little. تخوفنا حقی means, he diminished to me by little and little my right or due. The Quranic expression او یاخذھم علی تخوفmeans, or are they secure from His destroying them by causing them to suffer loss (by little and little) in their bodies and their possessions or cattle, and their fruits, etc.? (Lane).
Commentary:
The verse mentions another form of the punishment that would overtake the disbelievers of Mecca, viz. the tribes and territories which formerly owed allegiance to them would gradually break off their alliance with them and would join Muslims. This happened immediately before the conquest of Mecca.
The verse may also mean that even before their final overthrow, the Meccans would be seized with a consuming fear of the growing power of Islam and its ultimate triumph. This fear of the fast-increasing power of Muslims unnerved disbelievers and led to loss of the will to resist on their part which eventually brought about their complete downfall.
Mention of the Divine attributes of "Compassionate" and "Merciful," after referring to different forms of punishment that were to overtake disbelievers looks rather strange. The fact that the verse refers to Divine punishments which overtook disbelievers gradually and in stages, thus affording them many opportunities to save themselves by accepting Islam justifies the placing of the words "Compassionate" and "Merciful" at its end. Or the expression, Your Lord is indeed Compassionate, Merciful, may apply to Muslims, suggesting that whereas God was punishing disbelievers for their rejecting His Prophet, He was Compassionate and Merciful to Muslims because they had accepted him.
680
(Takhawwuf) 意为 “逐渐地” (Lane)。这节经文表明: 不信的人的力量将逐 渐衰弱, 或者经文表明: 在他们最终被克服之前, 他们会害怕被伊斯兰教的力量不断壮大和最终取得胜利。
1849
Important Words:
تخوف (process of gradual destruction) is derived from خاف which means, he feared, he was afraid.تخوفه means, he took by little and little from it or from its sides or he took from its extremities. They say تخوفنا السنة i.e. the year of drought took from us by little and little. تخوفنا حقی means, he diminished to me by little and little my right or due. The Quranic expression او یاخذھم علی تخوفmeans, or are they secure from His destroying them by causing them to suffer loss (by little and little) in their bodies and their possessions or cattle, and their fruits, etc.? (Lane).
Commentary:
The verse mentions another form of the punishment that would overtake the disbelievers of Mecca, viz. the tribes and territories which formerly owed allegiance to them would gradually break off their alliance with them and would join Muslims. This happened immediately before the conquest of Mecca.
The verse may also mean that even before their final overthrow, the Meccans would be seized with a consuming fear of the growing power of Islam and its ultimate triumph. This fear of the fast-increasing power of Muslims unnerved disbelievers and led to loss of the will to resist on their part which eventually brought about their complete downfall.
Mention of the Divine attributes of "Compassionate" and "Merciful," after referring to different forms of punishment that were to overtake disbelievers looks rather strange. The fact that the verse refers to Divine punishments which overtook disbelievers gradually and in stages, thus affording them many opportunities to save themselves by accepting Islam justifies the placing of the words "Compassionate" and "Merciful" at its end. Or the expression, Your Lord is indeed Compassionate, Merciful, may apply to Muslims, suggesting that whereas God was punishing disbelievers for their rejecting His Prophet, He was Compassionate and Merciful to Muslims because they had accepted him.
1549
Takhawwuf meaning "to take little by little" (Lane), the verse signifies that the power of disbelievers will gradually decline, or that before their final overthrow they would be seized with a consuming fear of the growing power of Islam and its ultimate triumph.
اَلَمۡ تَرَ اَنَّ اللّٰہَ سَخَّرَ لَکُمۡ مَّا فِی الۡاَرۡضِ وَالۡفُلۡکَ تَجۡرِیۡ فِی الۡبَحۡرِ بِاَمۡرِہٖ وَیُمۡسِکُ السَّمَآءَ اَنۡ تَقَعَ عَلَی الۡاَرۡضِ اِلَّا بِاِذۡنِہٖۤ ۗ اِنَّ اللّٰہَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ
16:15.
یعنی عذاب کے لئے قیدیں لگا دی ہیں کہ اس کے خاص حکم کے بغیر دنیا پر عذاب نہ آئے۔
16:15.
16:15; 35:13.
Commentary:
The verse constitutes a beautiful commentary on the futility of idol-worship and gives two very strong arguments against it. First, God is the Creator of the heavens and the earth. He has subjected all that is in the earth, in the sea and even in the air to the service of man. It is this Lord of all life Who is entitled to our worship and not the idols of wood and stone or those of man’s own fancy. Secondly, when God has pressed the whole universe into the service of man and has made him the lord of the whole creation and His own chief handiwork, it is foolish on his part to degrade himself so low as to worship anything besides God.
The verse possesses another significance. The realization that all things are created for the service of man draws our attention to the uses and properties of different objects and urges us to study them and then turn them to our benefit. It is this study of natural objects that led to new discoveries and inventions and consequently to the great material progress which the early Muslims made in the heyday of their intellectual glory.
b
16:15.
1
یعنی عذاب کے لئے قیدیں لگا دی ہیں کہ اس کے خاص حکم کے بغیر دنیا پر عذاب نہ آئے۔
b
16:15; 35:13.
2495
Commentary:
The verse constitutes a beautiful commentary on the futility of idol-worship and gives two very strong arguments against it. First, God is the Creator of the heavens and the earth. He has subjected all that is in the earth, in the sea and even in the air to the service of man. It is this Lord of all life Who is entitled to our worship and not the idols of wood and stone or those of man’s own fancy. Secondly, when God has pressed the whole universe into the service of man and has made him the lord of the whole creation and His own chief handiwork, it is foolish on his part to degrade himself so low as to worship anything besides God.
The verse possesses another significance. The realization that all things are created for the service of man draws our attention to the uses and properties of different objects and urges us to study them and then turn them to our benefit. It is this study of natural objects that led to new discoveries and inventions and consequently to the great material progress which the early Muslims made in the heyday of their intellectual glory.
b
16:15.
وَلَوۡلَا فَضۡلُ اللّٰہِ عَلَیۡکُمۡ وَرَحۡمَتُہٗ وَاَنَّ اللّٰہَ رَءُوۡفٌ رَّحِیۡمٌ
ہُوَ الَّذِیۡ یُنَزِّلُ عَلٰی عَبۡدِہٖۤ اٰیٰتٍۭ بَیِّنٰتٍ لِّیُخۡرِجَکُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ۚ وَاِنَّ اللّٰہَ بِکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ
c
22:17; 24:35; 58:6.
d
14:6; 33:44.
a
22:17; 24:35; 58:6.
b
14:6; 33:44; 65:12.
a
22:17; 24:35; 58:6.
b
14:6; 33:44.