فٰسِقُوۡنَ
Appears 17 times in Quran
Derived Words (4)
Words derived from the stem "فٰسِقُوۡنَ".
- disobedient
- perfidious
- rebellious
- were disobedient
- wicked
- disobedient
- the disobedient
- the rebellious
- the transgressors
- disobedient
- the disobedient people
Occurrences in Quran
Found 17 verses containing "فٰسِقُوۡنَ".
کُنۡتُمۡ خَیۡرَ اُمَّۃٍ اُخۡرِجَتۡ لِلنَّاسِ تَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَتَنۡہَوۡنَ عَنِ الۡمُنۡکَرِ وَتُؤۡمِنُوۡنَ بِاللّٰہِ ۗ وَلَوۡ اٰمَنَ اَہۡلُ الۡکِتٰبِ لَکَانَ خَیۡرًا لَّہُمۡ ۚ مِّنۡہُمُ الۡمُؤۡمِنُوۡنَ وَاَکۡثَرُہُمُ الۡفٰسِقُوۡنَ
یعنی مسلمانوں کے سب سے بہتر ہونے کی یہ وجہ ہے کہ انہیں اپنے فائدہ کی بجائے سب دنیا کے فائدہ کے لئے پیدا کیا گیا ہے۔ کاش! مسلمان اس حکمت کو سمجھیں اور اس طرح ذلیل نہ ہوں۔
2:144.
3:105, 115; 7:158; 9:71; 31:18.
The verse not only claims that the Muslims are the best people—a big claim indeed—but also gives reasons for it: (1) They have been raised for the good of all mankind; and (2) it is their duty to enjoin good and forbid evil and believe in one God. The glory of the Muslims is subject to and governed by these two conditions.
2:144.
3:105, 115; 7:158; 9:71; 31:18.
Commentary:
The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).
The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.
The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.
It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.
b
2:144.
c
3:105, 115; 7:158; 9:71; 31:18.
271
本节经文不仅声称穆斯林是最优秀的人--------确实是一个大的宣称--------而且也说出了理由: (1)他们是为了人类的利益而成长起来的; (2) 劝善止恶、信仰独一的安拉是他们的责任。穆斯林的光荣取决于这两个条件, 并受它们的支配。
1
یعنی مسلمانوں کے سب سے بہتر ہونے کی یہ وجہ ہے کہ انہیں اپنے فائدہ کی بجائے سب دنیا کے فائدہ کے لئے پیدا کیا گیا ہے۔ کاش! مسلمان اس حکمت کو سمجھیں اور اس طرح ذلیل نہ ہوں۔
b
2:144.
c
3:105, 115; 7:158; 9:71; 31:18.
396
Commentary:
The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).
The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.
The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.
It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.
c
2:144.
d
3:105, 115; 7:158; 9:71; 31:18.
457
The verse not only claims that the Muslims are the best people—a big claim indeed—but also gives reasons for it: (1) They have been raised for the good of all mankind; and (2) it is their duty to enjoin good and forbid evil and believe in one God. The glory of the Muslims is subject to and governed by these two conditions.
وَلَقَدۡ اَنۡزَلۡنَاۤ اِلَیۡکَ اٰیٰتٍۭ بَیِّنٰتٍ ۖ وَّمَا یَکۡفُرُ بِہَاۤ اِلَّا الۡفٰسِقُوۡنَ
Commentary:
The verse purports to say that the denial of the Holy Prophet by the Jews, and for that matter by all other disbelievers, is quite unreasonable because his claim is based on convincing arguments and manifest Signs. The verse gives the lie to those who have the effrontery to assert that, according to the Quran, the Prophet of Islam showed no Signs. The greatest of the Signs shown by the Holy Prophet is the matchlessness of the Quran itself.
The word الفاسقون (the disobedient) occurring at the end of this verse means "those who first take upon themselves to observe what the Law orders and acknowledge its authority and then go against it" (Lane). This is a true picture of the Jews who rejected the Holy Prophet in spite of the fact that his coming had been foretold in their own Scriptures.
106
Commentary:
The verse purports to say that the denial of the Holy Prophet by the Jews, and for that matter by all other disbelievers, is quite unreasonable because his claim is based on convincing arguments and manifest Signs. The verse gives the lie to those who have the effrontery to assert that, according to the Quran, the Prophet of Islam showed no Signs. The greatest of the Signs shown by the Holy Prophet is the matchlessness of the Quran itself.
The word الفاسقون (the disobedient) occurring at the end of this verse means "those who first take upon themselves to observe what the Law orders and acknowledge its authority and then go against it" (Lane). This is a true picture of the Jews who rejected the Holy Prophet in spite of the fact that his coming had been foretold in their own Scriptures.
فَمَنۡ تَوَلّٰی بَعۡدَ ذٰلِکَ فَاُولٰٓئِکَ ہُمُ الۡفٰسِقُوۡنَ
5:48; 24:56.
5:48; 24:56.
b
5:48; 24:56.
a
5:48; 24:56.
371
Commentary:
The word فاسقون (transgressors) used in this verse may also be rendered as disobedient or breakers of promise. Both these meanings are applicable here.
a
5:48; 24:56.
وَلۡیَحۡکُمۡ اَہۡلُ الۡاِنۡجِیۡلِ بِمَاۤ اَنۡزَلَ اللّٰہُ فِیۡہِ ۚ وَمَنۡ لَّمۡ یَحۡکُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ فَاُولٰٓئِکَ ہُمُ الۡفٰسِقُوۡنَ
5:45, 46.
5:45, 46.
5:45-46.
Commentary:
The words, And let the People of the Gospel judge according to what Allah has revealed therein, do not mean that the Gospel is a Book of Law and that Christians should act upon the Law revealed in it, for the obvious reason that the Gospel is not a Book of Law, Jesus himself having followed the Law of Moses from which not a jot or tittle was to pass away till there had come the revelation of the perfect Law embodied in the Quran.
In fact, these words, like the similar ones contained in 5:45, do not enjoin obedience to any Law of Moses or Jesus but refer to the prophecies contained in the Torah and the Gospel about the Holy Prophet of Islam. Thus the present verse as well as 5:45 warns Jews and Christians that if they defied these prophecies and rejected the Holy Prophet, they would be regarded as "wrongdoers" and "rebellious" in the sight of God. For the Biblical prophecies about the Holy Prophet of Islam see note on 2:42, 90; and also John 16:7-13.
d
5:45, 46.
a
5:45-46.
679
Commentary:
The words, And let the People of the Gospel judge according to what Allah has revealed therein, do not mean that the Gospel is a Book of Law and that Christians should act upon the Law revealed in it, for the obvious reason that the Gospel is not a Book of Law, Jesus himself having followed the Law of Moses from which not a jot or tittle was to pass away till there had come the revelation of the perfect Law embodied in the Quran.
In fact, these words, like the similar ones contained in 5:45, do not enjoin obedience to any Law of Moses or Jesus but refer to the prophecies contained in the Torah and the Gospel about the Holy Prophet of Islam. Thus the present verse as well as 5:45 warns Jews and Christians that if they defied these prophecies and rejected the Holy Prophet, they would be regarded as "wrongdoers" and "rebellious" in the sight of God. For the Biblical prophecies about the Holy Prophet of Islam see note on 2:42, 90; and also John 16:7-13.
a
5:45, 46.
وَاَنِ احۡکُمۡ بَیۡنَہُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ وَلَا تَتَّبِعۡ اَہۡوَآءَہُمۡ وَاحۡذَرۡہُمۡ اَنۡ یَّفۡتِنُوۡکَ عَنۡۢ بَعۡضِ مَاۤ اَنۡزَلَ اللّٰہُ اِلَیۡکَ ۖ فَاِنۡ تَوَلَّوۡا فَاعۡلَمۡ اَنَّمَا یُرِیۡدُ اللّٰہُ اَنۡ یُّصِیۡبَہُمۡ بِبَعۡضِ ذُنُوۡبِہِمۡ ۗ وَاِنَّ کَثِیۡرًا مِّنَ النَّاسِ لَفٰسِقُوۡنَ
5:49.
17:74.
5:49.
17:74.
Important Words:
یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.
عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).
Commentary:
The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views.
d
5:49.
e
17:74.
a
5:49.
b
17:74.
681
Important Words:
یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.
عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).
Commentary:
The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views.
c
5:49.
d
17:74.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ ہَلۡ تَنۡقِمُوۡنَ مِنَّاۤ اِلَّاۤ اَنۡ اٰمَنَّا بِاللّٰہِ وَمَاۤ اُنۡزِلَ اِلَیۡنَا وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلُ وَاَنَّ اَکۡثَرَکُمۡ فٰسِقُوۡنَ
7:127; 60:2.
7:127; 60:2.
Hal is an interrogative particle which, when followed by illa, may signify, as in the present verse, a negative statement. The words besides the meaning given in the text may also mean, "you do not find fault with us but because we believe." Sometimes it is used to express a positive statement as in 76:2.
7:127; 60:2.
Important Words:
ھل (do you?) is an interrogative particle which, when followed by الا (except or but), may be translated in the form of a negative statement. Thus the words ھل تنقمون منا الا ان آمنا may also be rendered as, "you do not find fault with us but because we believe". Sometimes it is used in the sense of ان (verily) to express a positive statement as ھل اتی علی الانسان حین من الدھر i.e.Surely, there has come upon man a period of time, etc.
تنقمون (you find fault with) is formed from نقم. They say نقم منه i.e. he punished or exacted vengeance on him. نقم منه کذاmeans, he criticized him, found fault with him and severely disliked him for such an evil deed of his. ما تنقم منا means, what fault do you find with us, or what blame do you bring against us while we have committed no offence? (Aqrab). See also 3:5.
Commentary:
The verse drives home to Jews and Christians their folly in persecuting Muslims and finding fault with them. It seems, in effect, to say to them that the only offence which has made Muslims deserving of their persecution and criticism is that they believe in all the Prophets and all the Books of God; while before the advent of Islam they disbelieved in all these things. A Muslim not only believes in the Holy Prophet and the Quran but also in Moses and Jesus and all other Prophets, and looks upon what was revealed to each one of them as of Divine origin. Thus, the verse administers a subtle but very effective rebuke to Christians and Jews, whose Prophets Islam calls upon its followers to respect and honour as true Messengers of God. The verse may equally apply to the opponents of every other Prophet, because the attitude of the rejecters of all Prophets of God and the reason for their persecuting believers are invariably the same.
e
7:127; 60:2.
a
7:127; 60:2.
690
Important Words:
ھل (do you?) is an interrogative particle which, when followed by الا (except or but), may be translated in the form of a negative statement. Thus the words ھل تنقمون منا الا ان آمنا may also be rendered as, "you do not find fault with us but because we believe". Sometimes it is used in the sense of ان (verily) to express a positive statement as ھل اتی علی الانسان حین من الدھر i.e.Surely, there has come upon man a period of time, etc.
تنقمون (you find fault with) is formed from نقم. They say نقم منه i.e. he punished or exacted vengeance on him. نقم منه کذاmeans, he criticized him, found fault with him and severely disliked him for such an evil deed of his. ما تنقم منا means, what fault do you find with us, or what blame do you bring against us while we have committed no offence? (Aqrab). See also 3:5.
Commentary:
The verse drives home to Jews and Christians their folly in persecuting Muslims and finding fault with them. It seems, in effect, to say to them that the only offence which has made Muslims deserving of their persecution and criticism is that they believe in all the Prophets and all the Books of God; while before the advent of Islam they disbelieved in all these things. A Muslim not only believes in the Holy Prophet and the Quran but also in Moses and Jesus and all other Prophets, and looks upon what was revealed to each one of them as of Divine origin. Thus, the verse administers a subtle but very effective rebuke to Christians and Jews, whose Prophets Islam calls upon its followers to respect and honour as true Messengers of God. The verse may equally apply to the opponents of every other Prophet, because the attitude of the rejecters of all Prophets of God and the reason for their persecuting believers are invariably the same.
c
7:127; 60:2.
762
Hal is an interrogative particle which, when followed by illa, may signify, as in the present verse, a negative statement. The words besides the meaning given in the text may also mean, "you do not find fault with us but because we believe." Sometimes it is used to express a positive statement as in 76:2.
وَلَوۡ کَانُوۡا یُؤۡمِنُوۡنَ بِاللّٰہِ وَالنَّبِیِّ وَمَاۤ اُنۡزِلَ اِلَیۡہِ مَا اتَّخَذُوۡہُمۡ اَوۡلِیَآءَ وَلٰکِنَّ کَثِیۡرًا مِّنۡہُمۡ فٰسِقُوۡنَ
The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1: 21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18.
Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52).
712
Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52).
784
The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1: 21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18.
اَلۡمُنٰفِقُوۡنَ وَالۡمُنٰفِقٰتُ بَعۡضُہُمۡ مِّنۡۢ بَعۡضٍ ۚ یَاۡمُرُوۡنَ بِالۡمُنۡکَرِ وَیَنۡہَوۡنَ عَنِ الۡمَعۡرُوۡفِ وَیَقۡبِضُوۡنَ اَیۡدِیَہُمۡ ۚ نَسُوا اللّٰہَ فَنَسِیَہُمۡ ۗ اِنَّ الۡمُنٰفِقِیۡنَ ہُمُ الۡفٰسِقُوۡنَ
59:20.
59:20.
Munafiq is from an-Nafaq which means, a hole or passage in the earth leading up to some place through an opening at the other end, and an-Nifaq means, entering faith through one door and leaving it through another (Aqrab).
Nisyan generally meaning "forgetfulness" really means, one’s ceasing to think of a person or a thing either owing to loss of memory or negligence or doing it deliberately. When used about God the word means severing of His connection with a person by way of punishment or ceasing to think of him with feelings of love and affection (Mufradat).
59:20.
Important Words:
المنافقون (the hypocrites) is derived from نافق which is derived from نفق. They say نفق الشیء i.e. the thing became diminished; or it became spent up and perished. نفقت السلعة means, the merchandise was in much demand. نفقت السوق means, the market became brisk, its goods selling quickly. نفق الرجل means, the man expired. نفق الیربوع means, the rat came out of its hole in the earth. انفق ماله mean, he spent freely and constantly so as to reduce or exhaust his wealth. نافق فی المحبة means, he acted hypocritically in respect of love. نافق الرجل فی الدین means, the man concealed disbelief in the heart and expressed belief with his tongue. نافق الیربوع means, the rat known as yarbu‘ betook itself to its hole. النافقاء means, a hole in the earth having two open ends which the rat enters concealing one end and leaving the other exposed, so that in time of danger it may avail itself of the concealed end and escape through it. النفق means, a hole or passage through earth leading up to some place through an opening at the other end. النفاق means, entering faith through one door and leaving it through another; acting hypocritically. المنافق means, one who conceals disbelief in his heart and expresses belief with his tongue; a hypocrite (Aqrab, Taj & Mufradat). Though hypocrites have been mentioned in the Quran as early as in 2:9, the word منافق(hypocrite) has been first used in 4:62.
نسیھم (He has neglected them). نسیان generally meaning "forgetfulness", does not always signify the act of forgetting. Truly speaking, نسیان means, one’s ceasing to think of a person or a thing either owing to loss of memory or owing to negligence. The Quran says لا تنسوا الفضل بینکم i.e. do not cease (lit. do not forget) to do good to one another. In fact, when the word نسیان is used about God, it never means "forgetting" but simply cutting off connection by way of punishment or ceasing to think of a person with feelings of love and affection (Mufradat).
Commentary:
This verse mentions some of the signs by which hypocrites can be distinguished from true believers. These signs are: (1) that the hypocrites form a sort of inner society among themselves, shunning true believers and being inter-connected with one another; (2) that they enjoin evil; (3) that they forbid good; (4) that they do not spend in the cause of God, keeping their hands closed; (5) that they neglect Allah and His commandments; (6) that, as a consequence, God too neglects them and they do not enjoy Divine help in their works; and (7) that they are disobedient to God, always seeking to evade His behests.
b
59:20.
a
59:20.
1221
Important Words:
المنافقون (the hypocrites) is derived from نافق which is derived from نفق. They say نفق الشیء i.e. the thing became diminished; or it became spent up and perished. نفقت السلعة means, the merchandise was in much demand. نفقت السوق means, the market became brisk, its goods selling quickly. نفق الرجل means, the man expired. نفق الیربوع means, the rat came out of its hole in the earth. انفق ماله mean, he spent freely and constantly so as to reduce or exhaust his wealth. نافق فی المحبة means, he acted hypocritically in respect of love. نافق الرجل فی الدین means, the man concealed disbelief in the heart and expressed belief with his tongue. نافق الیربوع means, the rat known as yarbu‘ betook itself to its hole. النافقاء means, a hole in the earth having two open ends which the rat enters concealing one end and leaving the other exposed, so that in time of danger it may avail itself of the concealed end and escape through it. النفق means, a hole or passage through earth leading up to some place through an opening at the other end. النفاق means, entering faith through one door and leaving it through another; acting hypocritically. المنافق means, one who conceals disbelief in his heart and expresses belief with his tongue; a hypocrite (Aqrab, Taj & Mufradat). Though hypocrites have been mentioned in the Quran as early as in 2:9, the word منافق(hypocrite) has been first used in 4:62.
نسیھم (He has neglected them). نسیان generally meaning "forgetfulness", does not always signify the act of forgetting. Truly speaking, نسیان means, one’s ceasing to think of a person or a thing either owing to loss of memory or owing to negligence. The Quran says لا تنسوا الفضل بینکم i.e. do not cease (lit. do not forget) to do good to one another. In fact, when the word نسیان is used about God, it never means "forgetting" but simply cutting off connection by way of punishment or ceasing to think of a person with feelings of love and affection (Mufradat).
Commentary:
This verse mentions some of the signs by which hypocrites can be distinguished from true believers. These signs are: (1) that the hypocrites form a sort of inner society among themselves, shunning true believers and being inter-connected with one another; (2) that they enjoin evil; (3) that they forbid good; (4) that they do not spend in the cause of God, keeping their hands closed; (5) that they neglect Allah and His commandments; (6) that, as a consequence, God too neglects them and they do not enjoy Divine help in their works; and (7) that they are disobedient to God, always seeking to evade His behests.
c
59:20.
1196
Munafiq is from an-Nafaq which means, a hole or passage in the earth leading up to some place through an opening at the other end, and an-Nifaq means, entering faith through one door and leaving it through another (Aqrab).
1197
Nisyan generally meaning "forgetfulness" really means, one’s ceasing to think of a person or a thing either owing to loss of memory or negligence or doing it deliberately. When used about God the word means severing of His connection with a person by way of punishment or ceasing to think of him with feelings of love and affection (Mufradat).
کَیۡفَ وَاِنۡ یَّظۡہَرُوۡا عَلَیۡکُمۡ لَا یَرۡقُبُوۡا فِیۡکُمۡ اِلًّا وَّلَا ذِمَّۃً ۚ یُرۡضُوۡنَکُمۡ بِاَفۡوٰہِہِمۡ وَتَاۡبٰی قُلُوۡبُہُمۡ وَاَکۡثَرُہُمۡ فٰسِقُوۡنَ
9:10.
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
9:10.
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
9:10.
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
3
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
b
9:10.
1171
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
1160
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
1161
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
وَلَا تُصَلِّ عَلٰۤی اَحَدٍ مِّنۡہُمۡ مَّاتَ اَبَدًا وَّلَا تَقُمۡ عَلٰی قَبۡرِہٖۤ ۖ اِنَّہُمۡ کَفَرُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَمَاتُوۡا وَہُمۡ فٰسِقُوۡنَ
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
1236
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.