قَوۡمِ
Appears 142 times in Quran
Derived Words (36)
Words derived from the stem "قَوۡمِ".
- for his people
- to his people
- people
- the people
- the people of
- my people
- his people
- thy people
- our people
- And the chief men of his people who disbelieved said
- O my people
- their respective peoples
- their own people
- their people
- And the answer of his people was no
- my people have treated me as a liar
- the wicked people
Occurrences in Quran
Found 142 verses containing "قَوۡمِ".
وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖ یٰقَوۡمِ اِنَّکُمۡ ظَلَمۡتُمۡ اَنۡفُسَکُمۡ بِاتِّخَاذِکُمُ الۡعِجۡلَ فَتُوۡبُوۡۤا اِلٰی بَارِئِکُمۡ فَاقۡتُلُوۡۤا اَنۡفُسَکُمۡ ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ عِنۡدَ بَارِئِکُمۡ فَتَابَ عَلَیۡکُمۡ ۚ اِنَّہٗ ہُوَ التَّوَّابُ الرَّحِیۡمُ
اَنْفُسَكُمْ (Anfusa-kum, 你们的恶欲) 的意思是你们的亲属; 你们的歹念。نَفْس (Nafs) 是 اَنْفُسْ (Anfus) 的单数, 也意谓感情; 欲望。古以色列人被命令通过禁欲来清洗他们的心灵的恶欲。«圣经»上说他们被命令: “杀你们的兄弟、朋友和邻居。” («出埃及记»32:27), 但这说法并没得到 «古兰经» 的证实, 按 «古兰经» 所说, 他们得到了宽恕 (4:154)。甚至他们的首领萨米里也并没有被处死 (20:98)。
فَاقْتُلُوْا اَنْفُسَکُمْ بائیبل سے پتہ لگتا ہے کہ بنی اسرائیل کو یہ حکم دیا گیا تھا کہ ہر بھائی اپنے بھائی کو‘ ہر دوست اپنے دوست کو اور ہر پڑوسی اپنے پڑوسی کو قتل کرے۔ چنانچہ بائیبل کے بیان کے مطابق اس دن تین ہزار آدمی مارے گئے (خروج باب۳۲۔ آیت۲۷۔ ۲۸) لیکن چونکہ تورات کی یہی تعلیم ہے کہ کسی شخص کو بغیر اس کے کہ اس نے کوئی اور آدمی قتل کیا ہو قتل کرنا ناجائز ہے اس لئے یہ معنے درست نہیں ہو سکتے اس کے مقابلہ میں بعض مفسرین نے اس کے معنے لفظی لئے ہیں اور کہا ہے کہ ہر شخص خود کشی کرے۔ لیکن خود کشی بھی جائز نہیں اس لئے یہی صورت باقی رہ جاتی ہے کہ ہم اس سارے واقعہ کو ایک
Anfusa-kum (your evil desires) means, your kith and kin; your evil desires. Nafs which is the singular of Anfus also means, passion; desire. The Israelites were commanded to purge their souls of evil desires through mortification. The biblical statement that they were commanded 'to slay every man his brother, every man his companion and every man his neighbour' (Exod. 32: 27) is not supported by the Qur’an according to which they were pardoned (4:154). Even their leader Samiri was not killed (20:98).
Important Words:
باری (Maker) is derived from بری which means, he shaped or fashioned a reed into a pen, or he shaped an arrow. باریmeans, one who forms or fashions a thing by cutting; one who shapes out or pares a thing. باری is to be distinguished from خالق for whereas the latter word means, one who brings a thing into existence according to the proper plan or measure, or one who brings a thing into existence from a state of nonexistence, the former word, i.e. باری signifies one who fashions a thing into its proper shape. Generally, however, باری is used as somewhat synonymous with خالق, for it is the formation of a shape which is the result in each case (Mufradat & Lane).
Commentary:
It appears from this verse that, although after the incident of calf-worship a general pardon was granted to the Israelites, yet it was thought essential to punish the ringleaders who were ordered to be slain. The clause فاقتلوا انفسکم does not mean "slay yourselves", but "slay your men or slay your kith and kin". The latter meaning is borne out by 2:85, where God says, you shall not turn your people out of your homes. Similarly, in 24:62, we read: When you enter houses, greet your people with salam. In these verses the expression انفسکم has been used in the sense of 'your people or your brethren'. See also 2:86 & 4:67.
Speaking of this incident, the Bible says: "Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men" (Exod. 32:27, 28).
In the above passage, the number of persons slain has been put at three thousand, but this is apparently an error. Similarly, the number of the Israelites who came out of Egypt is represented in the Bible as six hundred thousand (Exod. 12:37) which also is clearly wrong. Such a large number could not live as servants and labourers of the Egyptians, who themselves speak of them as "a small community" (the Quran, 26:55). The error has apparently arisen from a confusion of the words إلف (ilf) and ألف (alf), the former meaning "a family", and the latter "a thousand" (Aqrab). Really, there were only 600 families of the Israelites who lived in Egypt and who left the country under the leadership of Moses, but they were misconstrued into 600 thousands. Similarly, the number of persons slain could scarcely be three thousand. There were most likely only three families the leaders of which took part in setting up the calf for worship, and these were put to death, by their own kinsmen at the bidding of Moses.
The words فاقتلوا أنفسکم (slay yourselves) have also been construed as "kill your desires"–an interpretation borne out by the usage of the Arabic language. Some commentators prefer this interpretation to the one given above on the ground that the Israelites, having been forgiven by God at the intercession of Moses, could not have been ordered to slay their brethren, for such an order would have been incompatible with the forgiveness granted to them. This argument, however, does not appear to be sound for forgiveness of a people as a whole is not incompatible with the punishment of a few ringleaders.
The clause, turn ye therefore to your Maker, implies an exhortation to the Israelites to turn to their باری or Maker or Fashioner, which means that they should work a change or reformation in themselves.
54
اَنْفُسَكُمْ (Anfusa-kum, 你们的恶欲) 的意思是你们的亲属; 你们的歹念。نَفْس (Nafs) 是 اَنْفُسْ (Anfus) 的单数, 也意谓感情; 欲望。古以色列人被命令通过禁欲来清洗他们的心灵的恶欲。«圣经»上说他们被命令: “杀你们的兄弟、朋友和邻居。” («出埃及记»32:27), 但这说法并没得到 «古兰经» 的证实, 按 «古兰经» 所说, 他们得到了宽恕 (4:154)。甚至他们的首领萨米里也并没有被处死 (20:98)。
1
فَاقْتُلُوْا اَنْفُسَکُمْ بائیبل سے پتہ لگتا ہے کہ بنی اسرائیل کو یہ حکم دیا گیا تھا کہ ہر بھائی اپنے بھائی کو‘ ہر دوست اپنے دوست کو اور ہر پڑوسی اپنے پڑوسی کو قتل کرے۔ چنانچہ بائیبل کے بیان کے مطابق اس دن تین ہزار آدمی مارے گئے (خروج باب۳۲۔ آیت۲۷۔ ۲۸) لیکن چونکہ تورات کی یہی تعلیم ہے کہ کسی شخص کو بغیر اس کے کہ اس نے کوئی اور آدمی قتل کیا ہو قتل کرنا ناجائز ہے اس لئے یہ معنے درست نہیں ہو سکتے اس کے مقابلہ میں بعض مفسرین نے اس کے معنے لفظی لئے ہیں اور کہا ہے کہ ہر شخص خود کشی کرے۔ لیکن خود کشی بھی جائز نہیں اس لئے یہی صورت باقی رہ جاتی ہے کہ ہم اس سارے واقعہ کو ایک
61
Important Words:
باری (Maker) is derived from بری which means, he shaped or fashioned a reed into a pen, or he shaped an arrow. باریmeans, one who forms or fashions a thing by cutting; one who shapes out or pares a thing. باری is to be distinguished from خالق for whereas the latter word means, one who brings a thing into existence according to the proper plan or measure, or one who brings a thing into existence from a state of nonexistence, the former word, i.e. باری signifies one who fashions a thing into its proper shape. Generally, however, باری is used as somewhat synonymous with خالق, for it is the formation of a shape which is the result in each case (Mufradat & Lane).
Commentary:
It appears from this verse that, although after the incident of calf-worship a general pardon was granted to the Israelites, yet it was thought essential to punish the ringleaders who were ordered to be slain. The clause فاقتلوا انفسکم does not mean "slay yourselves", but "slay your men or slay your kith and kin". The latter meaning is borne out by 2:85, where God says, you shall not turn your people out of your homes. Similarly, in 24:62, we read: When you enter houses, greet your people with salam. In these verses the expression انفسکم has been used in the sense of 'your people or your brethren'. See also 2:86 & 4:67.
Speaking of this incident, the Bible says: "Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men" (Exod. 32:27, 28).
In the above passage, the number of persons slain has been put at three thousand, but this is apparently an error. Similarly, the number of the Israelites who came out of Egypt is represented in the Bible as six hundred thousand (Exod. 12:37) which also is clearly wrong. Such a large number could not live as servants and labourers of the Egyptians, who themselves speak of them as "a small community" (the Quran, 26:55). The error has apparently arisen from a confusion of the words إلف (ilf) and ألف (alf), the former meaning "a family", and the latter "a thousand" (Aqrab). Really, there were only 600 families of the Israelites who lived in Egypt and who left the country under the leadership of Moses, but they were misconstrued into 600 thousands. Similarly, the number of persons slain could scarcely be three thousand. There were most likely only three families the leaders of which took part in setting up the calf for worship, and these were put to death, by their own kinsmen at the bidding of Moses.
The words فاقتلوا أنفسکم (slay yourselves) have also been construed as "kill your desires"–an interpretation borne out by the usage of the Arabic language. Some commentators prefer this interpretation to the one given above on the ground that the Israelites, having been forgiven by God at the intercession of Moses, could not have been ordered to slay their brethren, for such an order would have been incompatible with the forgiveness granted to them. This argument, however, does not appear to be sound for forgiveness of a people as a whole is not incompatible with the punishment of a few ringleaders.
The clause, turn ye therefore to your Maker, implies an exhortation to the Israelites to turn to their باری or Maker or Fashioner, which means that they should work a change or reformation in themselves.
95
Anfusa-kum (your evil desires) means, your kith and kin; your evil desires. Nafs which is the singular of Anfus also means, passion; desire. The Israelites were commanded to purge their souls of evil desires through mortification. The biblical statement that they were commanded 'to slay every man his brother, every man his companion and every man his neighbour' (Exod. 32: 27) is not supported by the Qur’an according to which they were pardoned (4:154). Even their leader Samiri was not killed (20:98).
۞ وَاِذِ اسۡتَسۡقٰی مُوۡسٰی لِقَوۡمِہٖ فَقُلۡنَا اضۡرِبۡ بِّعَصَاکَ الۡحَجَرَ ۖ فَانۡفَجَرَتۡ مِنۡہُ اثۡنَتَا عَشۡرَۃَ عَیۡنًا ۖ قَدۡ عَلِمَ کُلُّ اُنَاسٍ مَّشۡرَبَہُمۡ ۖ کُلُوۡا وَاشۡرَبُوۡا مِنۡ رِّزۡقِ اللّٰہِ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
7:161.
اِضْرِبْ بِّعَصَاکَ الْحَجَر اس جگہ اَلْحَجَر ہے اور اَلْ کے معنے خاص چیز کے ہوتے ہیں۔ پس آیت کا صحیح ترجمہ یہ نہیں کہ ’’پتھر پر مار‘‘ بلکہ یہ ہے کہ ’’فلاں پتھر پر مار‘‘۔
7:161.
That at present there is no trace of the springs at that spot is nothing to be wondered at, because it is not yet definitely known in what particular region Moses performed his journey. Moreover, it is a matter of common experience that springs sometimes cease to flow and their mouths become closed abruptly in the mountains. The event referred to here occurred thousands of years ago and it is well known that sometimes a spring gushes forth, but soon the flow of water ceases and the spring runs dry. Often springs once flowing become so dry that no trace of them is left. Even as late as the end of the 15th century twelve springs actually flowed at this place. "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs (sic) have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one, who went into those parts in the end of the fifteenth century, tells us expressly that the water issued from twelve places of the
7:161.
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).
الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).
Commentary:
This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.
The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.
If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).
The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.
As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.
d
7:161.
1
اِضْرِبْ بِّعَصَاکَ الْحَجَر اس جگہ اَلْحَجَر ہے اور اَلْ کے معنے خاص چیز کے ہوتے ہیں۔ پس آیت کا صحیح ترجمہ یہ نہیں کہ ’’پتھر پر مار‘‘ بلکہ یہ ہے کہ ’’فلاں پتھر پر مار‘‘۔
b
7:161.
67
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).
الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).
Commentary:
This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.
The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.
If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).
The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.
As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.
b
7:161.
101
That at present there is no trace of the springs at that spot is nothing to be wondered at, because it is not yet definitely known in what particular region Moses performed his journey. Moreover, it is a matter of common experience that springs sometimes cease to flow and their mouths become closed abruptly in the mountains. The event referred to here occurred thousands of years ago and it is well known that sometimes a spring gushes forth, but soon the flow of water ceases and the spring runs dry. Often springs once flowing become so dry that no trace of them is left. Even as late as the end of the 15th century twelve springs actually flowed at this place. "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs (sic) have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one, who went into those parts in the end of the fifteenth century, tells us expressly that the water issued from twelve places of the
وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖۤ اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تَذۡبَحُوۡا بَقَرَۃً ۖ قَالُوۡۤا اَتَتَّخِذُنَا ہُزُوًا ۖ قَالَ اَعُوۡذُ بِاللّٰہِ اَنۡ اَکُوۡنَ مِنَ الۡجٰہِلِیۡنَ
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
4
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
74
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
وَلَمَّا بَرَزُوۡا لِجَالُوۡتَ وَجُنُوۡدِہٖ قَالُوۡا رَبَّنَاۤ اَفۡرِغۡ عَلَیۡنَا صَبۡرًا وَّثَبِّتۡ اَقۡدَامَنَا وَانۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
3:148, 201; 7:127.
2:287; 3:148.
Jalut spoken of in this verse does not signify a person but a people, while the word "forces" points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6: 1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6: 3) and formed "the forces" referred to in the verse.
3:148, 201; 7:127.
2:287; 3:148.
Commentary:
The trial by water referred to in the preceding verse and the subsequent exhortation mentioned in the concluding clause of that verse seem to have filled the Israelites with hope and courage. Consequently their prayer in the verse under comment does not betray a defeatist tendency as heretofore shown by them, but a buoyant spirit of hope and good cheer.
b
3:148, 201; 7:127.
c
2:287; 3:148.
a
3:148, 201; 7:127.
b
2:287; 3:148.
257
Commentary:
The trial by water referred to in the preceding verse and the subsequent exhortation mentioned in the concluding clause of that verse seem to have filled the Israelites with hope and courage. Consequently their prayer in the verse under comment does not betray a defeatist tendency as heretofore shown by them, but a buoyant spirit of hope and good cheer.
a
3:148, 201; 7:127.
b
2:287; 3:148.
311
Jalut spoken of in this verse does not signify a person but a people, while the word "forces" points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6: 1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6: 3) and formed "the forces" referred to in the verse.
لَا یُکَلِّفُ اللّٰہُ نَفۡسًا اِلَّا وُسۡعَہَا ۚ لَہَا مَا کَسَبَتۡ وَعَلَیۡہَا مَا اکۡتَسَبَتۡ ۗ رَبَّنَا لَا تُؤَاخِذۡنَاۤ اِنۡ نَّسِیۡنَاۤ اَوۡ اَخۡطَاۡنَا ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَیۡنَاۤ اِصۡرًا کَمَا حَمَلۡتَہٗ عَلَی الَّذِیۡنَ مِنۡ قَبۡلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَۃَ لَنَا بِہٖ ۖ وَاعۡفُ عَنَّا وَاغۡفِرۡ لَنَا وَارۡحَمۡنَاۤ ۚ اَنۡتَ مَوۡلٰٮنَا فَانۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
2:234.
3:148.
这一句有力驳斥了基督替世人赎罪而受难至死的教义。它体现了两个重要原则: (1) 安拉授予律令时, 对人类的能力和自然限制总是给以应有的关心的, (2) 道德上的纯洁并不一定要求完全没有一切种类的失误和缺点。期望人类所做的一切, 只是他们要诚意尽力争取做好事而避免罪恶的事。其他的可由永久仁慈的安拉来宽赦他们。因此, 不需要基督来替世人赎罪。
كَسَبَ (Kasaba) 这个字一般指做好事。اِكْتَسَبَ (Iktasaba) 一般指做恶事。两个字都出自相同词根, 而后者较着重地指行为一方。做好事的人, 即使他们是偶然或不是自觉地出力去做的, 将得到报答; 而做恶事的人, 只有在他们深思熟虑而有意识努力去犯这些罪行的, 才受到惩罚。
在一般情况下, نِسْيَان (Nisyan) 和 خَطِيْئَة (Khati’ah) 是不受惩罚的, 因为它们是无意的, 或缺少动机的; 而有意的或有动机的必须受到惩罚。但是, 这里这两个字的意思是 “忘记” 和 “错误”。如果加以应有的小心的话, 它们是可以避免的。
اِصْر (Isr) 的意思是: (1) 限制人们行动的一种负担; (2) 一种很重大的责任, 如果不能完成的话, 会使人受到应得的惩罚; (3) 一种罪恶或冒犯;以及 (4) 对罪恶行为的严厉惩罚。“ 求你使我们不致像前人一样担负重担!” 这句话, 并不意味着放在我们身上的负担要比前人身上的轻些。这句话的意思是, 求你保护我们不违背对你的许约, 这样可以使我们免于承担像前人所承担那样的背逆罪过。这是为保存和保护伊斯兰教以及保护穆斯林不会招致安拉不悦的一种集体的祈祷。
اَخَذَ : جب گناہ یا غلطی کے متعلق آئے تو اس کے معنے ہوتے ہیں عَاقَبَہٗ : اسے اس کے گناہ کی سزا دی (اقرب الموارد) یہاں پکڑنے کی بجائے سزا دینا ترجمہ کیا گیا ہے۔
اِصْرٌ کے معنے عہد‘ اقرار‘ ثقل‘ بوجھ اور اَلذَّنْبُ یعنی گناہ کے ہیں (اقرب) نیز وہ کام جو انسان کو نیکی سے روک دیں اور محروم کر دیں۔ جیسے قرآن کریم میں ہے وَ یَضَعُ عَنْھُمْ اِصْرَھُمْ (اعراف: ۱۵۸) نیز اِصْرٌ اس تاکیدی عہد کو بھی کہتے ہیں جو عہد شکن کو ثواب اور نیکیوں سے محروم کر دے (مفردات) اس آیت کا یہ مطلب نہیں کہ پہلے لوگوں پر زیادہ بوجھ تھا ہم پر کم ڈالیو۔ بلکہ مراد یہ ہے کہ جس طرح ان پر احکام الٰہی کے توڑنے پر ذمہ داری ڈالی گئی تھی اور وہ ثواب کے کاموں سے محروم ہو گئے تھے اسی طرح ہم پر ذمہ داری نہ ڈالی جائے۔ یعنی ہم عہد شکن ہو کر ثواب کے کاموں سے م
حَمَّلَہٗ: جَعَلَہٗ یَحْمِلُہٗ۔ اس سے بوجھ اٹھوایا (اقرب) اس سے مراد بھی عذاب ہے‘ یعنی ایسا عذاب ہم پر نہ آئے کہ ہم کچلے جائیں اور پھر اٹھنے کی طاقت نہ رہے۔ چنانچہ اس سے آگے ’’درگذر کر‘‘ کے الفاظ اس مفہوم کو واضح کر دیتے ہیں۔
قَوْمٌ کے معنے لوگوں کی ایک جماعت کے ہوتے ہیں۔ رشتہ داروں اور قریبیوں کے لئے بھی یہ لفظ بولا جاتا ہے (اقرب) پس قوم کے معنے لازما ً قوم کے نہیں ہوتے بلکہ ہر اس گروہ پر یہ لفظ بولا جاتا ہے جو ایک مقصد پر جمع ہوں۔ چونکہ کفار مسلمانوں کے خلاف جمع تھے اس لئے وہ ایک قوم کہلانے کے مستحق تھے۔ قَوْم کے معنے دشمنوں کے بھی ہوتے ہیں (اقرب) ان معنوں کی رو سے آیت کے یہ معنے ہوں گے کہ کافر دشمنوں کے خلاف ہماری مدد کر۔ یہ معنے زیادہ لطیف ہیں لیکن چونکہ عام طور پر لوگ ان معنوں سے واقف نہیں۔ میں نے ترجمہ مشہور معنوں کی رو سے کر دیا ہے تا طبائع پر گراں نہ گذرے۔
3:148.
See 2:234.
The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed.
The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort.
In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken.
Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God.
See 2:234.
3:148.
Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.
a
2:234.
b
3:148.
217
这一句有力驳斥了基督替世人赎罪而受难至死的教义。它体现了两个重要原则: (1) 安拉授予律令时, 对人类的能力和自然限制总是给以应有的关心的, (2) 道德上的纯洁并不一定要求完全没有一切种类的失误和缺点。期望人类所做的一切, 只是他们要诚意尽力争取做好事而避免罪恶的事。其他的可由永久仁慈的安拉来宽赦他们。因此, 不需要基督来替世人赎罪。
218
كَسَبَ (Kasaba) 这个字一般指做好事。اِكْتَسَبَ (Iktasaba) 一般指做恶事。两个字都出自相同词根, 而后者较着重地指行为一方。做好事的人, 即使他们是偶然或不是自觉地出力去做的, 将得到报答; 而做恶事的人, 只有在他们深思熟虑而有意识努力去犯这些罪行的, 才受到惩罚。
219
在一般情况下, نِسْيَان (Nisyan) 和 خَطِيْئَة (Khati’ah) 是不受惩罚的, 因为它们是无意的, 或缺少动机的; 而有意的或有动机的必须受到惩罚。但是, 这里这两个字的意思是 “忘记” 和 “错误”。如果加以应有的小心的话, 它们是可以避免的。
220
اِصْر (Isr) 的意思是: (1) 限制人们行动的一种负担; (2) 一种很重大的责任, 如果不能完成的话, 会使人受到应得的惩罚; (3) 一种罪恶或冒犯;以及 (4) 对罪恶行为的严厉惩罚。“ 求你使我们不致像前人一样担负重担!” 这句话, 并不意味着放在我们身上的负担要比前人身上的轻些。这句话的意思是, 求你保护我们不违背对你的许约, 这样可以使我们免于承担像前人所承担那样的背逆罪过。这是为保存和保护伊斯兰教以及保护穆斯林不会招致安拉不悦的一种集体的祈祷。
1
اَخَذَ : جب گناہ یا غلطی کے متعلق آئے تو اس کے معنے ہوتے ہیں عَاقَبَہٗ : اسے اس کے گناہ کی سزا دی (اقرب الموارد) یہاں پکڑنے کی بجائے سزا دینا ترجمہ کیا گیا ہے۔
2
اِصْرٌ کے معنے عہد‘ اقرار‘ ثقل‘ بوجھ اور اَلذَّنْبُ یعنی گناہ کے ہیں (اقرب) نیز وہ کام جو انسان کو نیکی سے روک دیں اور محروم کر دیں۔ جیسے قرآن کریم میں ہے وَ یَضَعُ عَنْھُمْ اِصْرَھُمْ (اعراف: ۱۵۸) نیز اِصْرٌ اس تاکیدی عہد کو بھی کہتے ہیں جو عہد شکن کو ثواب اور نیکیوں سے محروم کر دے (مفردات) اس آیت کا یہ مطلب نہیں کہ پہلے لوگوں پر زیادہ بوجھ تھا ہم پر کم ڈالیو۔ بلکہ مراد یہ ہے کہ جس طرح ان پر احکام الٰہی کے توڑنے پر ذمہ داری ڈالی گئی تھی اور وہ ثواب کے کاموں سے محروم ہو گئے تھے اسی طرح ہم پر ذمہ داری نہ ڈالی جائے۔ یعنی ہم عہد شکن ہو کر ثواب کے کاموں سے م
3
حَمَّلَہٗ: جَعَلَہٗ یَحْمِلُہٗ۔ اس سے بوجھ اٹھوایا (اقرب) اس سے مراد بھی عذاب ہے‘ یعنی ایسا عذاب ہم پر نہ آئے کہ ہم کچلے جائیں اور پھر اٹھنے کی طاقت نہ رہے۔ چنانچہ اس سے آگے ’’درگذر کر‘‘ کے الفاظ اس مفہوم کو واضح کر دیتے ہیں۔
4
قَوْمٌ کے معنے لوگوں کی ایک جماعت کے ہوتے ہیں۔ رشتہ داروں اور قریبیوں کے لئے بھی یہ لفظ بولا جاتا ہے (اقرب) پس قوم کے معنے لازما ً قوم کے نہیں ہوتے بلکہ ہر اس گروہ پر یہ لفظ بولا جاتا ہے جو ایک مقصد پر جمع ہوں۔ چونکہ کفار مسلمانوں کے خلاف جمع تھے اس لئے وہ ایک قوم کہلانے کے مستحق تھے۔ قَوْم کے معنے دشمنوں کے بھی ہوتے ہیں (اقرب) ان معنوں کی رو سے آیت کے یہ معنے ہوں گے کہ کافر دشمنوں کے خلاف ہماری مدد کر۔ یہ معنے زیادہ لطیف ہیں لیکن چونکہ عام طور پر لوگ ان معنوں سے واقف نہیں۔ میں نے ترجمہ مشہور معنوں کی رو سے کر دیا ہے تا طبائع پر گراں نہ گذرے۔
a
See 2:234.
b
3:148.
292A
Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.
a
3:148.
c
See 2:234.
359
The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed.
360
The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort.
361
In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken.
362
Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God.
وَمَا کَانَ قَوۡلَہُمۡ اِلَّاۤ اَنۡ قَالُوۡا رَبَّنَا اغۡفِرۡ لَنَا ذُنُوۡبَنَا وَاِسۡرَافَنَا فِیۡۤ اَمۡرِنَا وَثَبِّتۡ اَقۡدَامَنَا وَانۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
2:251, 287.
عربی میں اِسْرَاف کا لفظ ہے لیکن چونکہ یہ مصدر ہے جو مفرد اور جمع دونوں کے لئے آتا ہے ہم نے اردو کے لحاظ سے اس کا ترجمہ جمع کیا ہے یعنی ’’زیادتیاں‘‘۔
2:251, 287.
2:251, 287.
Commentary:
Each part of the prayer contained in this verse corresponds to the points mentioned in the previous one. In fact, success comes only by the help and grace of God. Human effort alone is not enough.
It should, however, be noted that, corresponding to the last part of the prayer in this verse, there is mentioned no corresponding effort on the part of believers in the preceding verse, thus indicating that final victory and success come solely through the grace of God and are not the result of our actions.
c
2:251, 287.
1
عربی میں اِسْرَاف کا لفظ ہے لیکن چونکہ یہ مصدر ہے جو مفرد اور جمع دونوں کے لئے آتا ہے ہم نے اردو کے لحاظ سے اس کا ترجمہ جمع کیا ہے یعنی ’’زیادتیاں‘‘۔
a
2:251, 287.
431
Commentary:
Each part of the prayer contained in this verse corresponds to the points mentioned in the previous one. In fact, success comes only by the help and grace of God. Human effort alone is not enough.
It should, however, be noted that, corresponding to the last part of the prayer in this verse, there is mentioned no corresponding effort on the part of believers in the preceding verse, thus indicating that final victory and success come solely through the grace of God and are not the result of our actions.
c
2:251, 287.
اَیۡنَمَا تَکُوۡنُوۡا یُدۡرِککُّمُ الۡمَوۡتُ وَلَوۡ کُنۡتُمۡ فِیۡ بُرُوۡجٍ مُّشَیَّدَۃٍ ۗ وَاِنۡ تُصِبۡہُمۡ حَسَنَۃٌ یَّقُوۡلُوۡا ہٰذِہٖ مِنۡ عِنۡدِ اللّٰہِ ۖ وَاِنۡ تُصِبۡہُمۡ سَیِّئَۃٌ یَّقُوۡلُوۡا ہٰذِہٖ مِنۡ عِنۡدِکَ ۚ قُلۡ کُلٌّ مِّنۡ عِنۡدِ اللّٰہِ ۖ فَمَالِ ہٰٓؤُلَآءِ الۡقَوۡمِ لَا یَکَادُوۡنَ یَفۡقَہُوۡنَ حَدِیۡثًا
62:9.
62:9.
The words either refer to the general physical law about the inevitability of death, or they may be taken as particularly addressed to the Hypocrites, who disobeyed the Divine command to fight, thinking that in this way they could avoid death.
The expression, All is from Allah, is true in this sense that God is the Final Controlling Power in the universe and whatever good or evil befalls man is attributable either to a general law of nature or to one or other of His special decrees.
62:9.
Important Words:
مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).
Commentary:
The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.
It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.
The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.
e
62:9.
e
62:9.
547
Important Words:
مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).
Commentary:
The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.
It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.
The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.
a
62:9.
635
The words either refer to the general physical law about the inevitability of death, or they may be taken as particularly addressed to the Hypocrites, who disobeyed the Divine command to fight, thinking that in this way they could avoid death.
636
The expression, All is from Allah, is true in this sense that God is the Final Controlling Power in the universe and whatever good or evil befalls man is attributable either to a general law of nature or to one or other of His special decrees.
وَلَا تَہِنُوۡا فِی ابۡتِغَآءِ الۡقَوۡمِ ۖ اِنۡ تَکُوۡنُوۡا تَاۡلَمُوۡنَ فَاِنَّہُمۡ یَاۡلَمُوۡنَ کَمَا تَاۡلَمُوۡنَ ۖ وَتَرۡجُوۡنَ مِنَ اللّٰہِ مَا لَا یَرۡجُوۡنَ ۗ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا
3:147.
3:147.
3:147.
Commentary:
The expression, you hope from Allah, does not merely signify "hoping to get a reward or recompense", but also includes "hoping to win the pleasure of God and attain His nearness." There can be no bigger incentive for making sacrifices in the cause of religion than the hope that one will thereby win the pleasure and nearness of one’s Lord and Master.
c
3:147.
a
3:147.
573
Commentary:
The expression, you hope from Allah, does not merely signify "hoping to get a reward or recompense", but also includes "hoping to win the pleasure of God and attain His nearness." There can be no bigger incentive for making sacrifices in the cause of religion than the hope that one will thereby win the pleasure and nearness of one’s Lord and Master.
a
3:147.
وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖ یٰقَوۡمِ اذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ اِذۡ جَعَلَ فِیۡکُمۡ اَنۡۢبِیَآءَ وَجَعَلَکُمۡ مُّلُوۡکًا وَّاٰتٰٮکُمۡ مَّا لَمۡ یُؤۡتِ اَحَدًا مِّنَ الۡعٰلَمِیۡنَ
1:7; 4:70; 19:59.
تاریخ سے ثابت ہے کہ بنی اسرائیل جب پہلے زمانہ میں ہجرت کرکے مصر گئے تو رفتہ رفتہ وہاں انہوں نے اس قدر غلبہ حاصل کر لیا کہ مصر کے بادشاہ بن گئے۔ چنانچہ بائبل میں بھی لکھا ہے ’’اور اسرائیل کی اولاد برومند اور کثیر التعداد اور فراواں اور نہایت زور آور ہوگئی۔ اور وہ ملک ان سے بھر گیا۔ تب مصر میں ایک نیا بادشاہ ہوا۔ جو یوسف کو نہیں جانتا تھا اور اس نے اپنی قوم کے لوگوں سے کہا۔ دیکھو اسرائیل ہم سے زیادہ اور قوی ہو گئے ہیں۔ سو آؤ ہم ان کے ساتھ حکمت سے پیش آئیں‘ تا نہ ہو کہ جب وہ اور زیادہ ہو جائیں اور اس وقت جنگ چھڑ جائے تو وہ ہمارے دشمنوں سے مل کر ہم سے لڑیں۔ اور ملک سے نکل
یعنی جن کی تاریخ بنی اسرائیل کے پاس محفوظ تھی۔
1:7; 4:70; 19:59.
The substitution of the word kum (you) instead of Fi-kum implies the hint that whereas each and every member of a nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, the followers of a Prophet are not sharers in his Prophethood.
1:7; 4:70; 19:59.
Commentary:
When speaking about the raising of the Prophets, the verse uses the word "among" which is omitted when the making of kings is mentioned. This is so because the mission of a Prophet was in those days confined to his own people to whom he was sent. Prophets have, therefore, been spoken of as being raised "among" them. But kings have to rule over foreign nations as well. In their case, therefore, the word has been dropped. Moreover, in the substitution of the word کم (you) instead of فیکم (among you) the allusion is to the fact that whereas each and every member of the nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, it is not so in the case of a Prophet.
It may be noted that the word عالمین (the peoples) as used in this verse does not mean "peoples of all times", but only the people of that particular age. See also 2:48.
Commentary:
The expression, ordained for you, contains a veiled promise to the effect that God would help them and make them victorious, if the Israelites only showed the courage to step forward and enter the Holy Land. But they did not possess the requisite faith and the requisite courage and so "turned losers". See vv. 25 & 27 below.
b
1:7; 4:70; 19:59.
2
تاریخ سے ثابت ہے کہ بنی اسرائیل جب پہلے زمانہ میں ہجرت کرکے مصر گئے تو رفتہ رفتہ وہاں انہوں نے اس قدر غلبہ حاصل کر لیا کہ مصر کے بادشاہ بن گئے۔ چنانچہ بائبل میں بھی لکھا ہے ’’اور اسرائیل کی اولاد برومند اور کثیر التعداد اور فراواں اور نہایت زور آور ہوگئی۔ اور وہ ملک ان سے بھر گیا۔ تب مصر میں ایک نیا بادشاہ ہوا۔ جو یوسف کو نہیں جانتا تھا اور اس نے اپنی قوم کے لوگوں سے کہا۔ دیکھو اسرائیل ہم سے زیادہ اور قوی ہو گئے ہیں۔ سو آؤ ہم ان کے ساتھ حکمت سے پیش آئیں‘ تا نہ ہو کہ جب وہ اور زیادہ ہو جائیں اور اس وقت جنگ چھڑ جائے تو وہ ہمارے دشمنوں سے مل کر ہم سے لڑیں۔ اور ملک سے نکل
3
یعنی جن کی تاریخ بنی اسرائیل کے پاس محفوظ تھی۔
a
1:7; 4:70; 19:59.
658
Commentary:
When speaking about the raising of the Prophets, the verse uses the word "among" which is omitted when the making of kings is mentioned. This is so because the mission of a Prophet was in those days confined to his own people to whom he was sent. Prophets have, therefore, been spoken of as being raised "among" them. But kings have to rule over foreign nations as well. In their case, therefore, the word has been dropped. Moreover, in the substitution of the word کم (you) instead of فیکم (among you) the allusion is to the fact that whereas each and every member of the nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, it is not so in the case of a Prophet.
It may be noted that the word عالمین (the peoples) as used in this verse does not mean "peoples of all times", but only the people of that particular age. See also 2:48.
Commentary:
The expression, ordained for you, contains a veiled promise to the effect that God would help them and make them victorious, if the Israelites only showed the courage to step forward and enter the Holy Land. But they did not possess the requisite faith and the requisite courage and so "turned losers". See vv. 25 & 27 below.
a
1:7; 4:70; 19:59.
730
The substitution of the word kum (you) instead of Fi-kum implies the hint that whereas each and every member of a nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, the followers of a Prophet are not sharers in his Prophethood.
یٰقَوۡمِ ادۡخُلُوا الۡاَرۡضَ الۡمُقَدَّسَۃَ الَّتِیۡ کَتَبَ اللّٰہُ لَکُمۡ وَلَا تَرۡتَدُّوۡا عَلٰۤی اَدۡبَارِکُمۡ فَتَنۡقَلِبُوۡا خٰسِرِیۡنَ
The expression, ordained for you, contains an implied promise that God would help them and make them victorious, if only the Israelites had the courage to enter the Holy Land.
731
The expression, ordained for you, contains an implied promise that God would help them and make them victorious, if only the Israelites had the courage to enter the Holy Land.