وَدَّ
Appears 13 times in Quran
Derived Words (26)
Words derived from the stem "وَدَّ".
- would fain
- blackened
- faces will be black
- out of love
- in love
- love
- has not forsaken thee
- wish
- offering them love
- would fain
- offering them love
- sending them messages of love in secret
- love between you and those of them with whom you are now at enmity
Occurrences in Quran
Found 13 verses containing "وَدَّ".
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا ٱلَّذِينَ ٱسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَٰنِكُمْ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
10:27, 28; 39:61; 80:39-43.
10:27, 28; 39:61; 80:39-43.
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
10:27, 28; 39:61; 80:39-43.
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
d
10:27, 28; 39:61; 80:39-43.
a
10:27, 28; 39:61; 80:39-43.
393
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
c
10:27, 28; 39:61; 80:39-43.
455
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
وَدَّ كَثِيرٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ لَوْ يَرُدُّونَكُم مِّنۢ بَعْدِ إِيمَٰنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْحَقُّ ۖ فَٱعْفُوا۟ وَٱصْفَحُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦٓ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
3:101, 150; 4:90.
5:14.
5:53; 16:34.
3:101, 150; 4:90.
a5:14.
b5:53; 16:34.
Important Words:
فاعفوا (forgive) is derived from عفا. They say عفا عنه or عفا له or عفا ذنبه or عفا عن ذنبه meaning, he forgave and pardoned him and did not resort to punishment; he connived at his fault or offence. عفا الله عنه means, God obliterated the traces of his sin. عفا عن الشیء means, he withheld or restrained himself from it (Aqrab).
اصفحوا (turn away) is derived from صفح. They say صفح عنه meaning, he turned his face from it, he avoided it and left it alone; he pardoned him his sin. الصفح means, the side of a thing; or the side of a face, i.e. the cheek, etc. (Aqrab).
امر (decree). The verb امر means, he commanded or he enjoined or he asked. So امر means, a command; an order; a decree; a judgement; an affair; a thing; a condition or state; an event. امرالله means, the promised or the decreed punishment of God (Aqrab & Lane).
Commentary:
By manifold devices, some of which have been referred to above, the Jews wished to lead the Muslims astray, and their designs had their basis in jealousy. Muslims are exhorted not to quarrel with them but to wait patiently in a spirit of forbearance, till God Himself should finally decide the matter.
As explained under Important Words above, there is a subtle distinction between the meanings of عفو (forgive) and صفح(turn away). Whereas the former means, abstaining from punishment, the latter signifies, turning one’s face away or leaving a thing alone. By using the words together, God exhorts Muslims not only to forgive the Jews and refrain from punishing them for their overt hostile acts and covert machinations, but to leave them alone and remain aloof from them till God Himself opened out a way for them, which He eventually did, as soon afterwards the Jews themselves declared war against the Muslims.
It is wrong to think that the words, till Allah brings His decree, refer to aggressive war. It is God’s general decree or judgement that is meant here, as may be inferred from the words that follow, viz. surely, Allah has the power to do all that He wills. Some of the Jews embraced Islam and the rest perished as a result of divine punishment.
The phrase, out of envy from themselves, means that the Holy Prophet had done nothing to excite their jealousy, but that it was their own evil nature that had given rise to it. The disease of حسد (jealousy) originated in their own hearts and had no infection from outside.
a
5:53; 16:34.
b
5:14.
d
3:101, 150; 4:90.
a
3:101, 150; 4:90.
b
a5:14.
c
b5:53; 16:34.
116
Important Words:
فاعفوا (forgive) is derived from عفا. They say عفا عنه or عفا له or عفا ذنبه or عفا عن ذنبه meaning, he forgave and pardoned him and did not resort to punishment; he connived at his fault or offence. عفا الله عنه means, God obliterated the traces of his sin. عفا عن الشیء means, he withheld or restrained himself from it (Aqrab).
اصفحوا (turn away) is derived from صفح. They say صفح عنه meaning, he turned his face from it, he avoided it and left it alone; he pardoned him his sin. الصفح means, the side of a thing; or the side of a face, i.e. the cheek, etc. (Aqrab).
امر (decree). The verb امر means, he commanded or he enjoined or he asked. So امر means, a command; an order; a decree; a judgement; an affair; a thing; a condition or state; an event. امرالله means, the promised or the decreed punishment of God (Aqrab & Lane).
Commentary:
By manifold devices, some of which have been referred to above, the Jews wished to lead the Muslims astray, and their designs had their basis in jealousy. Muslims are exhorted not to quarrel with them but to wait patiently in a spirit of forbearance, till God Himself should finally decide the matter.
As explained under Important Words above, there is a subtle distinction between the meanings of عفو (forgive) and صفح(turn away). Whereas the former means, abstaining from punishment, the latter signifies, turning one’s face away or leaving a thing alone. By using the words together, God exhorts Muslims not only to forgive the Jews and refrain from punishing them for their overt hostile acts and covert machinations, but to leave them alone and remain aloof from them till God Himself opened out a way for them, which He eventually did, as soon afterwards the Jews themselves declared war against the Muslims.
It is wrong to think that the words, till Allah brings His decree, refer to aggressive war. It is God’s general decree or judgement that is meant here, as may be inferred from the words that follow, viz. surely, Allah has the power to do all that He wills. Some of the Jews embraced Islam and the rest perished as a result of divine punishment.
The phrase, out of envy from themselves, means that the Holy Prophet had done nothing to excite their jealousy, but that it was their own evil nature that had given rise to it. The disease of حسد (jealousy) originated in their own hearts and had no infection from outside.
a
3:101, 150; 4:90.
b
5:14.
c
5:53; 16:34.
وَدَّت طَّآئِفَةٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
4:90.
4:90.
The simplicity, straightforwardness and perfection of the religion of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer, though not unpsychological, course that they begin to wish that Muslims may become like themselves.
Taking the word Dalalah in the sense of ruin (40:35) the expression Yudillunakum (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
4:90.
Commentary:
The simplicity, straightforwardness and perfection of the faith of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer though not unpsychological course that they begin to wish that Muslims may become like themselves.
Taking the word ضلالة in the sense of ruin (see 2:27), the expression یضلونکم (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
f
4:90.
a
4:90.
358
Commentary:
The simplicity, straightforwardness and perfection of the faith of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer though not unpsychological course that they begin to wish that Muslims may become like themselves.
Taking the word ضلالة in the sense of ruin (see 2:27), the expression یضلونکم (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
e
4:90.
427A
The simplicity, straightforwardness and perfection of the religion of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer, though not unpsychological, course that they begin to wish that Muslims may become like themselves.
Taking the word Dalalah in the sense of ruin (40:35) the expression Yudillunakum (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
وَلَئِنْ أَصَٰبَكُمْ فَضْلٌ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ يَٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ ٱلصَّلَوٰةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوٓا۟ أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا۟ فَلْيَكُونُوا۟ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا۟ فَلْيُصَلُّوا۟ مَعَكَ وَلْيَأْخُذُوا۟ حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَٰحِدَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰٓ أَن تَضَعُوٓا۟ أَسْلِحَتَكُمْ ۖ وَخُذُوا۟ حِذْرَكُمْ ۗ إِنَّ ٱللَّهَ أَعَدَّ لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
571
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
660
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
661
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
۞ لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةً لِّلَّذِينَ ءَامَنُوا۟ ٱلْيَهُودَ وَٱلَّذِينَ أَشْرَكُوا۟ ۖ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
391
قِسِّيْس (Qissis) 的意思是有知识或科学知识的基督徒的首脑人物; 一个明智而有学识的人 (Lane)。
392
رُهْبَانْ (Ruhban) 是 رَاهِبْ (Rahib) 的复数, 意思是: 苦行者、基督教修道士; 宗教隐士; 在修道院或其密室中把自己贡献给宗教工作或修业的人。(Lane)
713
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
785
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
786
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
787
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
وَقَالَ إِنَّمَا ٱتَّخَذْتُم مِّن دُونِ ٱللَّهِ أَوْثَٰنًا مَّوَدَّةَ بَيْنِكُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ يَوْمَ ٱلْقِيَٰمَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ وَيَلْعَنُ بَعْضُكُم بَعْضًا وَمَأْوَىٰكُمُ ٱلنَّارُ وَمَا لَكُم مِّن نَّٰصِرِينَ
16:87.
یعنی تمہارا مذہب دلیل پر مبنی نہیں بلکہ اپنی قوم کے لوگوں کو اپنی طرف مائل کرنے کے لئے ہے۔ سچا دین ہمیشہ دلیلوں پر قائم ہوتا ہے۔ مگر کفار کے دین کی بنیاد اس بات پر ہوتی ہے کہ دنیا کے لوگ خوش ہو جائیں خواہ خداتعالیٰ ناراض ہی ہو جائے۔ لیکن اس کے نتیجہ میں اس دنیا میں بھی ایسا وقت آتا ہے کہ جن کو خوش کرنے کے لئے کافر سچائی کا انکار کرتے ہیں وہی ان کے مخالف ہو جاتے ہیں اور اگلے جہان میں بھی ایسا وقت آئے گا۔ اور یہ دنیا کے دوست اس وقت کوئی کام نہ دیں گے۔
16:87.
The expression, Mawaddata Bainikum, may mean: (1) Social relations or the desire to win each other’s love are the basis of your idolatrous ideals and practices. (2) You have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community.
16:87.
Commentary:
The expression مودة بینکم may be interpreted as follows:
(1) Social relations or the desire to win each other’s love and not reason or sound arguments are the basis of your idolatrous ideals and practices; or
(2) you have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community; or
(3) your idolatrous practices have proceeded from your love of each other, i.e. first you conceived love and affection for some persons and then let that love degenerate into their worship.
e
16:87.
1
یعنی تمہارا مذہب دلیل پر مبنی نہیں بلکہ اپنی قوم کے لوگوں کو اپنی طرف مائل کرنے کے لئے ہے۔ سچا دین ہمیشہ دلیلوں پر قائم ہوتا ہے۔ مگر کفار کے دین کی بنیاد اس بات پر ہوتی ہے کہ دنیا کے لوگ خوش ہو جائیں خواہ خداتعالیٰ ناراض ہی ہو جائے۔ لیکن اس کے نتیجہ میں اس دنیا میں بھی ایسا وقت آتا ہے کہ جن کو خوش کرنے کے لئے کافر سچائی کا انکار کرتے ہیں وہی ان کے مخالف ہو جاتے ہیں اور اگلے جہان میں بھی ایسا وقت آئے گا۔ اور یہ دنیا کے دوست اس وقت کوئی کام نہ دیں گے۔
a
16:87.
2958
Commentary:
The expression مودة بینکم may be interpreted as follows:
(1) Social relations or the desire to win each other’s love and not reason or sound arguments are the basis of your idolatrous ideals and practices; or
(2) you have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community; or
(3) your idolatrous practices have proceeded from your love of each other, i.e. first you conceived love and affection for some persons and then let that love degenerate into their worship.
b
16:87.
2248
The expression, Mawaddata Bainikum, may mean: (1) Social relations or the desire to win each other’s love are the basis of your idolatrous ideals and practices. (2) You have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community.
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
4:2; 7:190; 16:73; 39:7.
4:2; 7:190; 16:73; 39:7.
Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.
4:2; 7:190; 16:73; 39:7.
Commentary:
The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.
f
4:2; 7:190; 16:73; 39:7.
a
4:2; 7:190; 16:73; 39:7.
3003
Commentary:
The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.
b
4:2; 7:190; 16:73; 39:7.
2278
Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.
وَيَوْمَ ٱلْقِيَٰمَةِ تَرَى ٱلَّذِينَ كَذَبُوا۟ عَلَى ٱللَّهِ وُجُوهُهُم مُّسْوَدَّةٌ ۚ أَلَيْسَ فِى جَهَنَّمَ مَثْوًى لِّلْمُتَكَبِّرِينَ
3:107; 10:28.
3:107; 10:28.
3:107; 10:28.
Commentary:
Whiteness of face is symbolic of happiness while blackness is a token of sorrow and grief (16:59; 80:39, 40). When a person does a good deed for which he is praised the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white. And when he does a deed for which he is reproached and rebuked, it is said of him اسود وجھه i.e. his face has become black. The verse means to say that the day of reckoning will be a day of regrets and sorrow for the disbelievers.
a
3:107; 10:28.
a
3:107; 10:28.
3480
Commentary:
Whiteness of face is symbolic of happiness while blackness is a token of sorrow and grief (16:59; 80:39, 40). When a person does a good deed for which he is praised the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white. And when he does a deed for which he is reproached and rebuked, it is said of him اسود وجھه i.e. his face has become black. The verse means to say that the day of reckoning will be a day of regrets and sorrow for the disbelievers.
a
3:107; 10:28.
ذَٰلِكَ ٱلَّذِى يُبَشِّرُ ٱللَّهُ عِبَادَهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا إِلَّا ٱلْمَوَدَّةَ فِى ٱلْقُرْبَىٰ ۗ وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُۥ فِيهَا حُسْنًا ۚ إِنَّ ٱللَّهَ غَفُورٌ شَكُورٌ
25:58; 38:87.
شیعہ لوگ اس کے معنے یہ کرتے ہیں کہ میں اور کوئی اجر نہیں مانگتا صرف میرے رشتہ داروں سے محبت کرو۔ حالانکہ یہ بھی تو اجر ہے۔ اس آیت کے اصل معنے وہی ہیں‘ جو ہم نے کیے ہیں۔ اَلْمَوَدَّۃُ فِی الْقُرْبٰیٰ‘ چاہتا ہوں۔ یعنی بحیثیتِ رسول اس کا مطالبہ کرتا ہوں‘ کہ جو قریب ترین رشتہ دار سے محبت کی جاتی ہے وہ مجھ سے کرو۔ چنانچہ ایک دوسری جگہ اس مضمون کو واضح کیا گیا ہے اور بتایا گیا ہے کہ خدا اور رسول سے رشتہ داروں سے بھی زیادہ محبت ہونی چاہیے چنانچہ فرمایاقُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَا
یعنی وہ نیکیوں پر اس طرح ٹوٹ ٹوٹ کر پڑتا ہے جیسے کسی حسین چیز پر عاشق گرتا ہے۔
25:58; 38:87.
The words may also mean: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to do so. (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations. (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you. (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word, Qurba meaning Qurbah, nearness). This last meaning agrees with 25:58 where the Holy Prophet is depicted as saying: I ask of you naught in return for it except that he, who will, may take a way to his Lord.
25:58; 38:87.
Commentary:
The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."
b
25:58; 38:87.
1
شیعہ لوگ اس کے معنے یہ کرتے ہیں کہ میں اور کوئی اجر نہیں مانگتا صرف میرے رشتہ داروں سے محبت کرو۔ حالانکہ یہ بھی تو اجر ہے۔ اس آیت کے اصل معنے وہی ہیں‘ جو ہم نے کیے ہیں۔ اَلْمَوَدَّۃُ فِی الْقُرْبٰیٰ‘ چاہتا ہوں۔ یعنی بحیثیتِ رسول اس کا مطالبہ کرتا ہوں‘ کہ جو قریب ترین رشتہ دار سے محبت کی جاتی ہے وہ مجھ سے کرو۔ چنانچہ ایک دوسری جگہ اس مضمون کو واضح کیا گیا ہے اور بتایا گیا ہے کہ خدا اور رسول سے رشتہ داروں سے بھی زیادہ محبت ہونی چاہیے چنانچہ فرمایاقُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَا
2
یعنی وہ نیکیوں پر اس طرح ٹوٹ ٹوٹ کر پڑتا ہے جیسے کسی حسین چیز پر عاشق گرتا ہے۔
b
25:58; 38:87.
3619
Commentary:
The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."
b
25:58; 38:87.
2654
The words may also mean: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to do so. (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations. (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you. (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word, Qurba meaning Qurbah, nearness). This last meaning agrees with 25:58 where the Holy Prophet is depicted as saying: I ask of you naught in return for it except that he, who will, may take a way to his Lord.