Topic: Allah’s Help For
View Aspects
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ
2:46.
صَبْر (Sabr) 的含义是 (1) 坚持某种事情; (2) 以刚毅的精神忍受折磨而不抱怨或咕哝; (3) 固守天经和明理的支配; 制止做天经和明理所禁止的一切。(مُفْرَدَات)
本节经文包含着成功的金科玉律。第一, 一个穆斯林应坚定地保持他的努力, 绝不松懈于达到他的目的的奋斗, 绝不丧失信心, 同时避免一切有害的事, 坚持一切有益的事。第二, 他应向安拉祈求成功; 因为只有他 (安拉) 才是一切善事的根源。صَبْر (Sabr, 坚忍不拔) 这词在本节经文中位于 صَلَاة (Salat, 祈祷) 这词之前, 是为了强调遵守安拉的法令的重要性, 因为人有时在无知之中对安拉的法令 «古兰经» 没有重视。通常, 祈祷只有在使用安拉为达到目的所创造的一切必要的方法时才能收效。
See 2:46.
Sabr means, (1) to persevere in something; (2) to endure afflictions with fortitude and without complaint or murmur; (3) to hold fast to the Divine Law and the dictates of reason; (4) to refrain from doing what the Divine Law and reason forbid (Mufradat).
The verse contains a golden principle of success. First, a Muslim should patiently persevere in his endeavours, never relaxing his efforts to achieve his object and never losing heart, at the same time avoiding what is harmful, and sticking fast to all that is good. Secondly, he should pray to God for success; for He alone is the Source of all good. The word Sabr (patient, perseverance) precedes the word Salat (Prayer) in the verse in order to emphasize the importance of observing the laws of God which are sometimes flouted in ignorance. Ordinarily, Prayer can be effective only when it is accompanied by the use of all the necessary means created by God for the attainment of an object.
See 2:46.
Important Words:
صبر (patience) means: (1) to be steadfast and constant in something; (2) to endure afflictions with fortitude and without complaint or murmur; (3) to hold fast to the divine law and the dictates of reason; (4) to refrain from doing what the divine law and reason forbid (Mufradat).
Commentary:
The verse contains a golden principle of success. Firstly, a man should be constant in his endeavours, never relaxing his efforts and never losing heart, at the same time avoiding what is harmful and sticking fast to all that is good. Secondly, he should pray to God for success; for He alone is the source of all good.
The word صبر (patience) precedes the word صلوة (prayer) in the verse to emphasize the importance of observing the laws of God which are sometimes flouted in ignorance. Ordinarily, a prayer can be effective only when it is accompanied by the use of all the necessary means created by God for the attainment of an object. This fact, however, does not minimize the importance of prayer, nor does it impose any limit on the omnipotence of God. If God so wills it, prayer can work wonders even where all earthly means fail.
Islam does not teach utter and blind dependence on material means. Prayer indeed is the essence of Islam. Man is neither omniscient nor omnipotent, and if he does not seek divine guidance and assistance, he can neither see all good nor can he secure it for himself.
As explained under Important Words, the word صبر also signifies, enduring afflictions with fortitude and without complaint and murmur. In this sense the verse would mean that, the present being the time of war and bloodshed, Muslims should bear these hardships with perfect patience and fortitude and that if they did so, God would succour them in their trails.
The concluding portion of the verse, i.e. Allah is with the steadfast, seems to confine itself to صبر only, excluding the element of صلوة. But it is not so really, for صبر in its wider sense includes prayer also. What is meant is that Allah is with those who are steadfast in their endeavours and are steadfast in their prayers. The principle provides a wonderful key to success.
c
2:46.
103
صَبْر (Sabr) 的含义是 (1) 坚持某种事情; (2) 以刚毅的精神忍受折磨而不抱怨或咕哝; (3) 固守天经和明理的支配; 制止做天经和明理所禁止的一切。(مُفْرَدَات)
104
本节经文包含着成功的金科玉律。第一, 一个穆斯林应坚定地保持他的努力, 绝不松懈于达到他的目的的奋斗, 绝不丧失信心, 同时避免一切有害的事, 坚持一切有益的事。第二, 他应向安拉祈求成功; 因为只有他 (安拉) 才是一切善事的根源。صَبْر (Sabr, 坚忍不拔) 这词在本节经文中位于 صَلَاة (Salat, 祈祷) 这词之前, 是为了强调遵守安拉的法令的重要性, 因为人有时在无知之中对安拉的法令 «古兰经» 没有重视。通常, 祈祷只有在使用安拉为达到目的所创造的一切必要的方法时才能收效。
a
See 2:46.
160
Important Words:
صبر (patience) means: (1) to be steadfast and constant in something; (2) to endure afflictions with fortitude and without complaint or murmur; (3) to hold fast to the divine law and the dictates of reason; (4) to refrain from doing what the divine law and reason forbid (Mufradat).
Commentary:
The verse contains a golden principle of success. Firstly, a man should be constant in his endeavours, never relaxing his efforts and never losing heart, at the same time avoiding what is harmful and sticking fast to all that is good. Secondly, he should pray to God for success; for He alone is the source of all good.
The word صبر (patience) precedes the word صلوة (prayer) in the verse to emphasize the importance of observing the laws of God which are sometimes flouted in ignorance. Ordinarily, a prayer can be effective only when it is accompanied by the use of all the necessary means created by God for the attainment of an object. This fact, however, does not minimize the importance of prayer, nor does it impose any limit on the omnipotence of God. If God so wills it, prayer can work wonders even where all earthly means fail.
Islam does not teach utter and blind dependence on material means. Prayer indeed is the essence of Islam. Man is neither omniscient nor omnipotent, and if he does not seek divine guidance and assistance, he can neither see all good nor can he secure it for himself.
As explained under Important Words, the word صبر also signifies, enduring afflictions with fortitude and without complaint and murmur. In this sense the verse would mean that, the present being the time of war and bloodshed, Muslims should bear these hardships with perfect patience and fortitude and that if they did so, God would succour them in their trails.
The concluding portion of the verse, i.e. Allah is with the steadfast, seems to confine itself to صبر only, excluding the element of صلوة. But it is not so really, for صبر in its wider sense includes prayer also. What is meant is that Allah is with those who are steadfast in their endeavours and are steadfast in their prayers. The principle provides a wonderful key to success.
c
See 2:46.
179
Sabr means, (1) to persevere in something; (2) to endure afflictions with fortitude and without complaint or murmur; (3) to hold fast to the Divine Law and the dictates of reason; (4) to refrain from doing what the Divine Law and reason forbid (Mufradat).
180
The verse contains a golden principle of success. First, a Muslim should patiently persevere in his endeavours, never relaxing his efforts to achieve his object and never losing heart, at the same time avoiding what is harmful, and sticking fast to all that is good. Secondly, he should pray to God for success; for He alone is the Source of all good. The word Sabr (patient, perseverance) precedes the word Salat (Prayer) in the verse in order to emphasize the importance of observing the laws of God which are sometimes flouted in ignorance. Ordinarily, Prayer can be effective only when it is accompanied by the use of all the necessary means created by God for the attainment of an object.
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم ۖ مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ ۗ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌ
3:143; 9:16.
2:178.
12:111.
对伊斯兰教义的接受不是一帆风顺的, 因而穆斯林被提醒, 在他们能够希望达到他们崇高的理想之前, 他们将必须通过严峻的考验、磨炼和苦难。
体现在 “什么时候安拉的帮助才会降临?” 这种可怜的呼救声并不意味着绝望与沮丧, 因为就安拉的先知和他的信者来说, 失望的态度是不可思议的, 与真实的信仰不协调的 (12:88)。实际上, 这句话构成了一个祈求--------诚挚地恳求安拉神速地赐予帮助的一种方式。
وَ لَمَّایَاْ تِکُمْ جملہ حالیہ ہے اور حال کا ترجمہ اردو میں قریب ترین ’’باوجود اس کے‘‘ یا ’’ہوکر‘‘ یا ’’بن کر‘‘ کے لفظ بڑھا کر ہی ہو سکتا ہے۔ اس جگہ ’’باوجود اس کے‘‘ کے الفاظ ہی زیادہ سجتے ہیں اور مطلب بالکل درست رہتا ہے۔
اس جگہ خدا نے نبیوں اور مومنوں پر جو مصائب آتے ہیں ان کی حکمت بتائی ہے۔ فرماتا ہے کہ ہم چاہتے تو انہیں کوئی بھی تکلیف نہ پہنچنے دیتے۔ مگر ہم نے ایسا نہیں کیا بلکہ مخالفوں کے عذاب اور تکلیفیں خدا کے نبیوں اور ان پر ایمان لانے والوں کو برابر پہنچتی رہیں اور اس میں ہماری غرض یہ تھی کہ ان کے دلوں میں دعاؤں کی تحریک زیادہ سے زیادہ پیدا ہوتی رہے اور وہ باربار ہماری طرف جھکیں تا ایک طرف ان کے دلوں میں اللہ تعالیٰ کی محبت بڑھے اور دوسری طرف جب اللہ تعالیٰ کی نصرت معجزانہ طور پر آئے تو ان کے ایمان بڑھیں اور کفار میں سے جو غور کرنے والے ہوں انہیں ہدایت حاصل ہو۔ چنانچہ فرماتا ہ
3:143; 9:16.
See 2:178.
12:111.
Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal.
Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8.
The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help.
3:143; 9:16.
See 2:178.
12:111.
Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.
a
3:143; 9:16.
b
2:178.
c
12:111.
155
对伊斯兰教义的接受不是一帆风顺的, 因而穆斯林被提醒, 在他们能够希望达到他们崇高的理想之前, 他们将必须通过严峻的考验、磨炼和苦难。
156
体现在 “什么时候安拉的帮助才会降临?” 这种可怜的呼救声并不意味着绝望与沮丧, 因为就安拉的先知和他的信者来说, 失望的态度是不可思议的, 与真实的信仰不协调的 (12:88)。实际上, 这句话构成了一个祈求--------诚挚地恳求安拉神速地赐予帮助的一种方式。
1
وَ لَمَّایَاْ تِکُمْ جملہ حالیہ ہے اور حال کا ترجمہ اردو میں قریب ترین ’’باوجود اس کے‘‘ یا ’’ہوکر‘‘ یا ’’بن کر‘‘ کے لفظ بڑھا کر ہی ہو سکتا ہے۔ اس جگہ ’’باوجود اس کے‘‘ کے الفاظ ہی زیادہ سجتے ہیں اور مطلب بالکل درست رہتا ہے۔
2
اس جگہ خدا نے نبیوں اور مومنوں پر جو مصائب آتے ہیں ان کی حکمت بتائی ہے۔ فرماتا ہے کہ ہم چاہتے تو انہیں کوئی بھی تکلیف نہ پہنچنے دیتے۔ مگر ہم نے ایسا نہیں کیا بلکہ مخالفوں کے عذاب اور تکلیفیں خدا کے نبیوں اور ان پر ایمان لانے والوں کو برابر پہنچتی رہیں اور اس میں ہماری غرض یہ تھی کہ ان کے دلوں میں دعاؤں کی تحریک زیادہ سے زیادہ پیدا ہوتی رہے اور وہ باربار ہماری طرف جھکیں تا ایک طرف ان کے دلوں میں اللہ تعالیٰ کی محبت بڑھے اور دوسری طرف جب اللہ تعالیٰ کی نصرت معجزانہ طور پر آئے تو ان کے ایمان بڑھیں اور کفار میں سے جو غور کرنے والے ہوں انہیں ہدایت حاصل ہو۔ چنانچہ فرماتا ہ
a
3:143; 9:16.
b
See 2:178.
c
12:111.
221
Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.
a
3:143; 9:16.
b
See 2:178.
c
12:111.
256
Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal.
256A
Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8.
257
The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help.
وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ۖ فَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
8:8, 11; 9:25.
2:250.
Badr is the name of a place on the route between Mecca and Medina. It takes its name from a spring which belonged to a man named Badr. The Battle of Badr referred to here took place near this place.
8:8, 11; 9:25.
2:250.
Important Words:
بدر (Badr) literally means the full moon. The verb form بدر from which the noun-form is derived gives the sense of making haste. They say بدر الی الشیء i.e. he hastened towards it. Badr, in the sense of full moon, is so called because it hastens to rise before the sun sets and to set before the sun rises. Badr is also the name of a place on the route between Mecca and Medina. It takes its name from a spring which belonged to a man named Badr. The Battle of Badr referred to here took place near this place.
Commentary:
These words are addressed to Muslims through the Holy Prophet, who actually used them after the Battle of Uhud. They remind the Faithful that God had granted them victory at Badr while they were much weaker than at the time of the Battle of Uhud, because they behaved obediently, patiently and God-fearingly on that occasion. So the setback at Uhud was due to their own weakness and the disobedience, though not quite intentional, which some of them showed to their Master. But the words also imply a promise of help in future if the Muslims repent of their mistake and behave like true believers.
a
8:8, 11; 9:25.
b
2:250.
a
8:8, 11; 9:25.
b
2:250.
408
Important Words:
بدر (Badr) literally means the full moon. The verb form بدر from which the noun-form is derived gives the sense of making haste. They say بدر الی الشیء i.e. he hastened towards it. Badr, in the sense of full moon, is so called because it hastens to rise before the sun sets and to set before the sun rises. Badr is also the name of a place on the route between Mecca and Medina. It takes its name from a spring which belonged to a man named Badr. The Battle of Badr referred to here took place near this place.
Commentary:
These words are addressed to Muslims through the Holy Prophet, who actually used them after the Battle of Uhud. They remind the Faithful that God had granted them victory at Badr while they were much weaker than at the time of the Battle of Uhud, because they behaved obediently, patiently and God-fearingly on that occasion. So the setback at Uhud was due to their own weakness and the disobedience, though not quite intentional, which some of them showed to their Master. But the words also imply a promise of help in future if the Muslims repent of their mistake and behave like true believers.
a
8:8, 11; 9:25.
b
2:250.
469
Badr is the name of a place on the route between Mecca and Medina. It takes its name from a spring which belonged to a man named Badr. The Battle of Badr referred to here took place near this place.
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ ۗ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ
اس میں بتایا ہے کہ فرشتوں کا ذکر صرف اس لئے ہے کہ خواب یا کشف میں خوش خبری ملنے سے انسان کی ہمت بڑھتی ہے ورنہ اصل مراد یہی تھی کہ خداتعالیٰ مدد کرے گا۔
یہ آیت نمبر۱۲۸ کے آخری حصہ کا ترجمہ ہے جو مضمون کی وضاحت کے لئے پہلے کر دیا گیا ہے۔
8:11.
The angels helped Muslims on the one hand, by strengthening their hearts, and, on the other, by filling the hearts of their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims at Uhud, but He promised to send as many as five thousand of them. This constituted a veiled hint that a large number of the hidden forces of nature would work in their favour. It may incidentally be noted that some believers, and even some disbelievers, are reported to have actually seen angels in the Battle of Badr (Jarir, iv. 47). See also 8:10.
8:11.
Commentary:
The verse is intended to warn Muslims against treating angels as gods or even as an independent source of help. Help comes from Allah alone; angels are entirely subservient to Him and do nothing by their own will. They come only by the command of God and do only what God commands them. The way in which angels help men is that they strengthen their hearts and fill their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims, but He promised to send as many as five thousand angels in order to cheer and strengthen their hearts and to hint that a very large number of the hidden forces of nature were working in their favour. For the work and duties of angels, see 2:31.
It may incidentally be noted here that some believers, and even some disbelievers, are reported to have actually seen the angels at the Battle of Badr (Jarir, iv. 47). See also 8:11.
a
8:11.
277
众天使一方面通过激励穆斯林的信心来帮助他们, 另一方面使穆斯林的敌人心怀畏怯、恐惧。如果安拉决心这样做, 派遣一个天使就足以帮助吴候德的穆斯林了, 但他答应派遣多达五千名天使。这等于是一个隐约的暗示, 即许多隐藏的自然力量对他们会起着有利的作用。我们可以顺便指出, 据说有些信者, 甚至有些不信者在白德尔战役中真的看见过天使 (Jarir, iv.47)。另见 (8:10)。
1
اس میں بتایا ہے کہ فرشتوں کا ذکر صرف اس لئے ہے کہ خواب یا کشف میں خوش خبری ملنے سے انسان کی ہمت بڑھتی ہے ورنہ اصل مراد یہی تھی کہ خداتعالیٰ مدد کرے گا۔
2
یہ آیت نمبر۱۲۸ کے آخری حصہ کا ترجمہ ہے جو مضمون کی وضاحت کے لئے پہلے کر دیا گیا ہے۔
a
8:11.
411
Commentary:
The verse is intended to warn Muslims against treating angels as gods or even as an independent source of help. Help comes from Allah alone; angels are entirely subservient to Him and do nothing by their own will. They come only by the command of God and do only what God commands them. The way in which angels help men is that they strengthen their hearts and fill their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims, but He promised to send as many as five thousand angels in order to cheer and strengthen their hearts and to hint that a very large number of the hidden forces of nature were working in their favour. For the work and duties of angels, see 2:31.
It may incidentally be noted here that some believers, and even some disbelievers, are reported to have actually seen the angels at the Battle of Badr (Jarir, iv. 47). See also 8:11.
a
8:11.
474
The angels helped Muslims on the one hand, by strengthening their hearts, and, on the other, by filling the hearts of their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims at Uhud, but He promised to send as many as five thousand of them. This constituted a veiled hint that a large number of the hidden forces of nature would work in their favour. It may incidentally be noted that some believers, and even some disbelievers, are reported to have actually seen angels in the Battle of Badr (Jarir, iv. 47). See also 8:10.
لَقَدْ نَصَرَكُمُ ٱللَّهُ فِى مَوَاطِنَ كَثِيرَةٍ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْـًٔا وَضَاقَتْ عَلَيْكُمُ ٱلْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ
3:124.
3:124.
After the Fall of Mecca, Hawazin and Thaqif tribes joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, about 15 miles to the south-west of Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts who had joined the Muslim army at Mecca. Contrary to the practice of the Holy Prophet these men hastened to attack the enemy, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge. In the stampede that followed the Holy Prophet was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Holy Prophet, urging on his mule towards the enemy, advanced undaunted, shouting at the top of his voice: "I am indeed the Prophet of God. This is no lie. I am the son of ‘Abdul-Muttalib." ‘Abbas, uncle of the Holy Prophet, who possessed a stentorian voi
3:124.
Important Words:
مواطن (battlefields) is the plural of موطن which is derived from وطن. They say وطن بالمکان i.e. he dwelt or resided or settled in the place. الوطن means, the place of one’s abode or residence; place of permanent residence; home; place where cattle are tied or kept. موطن means, place of residence; a scene of battle or a battlefield (Aqrab).
حنین (Hunain), scene of an important battle between the Holy Prophet and certain pagan tribes of Arabia in 8 AH. The place lies to the south east of Mecca about 18 miles from it.
In this battle a number of the newly subdued disbelievers of Mecca took part on the side of the Muslims.
Commentary:
Muslims are here reminded of the great truth that mere numbers do not count much and that they should not think that the presence of disbelievers would contribute to their strength or prosperity. Their attention is drawn to their temporary reverse at the battlefield of Hunain which was due to the presence of 2,000 Meccans who, though professing to be Muslims, were but newly converted and were not yet well established in faith, 80 of them actually being idolaters. (Zurqani, iii. 6).
After the Fall of Mecca, the powerful tribes of Hawazin and Thaqif, fearing lest Islam should become established in the Hijaz, joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, 18 miles from Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts mentioned above, who had joined the army at Mecca. Contrary to the practice of the Holy Prophet, these men hastened to attack the enemy, 20,000 strong, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge and which was consequently forced to flee. In the stampede that followed the Holy Prophet, who stuck to his place like a rock, was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Prophet, urging his mule towards the enemy, advanced undaunted, shouting at the top of his voice: انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am indeed the Prophet of God. There is no untruth about it. I am the son of ‘Abdul-Muttalib". ‘Abbas, an uncle of the Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call roused the Muslims as the trumpet call of the Day of Judgement will rouse the dead from their graves and, rallying with a giant effort they rushed back to their beloved Master and attacked the enemy with such vehemence as put terror in his heart and made him flee in utter confusion. Thus the scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari and Hisham).
c
3:124.
a
3:124.
1186
Important Words:
مواطن (battlefields) is the plural of موطن which is derived from وطن. They say وطن بالمکان i.e. he dwelt or resided or settled in the place. الوطن means, the place of one’s abode or residence; place of permanent residence; home; place where cattle are tied or kept. موطن means, place of residence; a scene of battle or a battlefield (Aqrab).
حنین (Hunain), scene of an important battle between the Holy Prophet and certain pagan tribes of Arabia in 8 AH. The place lies to the south east of Mecca about 18 miles from it.
In this battle a number of the newly subdued disbelievers of Mecca took part on the side of the Muslims.
Commentary:
Muslims are here reminded of the great truth that mere numbers do not count much and that they should not think that the presence of disbelievers would contribute to their strength or prosperity. Their attention is drawn to their temporary reverse at the battlefield of Hunain which was due to the presence of 2,000 Meccans who, though professing to be Muslims, were but newly converted and were not yet well established in faith, 80 of them actually being idolaters. (Zurqani, iii. 6).
After the Fall of Mecca, the powerful tribes of Hawazin and Thaqif, fearing lest Islam should become established in the Hijaz, joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, 18 miles from Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts mentioned above, who had joined the army at Mecca. Contrary to the practice of the Holy Prophet, these men hastened to attack the enemy, 20,000 strong, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge and which was consequently forced to flee. In the stampede that followed the Holy Prophet, who stuck to his place like a rock, was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Prophet, urging his mule towards the enemy, advanced undaunted, shouting at the top of his voice: انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am indeed the Prophet of God. There is no untruth about it. I am the son of ‘Abdul-Muttalib". ‘Abbas, an uncle of the Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call roused the Muslims as the trumpet call of the Day of Judgement will rouse the dead from their graves and, rallying with a giant effort they rushed back to their beloved Master and attacked the enemy with such vehemence as put terror in his heart and made him flee in utter confusion. Thus the scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari and Hisham).
a
3:124.
1173
After the Fall of Mecca, Hawazin and Thaqif tribes joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, about 15 miles to the south-west of Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts who had joined the Muslim army at Mecca. Contrary to the practice of the Holy Prophet these men hastened to attack the enemy, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge. In the stampede that followed the Holy Prophet was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Holy Prophet, urging on his mule towards the enemy, advanced undaunted, shouting at the top of his voice: "I am indeed the Prophet of God. This is no lie. I am the son of ‘Abdul-Muttalib." ‘Abbas, uncle of the Holy Prophet, who possessed a stentorian voi
ثُمَّ نُنَجِّى رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنجِ ٱلْمُؤْمِنِينَ
30:48; 40:52; 58:22.
30:48; 40:52; 58:22.
30:48; 40:52; 58:22.
Commentary:
Though the preceding verse referred only to the Holy Prophet, the verse under comment uses the word "Messengers" in the plural number in the expression, Then shall We save Our Messengers. The reason for using the plural number instead of the singular is twofold. Firstly, every Prophet represents in principle all other Prophets and the success or failure of one means the success or failure of them all. So if the Holy Prophet had come to grief and the cause of Islam had failed, the truth of all the Prophets would have become doubtful and obscure. Secondly, the use of the plural number also hints at the fact that in future, too, Prophets will appear among Muslims but these Prophets will be Ummati Prophets, i.e. subservient to, and followers of, the Holy Prophet. The substitution of the word "believers" at the end of the verse in place of the word "Messengers" at its beginning also supports this interpretation, for it makes it clear that, while on the one hand these Prophets will be full-fledged heavenly Messengers, on the other, they will be believers in the Holy Prophet.
h
30:48; 40:52; 58:22.
a
30:48; 40:52; 58:22.
1375
Commentary:
Though the preceding verse referred only to the Holy Prophet, the verse under comment uses the word "Messengers" in the plural number in the expression, Then shall We save Our Messengers. The reason for using the plural number instead of the singular is twofold. Firstly, every Prophet represents in principle all other Prophets and the success or failure of one means the success or failure of them all. So if the Holy Prophet had come to grief and the cause of Islam had failed, the truth of all the Prophets would have become doubtful and obscure. Secondly, the use of the plural number also hints at the fact that in future, too, Prophets will appear among Muslims but these Prophets will be Ummati Prophets, i.e. subservient to, and followers of, the Holy Prophet. The substitution of the word "believers" at the end of the verse in place of the word "Messengers" at its beginning also supports this interpretation, for it makes it clear that, while on the one hand these Prophets will be full-fledged heavenly Messengers, on the other, they will be believers in the Holy Prophet.
c
30:48; 40:52; 58:22.
وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتْنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَئِن جَآءَ نَصْرٌ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ أَوَلَيْسَ ٱللَّهُ بِأَعْلَمَ بِمَا فِى صُدُورِ ٱلْعَٰلَمِينَ
4:142.
4:142.
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always to be found in the ranks of believers persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand, they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of Truth is gaining ground.
4:142.
Commentary:
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of truth is gaining ground.
d
4:142.
b
4:142.
2947
Commentary:
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of truth is gaining ground.
b
4:142.
2241
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always to be found in the ranks of believers persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand, they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of Truth is gaining ground.
بِنَصْرِ ٱللَّهِ ۚ يَنصُرُ مَن يَشَآءُ ۖ وَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
3:155; 13:32.
Commentary:
The allusion in the words, "with the help of Allah," is to the help and succour which God vouchsafed to Muslims on the battlefield of Badr (3:124-126). On that day it was established beyond doubt that "Allah is the Mighty, the Merciful." The disbelievers, to their bitter dismay and mortification experienced the force of God’s might and the Muslims that of His mercy.
c
3:155; 13:32.
2992
Commentary:
The allusion in the words, "with the help of Allah," is to the help and succour which God vouchsafed to Muslims on the battlefield of Badr (3:124-126). On that day it was established beyond doubt that "Allah is the Mighty, the Merciful." The disbelievers, to their bitter dismay and mortification experienced the force of God’s might and the Muslims that of His mercy.
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَٰتِ فَٱنتَقَمْنَا مِنَ ٱلَّذِينَ أَجْرَمُوا۟ ۖ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ ٱلْمُؤْمِنِينَ
10:104; 40:52; 58:22.
10:104; 40:52; 58:22.
10:104; 40:52; 58:22.
b
10:104; 40:52; 58:22.
c
10:104; 40:52; 58:22.
b
10:104; 40:52; 58:22.
إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَٰدُ
10:104; 30:48; 58:22.
The verse holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail.
10:104; 30:48; 58:22.
Commentary:
The verse embodies a message of hope and good cheer for believers. It holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail. The truth of this Divine promise has been demonstrated again and again in the history of revealed religions, and it saw its fullest manifestation in the time of the Greatest of all Prophets and Divine Messengers—the Holy Prophet Muhammad.
The Day of Judgement has been called here "the day when the witnesses will stand forth," because that will be a day of witnesses par excellence. On that day the Prophets shall bear witness (39:70); the angels will also be present to witness the Divine judgement (83:22) and even the tongues and eyes and hands of disbelievers will bear witness against the guilty (24:25 and 41:21-22).
a
10:104; 30:48; 58:22.
1167
这节经文对安拉所派遣的使者和追随他们的人着重地作出一个许诺, 安拉总是会帮助和救济他们的; 不论不信的人如何竭力反对他们, 他们的诡计必然失败。
a
10:104; 30:48; 58:22.
3532
Commentary:
The verse embodies a message of hope and good cheer for believers. It holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail. The truth of this Divine promise has been demonstrated again and again in the history of revealed religions, and it saw its fullest manifestation in the time of the Greatest of all Prophets and Divine Messengers—the Holy Prophet Muhammad.
The Day of Judgement has been called here "the day when the witnesses will stand forth," because that will be a day of witnesses par excellence. On that day the Prophets shall bear witness (39:70); the angels will also be present to witness the Divine judgement (83:22) and even the tongues and eyes and hands of disbelievers will bear witness against the guilty (24:25 and 41:21-22).
b
10:104; 30:48; 58:22.
2611
The verse holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail.
كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌ
5:57; 10:104; 30:48; 37:172-173; 40:52.
Commentary:
It is writ large on the face of history that truth has always prevailed against falsehood in the long run. The verse speaks of the invincible faith and conviction which is implanted in the minds of believers about the eventual triumph of their cause.
c
5:57; 37:172, 173.
1407
在史册正面有这样的大写字句:真理永远胜过虚假。
c
5:57; 10:104; 30:48; 37:172-173; 40:52.
4187
Commentary:
It is writ large on the face of history that truth has always prevailed against falsehood in the long run. The verse speaks of the invincible faith and conviction which is implanted in the minds of believers about the eventual triumph of their cause.
b
5:57; 37:172, 173.
3013
It is writ large on the face of History that eventually Truth has always prevailed against falsehood.
وَأُخْرَىٰ تُحِبُّونَهَا ۖ نَصْرٌ مِّنَ ٱللَّهِ وَفَتْحٌ قَرِيبٌ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ
إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ
应许的胜利。
The promised victory.
Commentary:
الفتح means, the promised victory.
1809
应许的胜利。
4861
Commentary:
الفتح means, the promised victory.
3455
The promised victory.