Topic: Adjudicate
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قَدِ ٱفْتَرَيْنَا عَلَى ٱللَّهِ كَذِبًا إِنْ عُدْنَا فِى مِلَّتِكُم بَعْدَ إِذْ نَجَّىٰنَا ٱللَّهُ مِنْهَا ۚ وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا ۚ عَلَى ٱللَّهِ تَوَكَّلْنَا ۚ رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَٰتِحِينَ
2:256; 40:8.
2:256; 40:8.
2:256; 40:8.
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
b
2:256; 40:8.
b
2:256; 40:8.
988
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
a
2:256; 40:8.
فَٱفْتَحْ بَيْنِى وَبَيْنَهُمْ فَتْحًا وَنَجِّنِى وَمَن مَّعِىَ مِنَ ٱلْمُؤْمِنِينَ
یہاں اِفْتَحْ کا لفظ ہے جس کے معنے ’’فیصلہ کر‘‘ کے ہیں۔ لیکن چونکہ اس کا مفعول فَتْحًا آیا ہے ہم نے ’’قطعی فیصلہ کر‘‘ کے الفاظ سے ترجمہ کیا ہے۔
Important Words:
فافتح (so judge) is imperative verb from فتح. They say فتح الباب i.e. he opened the door. فتح الحاکم بین الناس means, the judge decided the dispute between the people. فتح اللّٰه علی نبیه means, God helped His Prophet and made him victorious (Aqrab). See also 8:20.
Commentary:
The last and most effective weapon in the armoury of the Prophets of God is prayer, and Noah prayed to God in the full agony of his heart.
1
یہاں اِفْتَحْ کا لفظ ہے جس کے معنے ’’فیصلہ کر‘‘ کے ہیں۔ لیکن چونکہ اس کا مفعول فَتْحًا آیا ہے ہم نے ’’قطعی فیصلہ کر‘‘ کے الفاظ سے ترجمہ کیا ہے۔
2769
Important Words:
فافتح (so judge) is imperative verb from فتح. They say فتح الباب i.e. he opened the door. فتح الحاکم بین الناس means, the judge decided the dispute between the people. فتح اللّٰه علی نبیه means, God helped His Prophet and made him victorious (Aqrab). See also 8:20.
Commentary:
The last and most effective weapon in the armoury of the Prophets of God is prayer, and Noah prayed to God in the full agony of his heart.
وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْفَتْحُ إِن كُنتُمْ صَٰدِقِينَ
فتح سے مراد کفار کی اس تباہی کی خبر ہے جس کا پہلے ذکر ہو چکا ہے کہ اُخروی عذاب سے پہلے اس دنیا میں بھی ان پر عذاب آئے گا۔ تاکہ وہ نصیحت حاصل کر لیں اور پھر آیت۲۷ میں کہا گیا ہے کہ ان سے پہلے زمانہ کے لوگوں کو بھی ہلاک کیا گیا تھا۔ کیا یہ ان سے نصیحت حاصل نہیں کرتے کہ ان کی باری بھی آنے والی ہے‘ ان کا ملک ان کو ملا ہے تو ویسے ہی اعمال کرنے پر سزا بھی تو ان کو ملے گی۔
1
فتح سے مراد کفار کی اس تباہی کی خبر ہے جس کا پہلے ذکر ہو چکا ہے کہ اُخروی عذاب سے پہلے اس دنیا میں بھی ان پر عذاب آئے گا۔ تاکہ وہ نصیحت حاصل کر لیں اور پھر آیت۲۷ میں کہا گیا ہے کہ ان سے پہلے زمانہ کے لوگوں کو بھی ہلاک کیا گیا تھا۔ کیا یہ ان سے نصیحت حاصل نہیں کرتے کہ ان کی باری بھی آنے والی ہے‘ ان کا ملک ان کو ملا ہے تو ویسے ہی اعمال کرنے پر سزا بھی تو ان کو ملے گی۔
قُلْ يَوْمَ ٱلْفَتْحِ لَا يَنفَعُ ٱلَّذِينَ كَفَرُوٓا۟ إِيمَٰنُهُمْ وَلَا هُمْ يُنظَرُونَ
白德尔 (بَدْر, Badr) 战役的那一天, 也被称为决定之日 (8:42)。
فتح کے وقت ایمان لانے والے لوگ کچھ دنیوی فائدے تو اٹھا لیتے ہیں مگر اخروی انعامات ان کو کم ملتے ہیں۔ سوائے اس کے کہ وہ عمل میں بہت زیادہ بڑھ جائیں اور دیر لگانے کا کفارہ کر دیں۔
The day of the Battle of Badr which has also been called the Day of Decision (8:42).
10:103; 11:123.
Commentary:
"The day of victory" mentioned in this verse is the day of the Battle of Badr. That day has also been called the Day of Decision in the Quran (8:42) because on that day God gave His judgement which the disbelievers had sought in the words: "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33).
1020
白德尔 (بَدْر, Badr) 战役的那一天, 也被称为决定之日 (8:42)。
2
فتح کے وقت ایمان لانے والے لوگ کچھ دنیوی فائدے تو اٹھا لیتے ہیں مگر اخروی انعامات ان کو کم ملتے ہیں۔ سوائے اس کے کہ وہ عمل میں بہت زیادہ بڑھ جائیں اور دیر لگانے کا کفارہ کر دیں۔
a
10:103; 11:123.
3074
Commentary:
"The day of victory" mentioned in this verse is the day of the Battle of Badr. That day has also been called the Day of Decision in the Quran (8:42) because on that day God gave His judgement which the disbelievers had sought in the words: "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33).
2328
The day of the Battle of Badr which has also been called the Day of Decision (8:42).
قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِٱلْحَقِّ وَهُوَ ٱلْفَتَّاحُ ٱلْعَلِيمُ
这节经文一般认为指的是麦加的攻克。那时毫无疑问地要决定在穆斯林或不信的人这两方面哪一方面是 “在正确的引导之下” 以及哪一方面是 “明显地是错误的”。在这次伟大的胜利之后, 才在穆斯林和他们的反对者之间带来了心灵上的融合。
The verse generally is taken as referring to the Fall of Mecca when it was decided beyond a shadow of doubt as to which of the two parties— Muslims or disbelievers—was 'on right guidance' and which in manifest error.' It was after that great victory that a union of hearts was brought about between Muslims and their adversaries.
Important Words:
الفتاح (the Great Judge) is derived from فتح. They say فتح بینھم i.e. he judged between them. فتح الباب means he opened the door. فتاح means, Judge. الفتاح is an epithet applied to God meaning, the Great Judge; the Opener of the gates of His Mercy and of sustenance to His servants (Lane & Aqrab).
Commentary:
The verse is generally taken as referring to the Fall of Mecca when it was decided beyond the shadow of doubt as to which of the two parties—Muslims or disbelievers—was "on right guidance" and which "in manifest error." It was after that great victory that a union of hearts was brought about between Muslims and their adversaries, the latter having given up their false beliefs and doctrines joined the fold of Islam. The use of the expression یجمع بیننا in preference to the expression یـجمعنا points to this union of the hearts. The verse thus constitutes a prophecy about the Fall of Mecca. It may also refer to the Battle of Badr when for the first time Muslims and the Quraishite army were brought together.
1048
这节经文一般认为指的是麦加的攻克。那时毫无疑问地要决定在穆斯林或不信的人这两方面哪一方面是 “在正确的引导之下” 以及哪一方面是 “明显地是错误的”。在这次伟大的胜利之后, 才在穆斯林和他们的反对者之间带来了心灵上的融合。
3152
Important Words:
الفتاح (the Great Judge) is derived from فتح. They say فتح بینھم i.e. he judged between them. فتح الباب means he opened the door. فتاح means, Judge. الفتاح is an epithet applied to God meaning, the Great Judge; the Opener of the gates of His Mercy and of sustenance to His servants (Lane & Aqrab).
Commentary:
The verse is generally taken as referring to the Fall of Mecca when it was decided beyond the shadow of doubt as to which of the two parties—Muslims or disbelievers—was "on right guidance" and which "in manifest error." It was after that great victory that a union of hearts was brought about between Muslims and their adversaries, the latter having given up their false beliefs and doctrines joined the fold of Islam. The use of the expression یجمع بیننا in preference to the expression یـجمعنا points to this union of the hearts. The verse thus constitutes a prophecy about the Fall of Mecca. It may also refer to the Battle of Badr when for the first time Muslims and the Quraishite army were brought together.
2394
The verse generally is taken as referring to the Fall of Mecca when it was decided beyond a shadow of doubt as to which of the two parties— Muslims or disbelievers—was 'on right guidance' and which in manifest error.' It was after that great victory that a union of hearts was brought about between Muslims and their adversaries.