Topic: Strengthened
View Aspects
إِذْ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ ٱلسَّمَآءِ مَآءً لِّيُطَهِّرَكُم بِهِۦ وَيُذْهِبَ عَنكُمْ رِجْزَ ٱلشَّيْطَٰنِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ ٱلْأَقْدَامَ
3:155.
这节经文指的是白德尔战役。
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
3:155.
The reference in the verse is to the Battle of Badr.
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
3:155.
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
536
这节经文指的是白德尔战役。
537
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
538
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
1
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
3
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
b
3:155.
1102
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
1101
The reference in the verse is to the Battle of Badr.
1102
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
1103
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ ٱلرُّسُلِ مَا نُثَبِّتُ بِهِۦ فُؤَادَكَ ۚ وَجَآءَكَ فِى هَٰذِهِ ٱلْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ
25:33.
25:33.
25:33.
Commentary:
This verse clearly proves that the accounts of the previous Prophets have not been narrated in the Quran merely as simple facts of history, but contain prophetic allusions to similar incidents that were to occur in the life of the Holy Prophet. If it had not been so, how could these accounts be said to bring satisfaction to his mind and "make his heart firm." It was only when these accounts were to be taken as future incidents of his own life, that they could bring satisfaction to the Holy Prophet. In these accounts he saw how his enemies were to behave towards him, how they were to be discomfited and how his cause was to triumph in the end. As he was the representative of all previous Prophets, therefore, more or less, he was to pass through all the experiences through which his predecessors in the prophetic office had passed.
a
25:33.
a
25:33.
1501
Commentary:
This verse clearly proves that the accounts of the previous Prophets have not been narrated in the Quran merely as simple facts of history, but contain prophetic allusions to similar incidents that were to occur in the life of the Holy Prophet. If it had not been so, how could these accounts be said to bring satisfaction to his mind and "make his heart firm." It was only when these accounts were to be taken as future incidents of his own life, that they could bring satisfaction to the Holy Prophet. In these accounts he saw how his enemies were to behave towards him, how they were to be discomfited and how his cause was to triumph in the end. As he was the representative of all previous Prophets, therefore, more or less, he was to pass through all the experiences through which his predecessors in the prophetic office had passed.
a
25:33.
وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا۟ فَقَالُوا۟ رَبُّنَا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ لَن نَّدْعُوَا۟ مِن دُونِهِۦٓ إِلَٰهًا ۖ لَّقَدْ قُلْنَآ إِذًا شَطَطًا
Though their people were against them and mercilessly persecuted them, yet the Dwellers of the Cave could not be intimidated into giving up their religion. God had strengthened their hearts and had bestowed upon them firmness of faith.
Commentary:
Though their people were against them and mercilessly persecuted them, yet they could not be intimidated into giving up their faith. God had strengthened their hearts and had bestowed upon them firmness of faith.
2055
Commentary:
Though their people were against them and mercilessly persecuted them, yet they could not be intimidated into giving up their faith. God had strengthened their hearts and had bestowed upon them firmness of faith.
1671
Though their people were against them and mercilessly persecuted them, yet the Dwellers of the Cave could not be intimidated into giving up their religion. God had strengthened their hearts and had bestowed upon them firmness of faith.
وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَٰرِغًا ۖ إِن كَادَتْ لَتُبْدِى بِهِۦ لَوْلَآ أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ ٱلْمُؤْمِنِينَ
Moses’s mother was so much pleased with Moses having been restored to her that out of extreme joy she was on the point of declaring that the child belonged to her. If God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.
Important Words:
فارغا (free from anxiety) is derived from فرغ which means, it was or became empty, void, devoid; he died. فرغ له means, he made him or it the object to which he directed himself. فارغ means, vacant, devoid of or free from care or anxiety or disquietude (Lane & Aqrab).
Commentary:
The heart of Moses’ mother became free from care or anxiety because of the consolation and assurance given to her by Divine revelation referred to in v. 8 above. The pronoun ہ in به may refer either to Moses or to the matter concerned. In the first case the expression ان کادت لتبدی به would mean that Moses’ mother was so much pleased with Moses having been restored to her that out of joy she was on the point of declaring that the child belonged to her. In the second case the meaning would be that if God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.
2885
Important Words:
فارغا (free from anxiety) is derived from فرغ which means, it was or became empty, void, devoid; he died. فرغ له means, he made him or it the object to which he directed himself. فارغ means, vacant, devoid of or free from care or anxiety or disquietude (Lane & Aqrab).
Commentary:
The heart of Moses’ mother became free from care or anxiety because of the consolation and assurance given to her by Divine revelation referred to in v. 8 above. The pronoun ہ in به may refer either to Moses or to the matter concerned. In the first case the expression ان کادت لتبدی به would mean that Moses’ mother was so much pleased with Moses having been restored to her that out of joy she was on the point of declaring that the child belonged to her. In the second case the meaning would be that if God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.
2202
Moses’s mother was so much pleased with Moses having been restored to her that out of extreme joy she was on the point of declaring that the child belonged to her. If God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.