Topic: Enemies Of
View Aspects
فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
8:40.
8:40.
8:40.
Commentary:
The verse speaks of the great clemency of Islamic teaching. Even after the disbelievers have inflicted diverse torments on Muslims, turning them out of their homes and making their lives miserable and creating chaos and disorder in the land, they are to be forgiven and treated mercifully if they desist from fighting. Nay, God even promises them His forgiveness and mercy if they so desist.
c
8:40.
a
8:40.
199
Commentary:
The verse speaks of the great clemency of Islamic teaching. Even after the disbelievers have inflicted diverse torments on Muslims, turning them out of their homes and making their lives miserable and creating chaos and disorder in the land, they are to be forgiven and treated mercifully if they desist from fighting. Nay, God even promises them His forgiveness and mercy if they so desist.
c
8:40.
هَٰٓأَنتُمْ أُو۟لَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِٱلْكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمْ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ ۚ قُلْ مُوتُوا۟ بِغَيْظِكُمْ ۗ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
2:15, 77; 5:62.
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
2:15, 77; 5:62.
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
c
2:15, 77; 5:62.
275
“你们在盛怒中毁灭吧,” 这句活是对这些犹太人说的, 他们是伊斯兰教的敌人, 并且图谋摧毁伊斯兰教。
a
2:15, 77; 5:62.
404
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
d
2:15, 77; 5:62.
464
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
465
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ۚ ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
9:107.
伊斯兰教在国家或整个社会的利益非常需要根除一种危险的祸害时不会犹豫采取极端措施。它绝不怂恿多情的、空想家般的、虚无的伤感情调, 而是根据理智的支配和正确的判断对犯法行为作出惩罚的规定。这里的规定有四种, 对特殊案件的处罚形式, 须视当时的情况而定。判处刑罚是由政府而不是由任何个人来考虑决定。按照阿布·哈尼法教长的意见, “驱逐他们出境” 这些字的意思是监禁 (处徒刑)。
یہ تمام کام بتا رہے ہیں کہ یہ کام حکومت کے سپرد ہے۔ نہ کہ رعایا میں سے جس کا دل چاہے دوسرے پر فتویٰ لگا کر ایسی سزا دینے لگ جائے۔
9:107.
Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment.
9:107.
Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.
a
9:107.
374
伊斯兰教在国家或整个社会的利益非常需要根除一种危险的祸害时不会犹豫采取极端措施。它绝不怂恿多情的、空想家般的、虚无的伤感情调, 而是根据理智的支配和正确的判断对犯法行为作出惩罚的规定。这里的规定有四种, 对特殊案件的处罚形式, 须视当时的情况而定。判处刑罚是由政府而不是由任何个人来考虑决定。按照阿布·哈尼法教长的意见, “驱逐他们出境” 这些字的意思是监禁 (处徒刑)。
5
یہ تمام کام بتا رہے ہیں کہ یہ کام حکومت کے سپرد ہے۔ نہ کہ رعایا میں سے جس کا دل چاہے دوسرے پر فتویٰ لگا کر ایسی سزا دینے لگ جائے۔
a
9:107.
669
Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.
b
9:107.
741
Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment.
إِلَّا ٱلَّذِينَ تَابُوا۟ مِن قَبْلِ أَن تَقْدِرُوا۟ عَلَيْهِمْ ۖ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
4:18.
这节经文和前一节经文指的不是普通的土匪和强盗, 而是那些对穆斯林国家进行侵略战争的异教徒。这可从 “对安拉和他的使者作战的人” 这些字中清楚地看出。这一推断还可从下一事实得到证实, 即本节经文允许对那些肯悔改的罪犯给予赦免。但是, 那些对个人或社会犯有极其凶恶罪行的人, 诸如土匪、强盗和窃贼很明显地在一般情况之下即使他们悔改也不能得到国家的宽恕。他们必须按照规定的经律受到他们罪恶行为应得的刑罚。当然, 他们悔改后可以由安拉给他们宽恕, 但国家的权力在这方面是受到限制的 (或国家在这方面是无权宽恕的。)
یہ الفاظ بھی دلالت کرتے ہیں کہ یہ حکم حکومت کے لئے ہے رعایا کے لئے نہیں کیونکہ پولیس اور فوج حکومت کے ماتحت ہوتی ہے۔ نہ کہ رعایا کے افراد کے ماتحت۔
اس حکم سے واضح ہے کہ شریعت اسلام کی بنیاد رحم پر ہے۔ اور اگر کوئی شخص سزا پانے سے پہلے توبہ کرلے تو اس کی توبہ قبول کرلی جاتی ہے اور اس کے ساتھ بے گناہوں کا سا سلوک کیا جاتا ہے مگر چونکہ دلوں کا حال خداتعالیٰ جانتا ہے یہ فیصلہ کرنا صرف خداتعالیٰ کا کام ہے۔
4:18.
This and the preceding verse refer not to ordinary dacoits and robbers but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. The inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their evil deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State
4:18.
Commentary:
This and the preceding verse refer, not to ordinary dacoits and robbers, as is wrongly assumed by some, but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. This inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or against society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their wicked deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State.
b
4:18.
375
这节经文和前一节经文指的不是普通的土匪和强盗, 而是那些对穆斯林国家进行侵略战争的异教徒。这可从 “对安拉和他的使者作战的人” 这些字中清楚地看出。这一推断还可从下一事实得到证实, 即本节经文允许对那些肯悔改的罪犯给予赦免。但是, 那些对个人或社会犯有极其凶恶罪行的人, 诸如土匪、强盗和窃贼很明显地在一般情况之下即使他们悔改也不能得到国家的宽恕。他们必须按照规定的经律受到他们罪恶行为应得的刑罚。当然, 他们悔改后可以由安拉给他们宽恕, 但国家的权力在这方面是受到限制的 (或国家在这方面是无权宽恕的。)
1
یہ الفاظ بھی دلالت کرتے ہیں کہ یہ حکم حکومت کے لئے ہے رعایا کے لئے نہیں کیونکہ پولیس اور فوج حکومت کے ماتحت ہوتی ہے۔ نہ کہ رعایا کے افراد کے ماتحت۔
2
اس حکم سے واضح ہے کہ شریعت اسلام کی بنیاد رحم پر ہے۔ اور اگر کوئی شخص سزا پانے سے پہلے توبہ کرلے تو اس کی توبہ قبول کرلی جاتی ہے اور اس کے ساتھ بے گناہوں کا سا سلوک کیا جاتا ہے مگر چونکہ دلوں کا حال خداتعالیٰ جانتا ہے یہ فیصلہ کرنا صرف خداتعالیٰ کا کام ہے۔
b
4:18.
670
Commentary:
This and the preceding verse refer, not to ordinary dacoits and robbers, as is wrongly assumed by some, but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. This inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or against society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their wicked deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State.
a
4:18.
742
This and the preceding verse refer not to ordinary dacoits and robbers but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. The inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their evil deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ
3:12; 8:55; 68:45.
3:12; 8:55; 68:45.
3:12; 7:183; 8:55.
Commentary:
This verse speaks of the opponents of Islam. The Battle of Badr provided a good illustration of the destruction promised to them in this verse. Neither the Muslims nor the Meccans knew that a battle was about to take place. The disaster came to the Meccans as a bolt from the blue, so that when the news of the overwhelming defeat reached Mecca, the people were simply stunned to hear it. Other disasters also followed.
e
3:12; 8:55; 68:45.
b
3:12; 7:183; 8:55.
1069
Commentary:
This verse speaks of the opponents of Islam. The Battle of Badr provided a good illustration of the destruction promised to them in this verse. Neither the Muslims nor the Meccans knew that a battle was about to take place. The disaster came to the Meccans as a bolt from the blue, so that when the news of the overwhelming defeat reached Mecca, the people were simply stunned to hear it. Other disasters also followed.
e
3:12; 8:55; 68:45.
مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُۥ مَا يَغِيظُ
اور زمین پر گر کر مر جائے۔ کیونکہ اس کی امید کبھی بر نہ آئے گی۔ پس اس کی موت ہی اسے مایوسی دیکھنے سے بچا سکتی ہے۔
The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet and then see if they can stop Divine help which he is constantly receiving and will continue to receive from On High. It is decreed in the heavens that Islam shall make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word Sama’ be interpreted as "roof" or "ceiling" (Lane), the verse would signify, 'If the opponents of the Holy Prophet are enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off, even then Divine assistance will not stop coming.' This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, Perish in your rage. Surely, Allah has full knowledge of what is hidden in your breasts.
Commentary:
This verse is generally misunderstood and misinterpreted. We have tried to make the meaning clear by supplying the words "the Prophet" within brackets and the expressions "the Divine help" and "if he can" and the pronoun "him" in italics. The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet; and then see if they can stop Divine help which he is constantly receiving and will continue to receive from on high. It is decreed in the heavens that Islam will make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word سـمـاء be interpreted as "roof" or "ceiling" the verse would signify, "if the opponents of the Holy Prophetare enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off. But even then Divine assistance will not stop coming." This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, "Die in your rage, surely Allah knows full well what is in your hearts."
1
اور زمین پر گر کر مر جائے۔ کیونکہ اس کی امید کبھی بر نہ آئے گی۔ پس اس کی موت ہی اسے مایوسی دیکھنے سے بچا سکتی ہے۔
2449
Commentary:
This verse is generally misunderstood and misinterpreted. We have tried to make the meaning clear by supplying the words "the Prophet" within brackets and the expressions "the Divine help" and "if he can" and the pronoun "him" in italics. The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet; and then see if they can stop Divine help which he is constantly receiving and will continue to receive from on high. It is decreed in the heavens that Islam will make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word سـمـاء be interpreted as "roof" or "ceiling" the verse would signify, "if the opponents of the Holy Prophetare enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off. But even then Divine assistance will not stop coming." This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, "Die in your rage, surely Allah knows full well what is in your hearts."
1937
The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet and then see if they can stop Divine help which he is constantly receiving and will continue to receive from On High. It is decreed in the heavens that Islam shall make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word Sama’ be interpreted as "roof" or "ceiling" (Lane), the verse would signify, 'If the opponents of the Holy Prophet are enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off, even then Divine assistance will not stop coming.' This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, Perish in your rage. Surely, Allah has full knowledge of what is hidden in your breasts.
لَا يُقَٰتِلُونَكُمْ جَمِيعًا إِلَّا فِى قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَآءِ جُدُرٍۭ ۚ بَأْسُهُم بَيْنَهُمْ شَدِيدٌ ۚ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ
The verse means that the disbelievers, particularly the Jews and the Hypocrites of Medina, present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the Hypocrites of Medina and the pagan Quraish of Mecca. The Quraish saw in the rising power of Islam a great danger to their all-round supremacy, the Hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
Commentary:
The verse means that disbelievers— particularly the Jews and the hypocrites of Medina—seem to present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the hypocrites of Medina and the pagan Quraish of Mecca. The Quraish found in the rising power of Islam a danger to their autocracy, the hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
4200
Commentary:
The verse means that disbelievers— particularly the Jews and the hypocrites of Medina—seem to present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the hypocrites of Medina and the pagan Quraish of Mecca. The Quraish found in the rising power of Islam a danger to their autocracy, the hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
3026
The verse means that the disbelievers, particularly the Jews and the Hypocrites of Medina, present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the Hypocrites of Medina and the pagan Quraish of Mecca. The Quraish saw in the rising power of Islam a great danger to their all-round supremacy, the Hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُوَ يُدْعَىٰٓ إِلَى ٱلْإِسْلَٰمِ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
6:22; 10:18; 11:19.
这节经文指的是, 穆圣向他们讲解教义的不信的人, 因为他是邀请者而他们是被邀请者 (20:109和33:47)。而且, 在 «古兰经» 中他们被称为制造谎言反对安拉的人们 (6:138, 141)。但是, 这一预言如果理解为适用于主许的迈喜合的话, 那么, “他被邀请进入伊斯兰教” 这句话的意思将会是, 主许迈喜合会被那些自称为伊斯兰教的保卫者的人们邀去公开认错、忏悔而成为同他们一样的穆斯林, 因为, 按照他们的看法, 由于他宣称为主许的迈喜合和受道教长, 他已经不是一个穆斯林了。
اس آیت میں اس بات کو ظاہر کیا گیا ہے کہ آپ کے بروز کی بابت خاص توجہ چاہیے جو ہے تو پیشگوئی کا بالواسطہ مورد‘ لیکن اسلام کی طرف اس کو بلایا جائے گا محمد رسول اللہ صلی اللہ علیہ وسلم تو خود دنیا کو اسلام کی طرف بلاتے تھے۔
6:22; 10:18; 11:19.
The verse refers to disbelievers to whom the Holy Prophet addressed his Message, since he was the inviter and they the invitees (20:109 & 33:47). Moreover, they have been stigmatised in the Qur’an as forgers of lies against God (6:138, 141). But if the prophecy be taken to apply to the Promised Messiah the expression, 'he is invited to Islam,' would signify that the Promised Messiah would be invited by the so-called defenders of Islam to recant, repent and be a Muslim like them, for, according to them, by his claim to be the Promised Messiah and Mahdi he would cease to be one.
6:22; 10:18; 11:19.
Commentary:
The preceding verse having been applied to the Holy Prophet, the expression "who can be more unjust than one who forges a lie against Allah while he is called to Islam" would refer to those Rejecters of Truth to whom he addressed his Message, since he was the Inviter (داعی) and they the invitees (20:109 & 33:47), and having rejected his Message and by intentionally misinterpreting divine prophecies they belonged to that class of people who in the Quran have been called forgers of lies against God (6:138-141). But if the prophecy be taken to apply to the Promised Messiah the expression, "he is called to Islam," would signify that the Promised Messiah would be invited by the so-called defenders of Islam to recant, repent and be a Muslim like them, for, according to them, by his claim to be the Promised Messiah and Mahdi he would cease to be one.
b
6:22; 10:18; 11:19.
1420
这节经文指的是, 穆圣向他们讲解教义的不信的人, 因为他是邀请者而他们是被邀请者 (20:109和33:47)。而且, 在 «古兰经» 中他们被称为制造谎言反对安拉的人们 (6:138, 141)。但是, 这一预言如果理解为适用于主许的迈喜合的话, 那么, “他被邀请进入伊斯兰教” 这句话的意思将会是, 主许迈喜合会被那些自称为伊斯兰教的保卫者的人们邀去公开认错、忏悔而成为同他们一样的穆斯林, 因为, 按照他们的看法, 由于他宣称为主许的迈喜合和受道教长, 他已经不是一个穆斯林了。
2
اس آیت میں اس بات کو ظاہر کیا گیا ہے کہ آپ کے بروز کی بابت خاص توجہ چاہیے جو ہے تو پیشگوئی کا بالواسطہ مورد‘ لیکن اسلام کی طرف اس کو بلایا جائے گا محمد رسول اللہ صلی اللہ علیہ وسلم تو خود دنیا کو اسلام کی طرف بلاتے تھے۔
a
6:22; 10:18; 11:19.
4227
Commentary:
The preceding verse having been applied to the Holy Prophet, the expression "who can be more unjust than one who forges a lie against Allah while he is called to Islam" would refer to those Rejecters of Truth to whom he addressed his Message, since he was the Inviter (داعی) and they the invitees (20:109 & 33:47), and having rejected his Message and by intentionally misinterpreting divine prophecies they belonged to that class of people who in the Quran have been called forgers of lies against God (6:138-141). But if the prophecy be taken to apply to the Promised Messiah the expression, "he is called to Islam," would signify that the Promised Messiah would be invited by the so-called defenders of Islam to recant, repent and be a Muslim like them, for, according to them, by his claim to be the Promised Messiah and Mahdi he would cease to be one.
b
6:22; 10:18; 11:19.
3038
The verse refers to disbelievers to whom the Holy Prophet addressed his Message, since he was the inviter and they the invitees (20:109 & 33:47). Moreover, they have been stigmatised in the Qur’an as forgers of lies against God (6:138, 141). But if the prophecy be taken to apply to the Promised Messiah the expression, 'he is invited to Islam,' would signify that the Promised Messiah would be invited by the so-called defenders of Islam to recant, repent and be a Muslim like them, for, according to them, by his claim to be the Promised Messiah and Mahdi he would cease to be one.
وُجُوهٌ يَوْمَئِذٍ خَٰشِعَةٌ
68:44; 75:25; 80:41, 42.
اس جگہ انسانوں پر جو آخری زمانہ میں عذاب آنے والا ہے اس کی خبر دی گئی ہے اور بتایا گیا ہے کہ جب وہ عذاب آئے گا تو مجرم انسان کا چہرہ اترا ہوا ہوگا۔ اور وہ بڑا زور لگائے گا کہ کسی طرح وہ اس عذاب کو ٹلا دے۔
68:44; 75:25; 80:41, 42.
c
68:44; 75:25; 80:41, 42.
2
اس جگہ انسانوں پر جو آخری زمانہ میں عذاب آنے والا ہے اس کی خبر دی گئی ہے اور بتایا گیا ہے کہ جب وہ عذاب آئے گا تو مجرم انسان کا چہرہ اترا ہوا ہوگا۔ اور وہ بڑا زور لگائے گا کہ کسی طرح وہ اس عذاب کو ٹلا دے۔
c
68:44; 75:25; 80:41-42.
4693
Commentary:
وجوه meaning 'chiefs' or 'leaders' of men; the verse signifies that on the Day of Reckoning the great leaders of disbelief will be debased and humiliation will be writ large on their faces.
c
68:44; 75:25; 80:41, 42.
عَامِلَةٌ نَّاصِبَةٌ
Commentary:
The verse means to say that all the endeavours of the leaders of disbelief against Islam will be wasted as they will fail to arrest or retard its progress.
4694
Commentary:
The verse means to say that all the endeavours of the leaders of disbelief against Islam will be wasted as they will fail to arrest or retard its progress.
تَصْلَىٰ نَارًا حَامِيَةً
87:13, 101:12.
تَصْلٰی کی ضمیر وُجُوْہٌ کی طرف جاتی ہے اس لئے اس کا ترجمہ جماعت کیا گیا ہے۔
87:13, 101:12.
87:13; 101:12.
d
87:13, 101:12.
3
تَصْلٰی کی ضمیر وُجُوْہٌ کی طرف جاتی ہے اس لئے اس کا ترجمہ جماعت کیا گیا ہے۔
d
87:13; 101:12.
d
87:13, 101:12.
تُسْقَىٰ مِنْ عَيْنٍ ءَانِيَةٍ
55:45.
55:45.
47:16; 55:45.
e
55:45.
e
47:16; 55:45.
e
55:45.
لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ
عربی میں ضَرِیْع اور شِبْرَق دو لفظ ہیں جن سے مراد ایسا گھاس ہوتا ہے جس کی جڑیں نہیں ہوتیں جب وہ خشک ہو تو اس کو ضَرِیْع کہتے ہیں اور جب تازہ ہو تو اُسے شِبْرَق کہتے ہیں اور اس کی خاصیت یہ ہوتی ہے کہ اس کے کھانے سے کوئی نفع نہیں ہوتا یعنی نہ تو انسان کی صحت کو کوئی طاقت حاصل ہوتی ہے اور نہ وہ موٹا ہوتا ہے چنانچہ قرآن کریم نے بھی یہی معنے کئے ہیں کہ لَایُسْمِنُ وَلَایُغْنِیْ مِنْ جُوْعٍ اور آیت کا مطلب یہ ہے کہ وہ دوزخ میں جائیں گے اور ایسے کھانے ان کو نہیں ملیں گے جو طاقت بخشنے والے ہوں بلکہ وہ کھانے ملیں گے جونہ طاقت بخشیں گے اور نہ ان سے سیری ہوگی۔
Important Words:
ضریع (dry, bitter and thorny herbage) is derived from ضرع i.e. he (kid) took with his mouth the udder. This seems to be regarded by some as the primary signification of the word. All the three forms, viz. dara‘a & dari‘a & daru‘a mean, he was or became weak. ضریع means, a bad sort of pasture by which cattle do not become fat or fresh and which renders their condition bad; a certain dry, bitter, thorny plant (Lane).
1
عربی میں ضَرِیْع اور شِبْرَق دو لفظ ہیں جن سے مراد ایسا گھاس ہوتا ہے جس کی جڑیں نہیں ہوتیں جب وہ خشک ہو تو اس کو ضَرِیْع کہتے ہیں اور جب تازہ ہو تو اُسے شِبْرَق کہتے ہیں اور اس کی خاصیت یہ ہوتی ہے کہ اس کے کھانے سے کوئی نفع نہیں ہوتا یعنی نہ تو انسان کی صحت کو کوئی طاقت حاصل ہوتی ہے اور نہ وہ موٹا ہوتا ہے چنانچہ قرآن کریم نے بھی یہی معنے کئے ہیں کہ لَایُسْمِنُ وَلَایُغْنِیْ مِنْ جُوْعٍ اور آیت کا مطلب یہ ہے کہ وہ دوزخ میں جائیں گے اور ایسے کھانے ان کو نہیں ملیں گے جو طاقت بخشنے والے ہوں بلکہ وہ کھانے ملیں گے جونہ طاقت بخشیں گے اور نہ ان سے سیری ہوگی۔
4695
Important Words:
ضریع (dry, bitter and thorny herbage) is derived from ضرع i.e. he (kid) took with his mouth the udder. This seems to be regarded by some as the primary signification of the word. All the three forms, viz. dara‘a & dari‘a & daru‘a mean, he was or became weak. ضریع means, a bad sort of pasture by which cattle do not become fat or fresh and which renders their condition bad; a certain dry, bitter, thorny plant (Lane).
لَّا يُسْمِنُ وَلَا يُغْنِى مِن جُوعٍ
Commentary:
Vv. 3-8 signify that the enemies of Islam will try hard to check its progress. But all their efforts will prove abortive. Before their very eyes the tender plant of Islam will grow into a mighty tree and their own power and glory will depart. Their sons and grandsons will enter the fold of Islam, and they will be consumed with rage and will burn in the fire of envy at seeing it spread fast; utter humiliation and ignominy will be their lot; they will be given hot water to drink and to eat which, instead of giving them nourishment or slaking their thirst and satisfying their hunger, will add to their weakness and hasten the withering away of their bodies—they will be utterly deprived of peace of mind, and calamities will overwhelm them in varying forms.
4696
Commentary:
Vv. 3-8 signify that the enemies of Islam will try hard to check its progress. But all their efforts will prove abortive. Before their very eyes the tender plant of Islam will grow into a mighty tree and their own power and glory will depart. Their sons and grandsons will enter the fold of Islam, and they will be consumed with rage and will burn in the fire of envy at seeing it spread fast; utter humiliation and ignominy will be their lot; they will be given hot water to drink and to eat which, instead of giving them nourishment or slaking their thirst and satisfying their hunger, will add to their weakness and hasten the withering away of their bodies—they will be utterly deprived of peace of mind, and calamities will overwhelm them in varying forms.
۞ أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِى ٱلْقُبُورِ
不信者似乎再也没有生命。他们死卧在他们的坟墓--------他们的家中。但他们将很快地出来反对伊斯兰教, 并将进军很多里路攻击麦地那的穆圣。
There seems to be no life left in the disbelievers. They are lying dead in their graves—their houses. But soon they will rise in opposition to Islam and will march many miles to attack the Holy Prophet in Medina.
82:5.
Commentary:
The verse means that there is no life left in the disbelievers. They seem to be lying dead in their graves—their houses. But soon they will rise in opposition to Islam and will march many miles to attack the Holy Prophet in Medina.
1766
不信者似乎再也没有生命。他们死卧在他们的坟墓--------他们的家中。但他们将很快地出来反对伊斯兰教, 并将进军很多里路攻击麦地那的穆圣。
b
82:5.
4818
Commentary:
The verse means that there is no life left in the disbelievers. They seem to be lying dead in their graves—their houses. But soon they will rise in opposition to Islam and will march many miles to attack the Holy Prophet in Medina.
3415
There seems to be no life left in the disbelievers. They are lying dead in their graves—their houses. But soon they will rise in opposition to Islam and will march many miles to attack the Holy Prophet in Medina.
وَحُصِّلَ مَا فِى ٱلصُّدُورِ
敌人对伊斯兰教的邪恶计谋终将显露出来。
اگر ان آیات کو دنیا پر محمول کیا جائے تو اس کے معنے یوں ہوں گے کہ وہ کفار جو بظاہر زندہ ہیں۔ لیکن دین کے لحاظ سے قبروں میں دفن ہیں جب ان کو اسلام کے مقابل پر کھڑا کر دیا جائے گا تو ان کے دلوں میں جو راز چھپے پڑے ہیں وہ ظاہر کر دئے جائیں گے۔ یعنی دلوں میں تو وہ اسلام کی بہت سی صداقتیں مان چکے ہیں صرف ظاہر میں اسلام کا مقابلہ کر رہے ہیں اس مضمون کو ایک تاریخی واقعہ نہایت اچھی طرح واضح کرتا ہے۔ جب مکہ فتح ہوا تو رسول کریم صلی اللہ علیہ وسلم نے اعلان فرمایا کہ جن لوگوں نے مسلمانوں کو جنگ میں نہیں بلکہ جنگ کے بغیر قتل کیا یا کروایا تھا ان کی سزا یہی ہے کہ ان کو معاف نہ کیا جائ
The evil designs of the enemies of Islam will come to light.
Important Words:
حصل (brought forth) is transitive from حصل (hasala), which means, it became apparent; it came into existence; it became realized; it came to pass. حصل (hasala) means, he produced, retracted or fetched out; he made a thing apparent; he prepared; he separated, discriminated or distinguished; he perceived a thing; he obtained or attained it; he acquired it; he collected (Lane & Aqrab).
Commentary:
The evil designs of the enemies of Islam will come to light.
1767
敌人对伊斯兰教的邪恶计谋终将显露出来。
1
اگر ان آیات کو دنیا پر محمول کیا جائے تو اس کے معنے یوں ہوں گے کہ وہ کفار جو بظاہر زندہ ہیں۔ لیکن دین کے لحاظ سے قبروں میں دفن ہیں جب ان کو اسلام کے مقابل پر کھڑا کر دیا جائے گا تو ان کے دلوں میں جو راز چھپے پڑے ہیں وہ ظاہر کر دئے جائیں گے۔ یعنی دلوں میں تو وہ اسلام کی بہت سی صداقتیں مان چکے ہیں صرف ظاہر میں اسلام کا مقابلہ کر رہے ہیں اس مضمون کو ایک تاریخی واقعہ نہایت اچھی طرح واضح کرتا ہے۔ جب مکہ فتح ہوا تو رسول کریم صلی اللہ علیہ وسلم نے اعلان فرمایا کہ جن لوگوں نے مسلمانوں کو جنگ میں نہیں بلکہ جنگ کے بغیر قتل کیا یا کروایا تھا ان کی سزا یہی ہے کہ ان کو معاف نہ کیا جائ
4819
Important Words:
حصل (brought forth) is transitive from حصل (hasala), which means, it became apparent; it came into existence; it became realized; it came to pass. حصل (hasala) means, he produced, retracted or fetched out; he made a thing apparent; he prepared; he separated, discriminated or distinguished; he perceived a thing; he obtained or attained it; he acquired it; he collected (Lane & Aqrab).
Commentary:
The evil designs of the enemies of Islam will come to light.
3416
The evil designs of the enemies of Islam will come to light.
إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌۢ
安拉完全知道他们的邪恶计谋, 他将惩罚他们的邪恶行径。
God is Well-Aware of their evil designs and He will punish them for their evil deeds.
Commentary:
God is well aware of their evil designs and He will punish them for their evil actions.
1768
安拉完全知道他们的邪恶计谋, 他将惩罚他们的邪恶行径。
4820
Commentary:
God is well aware of their evil designs and He will punish them for their evil actions.
3417
God is Well-Aware of their evil designs and He will punish them for their evil deeds.