Topic: For Allah
View Aspects
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ أُو۟لَٰٓئِكَ يَرْجُونَ رَحْمَتَ ٱللَّهِ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
8:75; 9:20.
8:75; 9:20.
8:75; 9:20.
Important Words:
ھاجروا (migrated) is derived from ھجر. They say ھجر الشیء i.e. (1) he cut it or he severed it; (2) he avoided it or kept away from it, or he gave it up. ھاجر means, he left one place to settle in another (Aqrab). The word is particularly used about one who leaves a place where religion is persecuted and goes to a place where there is no such persecution, especially to a place where there exists means of serving and supporting the faith. The early Muslims who migrated from Mecca to Medina were known as مھاجرین i.e. those who left Mecca and settled in Medina with the intention of helping the cause of Islam.
جاھدوا (strive hard) is derived from جھد which means, he strove or laboured hard, taking extraordinary pains. جھد فی الامرmeans, he used his utmost power in prosecuting the affair. جاھدالعدو means, he fought with the enemy exerting his utmost effort to repel him, his enemy doing the like. جھاد means, exerting one’s utmost power in contending with an object of disapprobation; and this is of three kinds, namely, (1) with a visible enemy (2) with Satan, and (3) with one’s self (Lane).
یرجون (who hope) is derived from رجا which gives twofold meaning. They say رجا الشیء meaning: (1) he hoped to get the thing; (2) he was afraid of the thing (Aqrab). When used in the sense of hoping, it is used on occasions when the thing hoped for is likely to afford pleasure (Mufradat).
Commentary:
The verse holds out the promise to Muslims, and they are indeed buoyed up with the hope, that though now they are beset with great difficulties and unusual hardships, the time is fast approaching when all difficulties would disappear and they would become heirs to God’s mercy both in this world and the next.
As the context shows, the words, those who believe, occurring in the verse refer to such of the believers as resided in Medina and had not been called upon to migrate. Thus the verse mentions two classes of believers who can hope to get Allah’s mercy; (1) believers resident in Medina, i.e. the Helpers, who engaged themselves in جھاد or holy war against the forces of Satan; and (2) Migrants from Mecca who were also engaged in such war. The words, Allah is Most Forgiving, Merciful, have been added to point out that Allah will forgive the above-mentioned two classes of believers their sins and shortcomings which will not stand in the way of their winning God’s mercy, provided they remain sincere in their faith and continue striving hard in the cause of Allah, for, as the Quran elsewhere explains, the good works of a man drive away his evil ones (11:115).
a
8:75; 9:20.
a
8:75; 9:20.
225
Important Words:
ھاجروا (migrated) is derived from ھجر. They say ھجر الشیء i.e. (1) he cut it or he severed it; (2) he avoided it or kept away from it, or he gave it up. ھاجر means, he left one place to settle in another (Aqrab). The word is particularly used about one who leaves a place where religion is persecuted and goes to a place where there is no such persecution, especially to a place where there exists means of serving and supporting the faith. The early Muslims who migrated from Mecca to Medina were known as مھاجرین i.e. those who left Mecca and settled in Medina with the intention of helping the cause of Islam.
جاھدوا (strive hard) is derived from جھد which means, he strove or laboured hard, taking extraordinary pains. جھد فی الامرmeans, he used his utmost power in prosecuting the affair. جاھدالعدو means, he fought with the enemy exerting his utmost effort to repel him, his enemy doing the like. جھاد means, exerting one’s utmost power in contending with an object of disapprobation; and this is of three kinds, namely, (1) with a visible enemy (2) with Satan, and (3) with one’s self (Lane).
یرجون (who hope) is derived from رجا which gives twofold meaning. They say رجا الشیء meaning: (1) he hoped to get the thing; (2) he was afraid of the thing (Aqrab). When used in the sense of hoping, it is used on occasions when the thing hoped for is likely to afford pleasure (Mufradat).
Commentary:
The verse holds out the promise to Muslims, and they are indeed buoyed up with the hope, that though now they are beset with great difficulties and unusual hardships, the time is fast approaching when all difficulties would disappear and they would become heirs to God’s mercy both in this world and the next.
As the context shows, the words, those who believe, occurring in the verse refer to such of the believers as resided in Medina and had not been called upon to migrate. Thus the verse mentions two classes of believers who can hope to get Allah’s mercy; (1) believers resident in Medina, i.e. the Helpers, who engaged themselves in جھاد or holy war against the forces of Satan; and (2) Migrants from Mecca who were also engaged in such war. The words, Allah is Most Forgiving, Merciful, have been added to point out that Allah will forgive the above-mentioned two classes of believers their sins and shortcomings which will not stand in the way of their winning God’s mercy, provided they remain sincere in their faith and continue striving hard in the cause of Allah, for, as the Quran elsewhere explains, the good works of a man drive away his evil ones (11:115).
d
8:75; 9:20.
فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لَآ أُضِيعُ عَمَلَ عَٰمِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّنۢ بَعْضٍ ۖ فَٱلَّذِينَ هَاجَرُوا۟ وَأُخْرِجُوا۟ مِن دِيَٰرِهِمْ وَأُوذُوا۟ فِى سَبِيلِى وَقَٰتَلُوا۟ وَقُتِلُوا۟ لَأُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ثَوَابًا مِّنْ عِندِ ٱللَّهِ ۗ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلثَّوَابِ
4:125; 16:98; 20:113.
16:42; 22:59, 60.
See 2:26.
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
4:125; 16:98; 20:113; 16:42.
22:59, 60.
See 2:26.
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
2:26.
a
4:125; 16:98; 20:113; 16:42.
b
22:59, 60.
c
See 2:26.
477
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
See 2:26.
549
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
وَدُّوا۟ لَوْ تَكْفُرُونَ كَمَا كَفَرُوا۟ فَتَكُونُونَ سَوَآءً ۖ فَلَا تَتَّخِذُوا۟ مِنْهُمْ أَوْلِيَآءَ حَتَّىٰ يُهَاجِرُوا۟ فِى سَبِيلِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ ۖ وَلَا تَتَّخِذُوا۟ مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
2:110; 4:45; 14:14.
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
2:110; 4:45; 14:14.
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
339
由于قَتْل (Qatl) 也有 “与…断绝一切社会接触” 的意思 (2:62), اُقْتُلُوْهُمْ (Uqtuluhum) 这一用语也可以作 “与他们没有关系” 解。这一意义在 “不要把他们当作朋友和帮助者” 这句话中得到证实。
2
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
3
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
a
2:110; 4:45; 14:14.
558
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
645
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
646
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
۞ وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِنۢ بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
مُرَاغَمٌ: اَلْمَذْھَبُ وَ الْمَھْرَبُ راستہ اَلْحِصْنُ یعنی قلعہ۔ (اقرب) مُرَاغَمًا کَثِیْرًا اَیْ مَذْھَبًا یَذْھَبُ اِلَیْہِ یعنی مراغم کے معنے راستے کے ہیں۔ (مفردات)
Islam accepts no excuse from believers to stay in environments hostile to their Faith if they can afford to leave such localities.
Important Words:
مراغما (place of refuge) is derived from رغم. They say رغم أنفه meaning his nose clove to the dust, i.e. he became abased and humbled. رغمه means, he disliked it. ارغم اھله or راغم اھله means, he forsook or deserted his family against their wish. رغامmeans, earth or dust. مرغم or مراغم means, a road by travelling on which a man separates himself from his people against their wish or so as to displease them; a place to which one migrates; a place of refuge; a safe and fortified place (Lane & Aqrab).
Commentary:
The verse promises those sincere believers who are forced by circumstances to migrate from their homes in the cause of God abundant place of refuge and plentifulness. There is, therefore, no excuse for the people to stay at home surrounded by hostile disbelievers. But the motive must be good and the migration sincere.
The Holy Prophet is reported to have said: "Whoso migrates from his home for the sake of God and His Messenger, his migration will be regarded as having been performed for the sake of God and His Messenger and will be rewarded as such. But whoso leaves his home for the sake of a worldly gain which he wishes to get or for a woman whom he wishes to marry, will be considered to have migrated for the sake of the object for which he migrated, and his migration will not be considered as having been performed in the cause of God" (Bukhari, ch. on Bad’ul Wahy).
2
مُرَاغَمٌ: اَلْمَذْھَبُ وَ الْمَھْرَبُ راستہ اَلْحِصْنُ یعنی قلعہ۔ (اقرب) مُرَاغَمًا کَثِیْرًا اَیْ مَذْھَبًا یَذْھَبُ اِلَیْہِ یعنی مراغم کے معنے راستے کے ہیں۔ (مفردات)
569
Important Words:
مراغما (place of refuge) is derived from رغم. They say رغم أنفه meaning his nose clove to the dust, i.e. he became abased and humbled. رغمه means, he disliked it. ارغم اھله or راغم اھله means, he forsook or deserted his family against their wish. رغامmeans, earth or dust. مرغم or مراغم means, a road by travelling on which a man separates himself from his people against their wish or so as to displease them; a place to which one migrates; a place of refuge; a safe and fortified place (Lane & Aqrab).
Commentary:
The verse promises those sincere believers who are forced by circumstances to migrate from their homes in the cause of God abundant place of refuge and plentifulness. There is, therefore, no excuse for the people to stay at home surrounded by hostile disbelievers. But the motive must be good and the migration sincere.
The Holy Prophet is reported to have said: "Whoso migrates from his home for the sake of God and His Messenger, his migration will be regarded as having been performed for the sake of God and His Messenger and will be rewarded as such. But whoso leaves his home for the sake of a worldly gain which he wishes to get or for a woman whom he wishes to marry, will be considered to have migrated for the sake of the object for which he migrated, and his migration will not be considered as having been performed in the cause of God" (Bukhari, ch. on Bad’ul Wahy).
658
Islam accepts no excuse from believers to stay in environments hostile to their Faith if they can afford to leave such localities.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
2:219; 9:20; 61:12.
这节经文制订了一个原则: 生活在同一国家中并在同一个政府管辖之下的穆斯林, 不论他们是移民入境的或者是原住居民, 在彼此需要时都必须相互帮助。但那些尚未移居穆斯林国家去的穆斯林, 没有权利在世间的事物方面要求前者给予帮助。但是他们如果受到宗教迫害, 他们必须受到帮助。虽然如此, 如果他们生活在和穆斯林签订有和平条约的非穆斯林政府的统治之下, 即使在宗教事务方面也不应给予帮助; 在这种情况下, 穆斯林只有迁出那个非穆斯林国家的一条道路可走。
2:219; 9:20; 61:12.
The verse lays down the principle that those Muslims who live in the same country and under the same administration, whether as immigrants or as original citizens, are bound to help one another in the hour of each other’s need. But those Muslims who do not emigrate to a Muslim country have no claim on the help of the former in worldly matters. But if they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case the only way open to Muslims is to emigrate from the non-Muslim country.
2:219; 9:20; 61:12.
Important Words:
آووا (gave shelter) is derived from اوی. They say اوی الیه i.e. he betook himself to it; or he repaired to it for lodging, covert or refuge; or simply he betook himself to it or repaired to it; or he returned to it. اواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered, protected or harboured him. اوی له means, he felt compassion or pity for him. آواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered or harboured him (Lane).
Commentary:
The verse enunciates a great principle which should govern the social relations of Muslims. It lays down that those Muslims who live in the same country and under the same administrations, whether as immigrants or as original citizens, are bound to help one another in the hour of need. If one of them is wronged, the others must come to his help. But as regards those Muslims who have not migrated to a Muslim country and prefer to live apart, they have no claim on the assistance of these Muslims in worldly matters. But if they seek their help in the matter of religion, e.g. when they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case, the only way open to them is to migrate from the non-Muslim country. The reader should note what high regard for compacts and treaties the Quran inculcates in its followers. It is to warn Muslims against a violation of compacts that the verse fittingly ends with the words, And Allah sees what you do.
b
2:219; 9:20; 61:12.
553
这节经文制订了一个原则: 生活在同一国家中并在同一个政府管辖之下的穆斯林, 不论他们是移民入境的或者是原住居民, 在彼此需要时都必须相互帮助。但那些尚未移居穆斯林国家去的穆斯林, 没有权利在世间的事物方面要求前者给予帮助。但是他们如果受到宗教迫害, 他们必须受到帮助。虽然如此, 如果他们生活在和穆斯林签订有和平条约的非穆斯林政府的统治之下, 即使在宗教事务方面也不应给予帮助; 在这种情况下, 穆斯林只有迁出那个非穆斯林国家的一条道路可走。
a
2:219; 9:20; 61:12.
1160
Important Words:
آووا (gave shelter) is derived from اوی. They say اوی الیه i.e. he betook himself to it; or he repaired to it for lodging, covert or refuge; or simply he betook himself to it or repaired to it; or he returned to it. اواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered, protected or harboured him. اوی له means, he felt compassion or pity for him. آواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered or harboured him (Lane).
Commentary:
The verse enunciates a great principle which should govern the social relations of Muslims. It lays down that those Muslims who live in the same country and under the same administrations, whether as immigrants or as original citizens, are bound to help one another in the hour of need. If one of them is wronged, the others must come to his help. But as regards those Muslims who have not migrated to a Muslim country and prefer to live apart, they have no claim on the assistance of these Muslims in worldly matters. But if they seek their help in the matter of religion, e.g. when they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case, the only way open to them is to migrate from the non-Muslim country. The reader should note what high regard for compacts and treaties the Quran inculcates in its followers. It is to warn Muslims against a violation of compacts that the verse fittingly ends with the words, And Allah sees what you do.
b
2:219; 9:20; 61:12.
1147
The verse lays down the principle that those Muslims who live in the same country and under the same administration, whether as immigrants or as original citizens, are bound to help one another in the hour of each other’s need. But those Muslims who do not emigrate to a Muslim country have no claim on the help of the former in worldly matters. But if they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case the only way open to Muslims is to emigrate from the non-Muslim country.