Topic: Perfidy
View Aspects
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا
5:49.
5:49.
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
d
5:49.
b
5:49.
574
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
b
5:49.
663
The address is to every Muslim.
وَلَا تُجَٰدِلْ عَنِ ٱلَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا
The word Anfusahum may also mean "their brethren" (2:85, 86; 4:67). The address is general as in the preceding verses.
8:59; 22:39.
Commentary:
The expression انفسھم (themselves) may also mean "their brethren" (see 2:85, 86 and 4:67), in which case the clause would mean "those who act dishonestly with regard to their brethren." The verse further emphasizes the fact, stated in 4:106 above, that those who act unfaithfully and dishonestly should not be supported. They do not deserve support not only because they are dishonest with regard to their own souls or those of their brethren and because the good name of their community suffers on their account, but also because they are encouraged in this way to persist in their evil practices. Here, too, the address is general as in 4:106.
a
8:59; 22:39.
576
Commentary:
The expression انفسھم (themselves) may also mean "their brethren" (see 2:85, 86 and 4:67), in which case the clause would mean "those who act dishonestly with regard to their brethren." The verse further emphasizes the fact, stated in 4:106 above, that those who act unfaithfully and dishonestly should not be supported. They do not deserve support not only because they are dishonest with regard to their own souls or those of their brethren and because the good name of their community suffers on their account, but also because they are encouraged in this way to persist in their evil practices. Here, too, the address is general as in 4:106.
665
The word Anfusahum may also mean "their brethren" (2:85, 86; 4:67). The address is general as in the preceding verses.
كَيْفَ وَإِن يَظْهَرُوا۟ عَلَيْكُمْ لَا يَرْقُبُوا۟ فِيكُمْ إِلًّا وَلَا ذِمَّةً ۚ يُرْضُونَكُم بِأَفْوَٰهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَٰسِقُونَ
9:10.
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
9:10.
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
9:10.
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
3
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
b
9:10.
1171
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
1160
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
1161
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
ٱسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ ۚ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ
63:7.
The word "seventy" does not denote a specific number but is used here to intensify the point that such Hypocrites as are doomed to perish will never be forgiven however much the Holy Prophet might ask forgiveness for them.
63:7.
Commentary:
The verse refers to the offering of prayer for the hypocrites while they lived. It does not, however, refer to all hypocrites as a matter of principle; but only to such as were doomed to perish and about whom God had revealed to His Prophet that they would die disbelievers (see 9:77 above). To pray for such hypocrites or disbelievers would virtually be contradicting the purpose of God. As for the injunction about the funeral Prayer, it is contained in 9:84 below. It so happened that before the latter verse was revealed, ‘Abdullah bin Ubayy, the leader of the hypocrites, died; and the Holy Prophet, considering that he was outwardly a Muslim and that his son was a particularly devoted believer, prepared to offer the funeral prayer for him. Thereupon, ‘Umar drew his attention to the verse under comment upon which the Holy Prophet said that the verse left it to him whether or not to say the funeral prayer for a hypocrite and that he would ask forgiveness of God for ‘Abdullah more than "seventy times."
It should be noted that the words, "seventy times," are not here meant literally but are simply intended to intensify the point that such hypocrites as are doomed to perish will never be forgiven; but so great was the mercy of the Holy Prophet for those who professed faith in him that, taking advantage of the fact that God had not so far expressly commanded him to abstain from praying for the hypocrites at all, he interpreted the word "seventy" literally and offered to say the funeral prayer for ‘Abdullah bin Ubayy, whose son was a very devoted Muslim.
c
63:7.
575
سَبْعِيْنَ (七十) 这一单词并不指具体数词。此处用来加强这一点: 这样的一些伪信者注定要灭亡, 不管穆圣为他们祈求宽恕多少次, 都不会被宽恕。
a
63:7.
1232
Commentary:
The verse refers to the offering of prayer for the hypocrites while they lived. It does not, however, refer to all hypocrites as a matter of principle; but only to such as were doomed to perish and about whom God had revealed to His Prophet that they would die disbelievers (see 9:77 above). To pray for such hypocrites or disbelievers would virtually be contradicting the purpose of God. As for the injunction about the funeral Prayer, it is contained in 9:84 below. It so happened that before the latter verse was revealed, ‘Abdullah bin Ubayy, the leader of the hypocrites, died; and the Holy Prophet, considering that he was outwardly a Muslim and that his son was a particularly devoted believer, prepared to offer the funeral prayer for him. Thereupon, ‘Umar drew his attention to the verse under comment upon which the Holy Prophet said that the verse left it to him whether or not to say the funeral prayer for a hypocrite and that he would ask forgiveness of God for ‘Abdullah more than "seventy times."
It should be noted that the words, "seventy times," are not here meant literally but are simply intended to intensify the point that such hypocrites as are doomed to perish will never be forgiven; but so great was the mercy of the Holy Prophet for those who professed faith in him that, taking advantage of the fact that God had not so far expressly commanded him to abstain from praying for the hypocrites at all, he interpreted the word "seventy" literally and offered to say the funeral prayer for ‘Abdullah bin Ubayy, whose son was a very devoted Muslim.
b
63:7.
1202
The word "seventy" does not denote a specific number but is used here to intensify the point that such Hypocrites as are doomed to perish will never be forgiven however much the Holy Prophet might ask forgiveness for them.
۞ إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓا۟ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ
从这节经文开始要介绍穆斯林护教战争。有关牺牲的论述是这节重要题目的必不可少的序论。在穆斯林被允许为自卫而战之前, 他们都熟知牺牲的重要性。这节经文有助于理解伊斯兰教 جِهَاد (Jihad) 概念。جِهَاد (Jihad) 正如这节经文所说明的那样, 是捍卫真理的战争。然而, 鉴于伊斯兰教不能容忍侵略战争, 他认为捍卫自已的荣誉家园和信仰而进行的战争是最高美德的行为。人是安拉最杰出的创造物, 是安拉创造活动的顶点与目的。人是安拉在大地上的代理者, 是安拉的整个创造活动之冠 (2:31)。这就是人在宇宙中占有最高地位的伊斯兰观念。因此, 伊斯兰教把人类提高到如此高的地位, 对人的生命一定也看得非常重要和尊严, 这是很自然的事。根据 «古兰经», 在所有事物中人的生命是神圣的, 不可亵渎的, 夺取人的生命是亵渎, 只有 «古兰经» 中特别提到的极个别场合是例外 (5:33; 17:34)。伊斯兰教教义中良心的解脱是极为重要的。它是人类最可贵的品行, 也许比生命本身更贵重。«古兰经» 已经把最大的尊严赋予人的生命, 因此它承认并宣称人的这一最可贵的所有物--------生命是神圣的, 不可侵犯的。正是为了捍卫人们这一最可贵的所有物, 穆斯林才被允许拿起武器。
With this verse is introduced the subject of Jihad. The theme of Sacrifice has formed a befitting prelude to this all-important subject. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of Sacrifice. The verse throws a flood of light on the Islamic conception of Jihad. Jihad, as the verse shows, is fighting in defence of Truth. But whereas Islam allows no aggressive war, it regards the waging of it to defend one’s honour, country or Faith as an act of the highest virtue. Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:31). This is the Islamic conception of man’s high place in the universe. It is, therefore, only natural that the religion which has raised man to such a high pedestal should also have attached very great importance and sanctity to human life. Of all things man’s life, according to the Qur’an, is the most sacred and inviolab
Commentary:
With this verse is introduced the subject of jihad. The theme of sacrifice has formed a befitting prelude to this all-important subject. Having explained the importance and significance of sacrifice, the Quran proceeds to tell Muslims that the time has arrived that they should be prepared to undergo all manner of sacrifice in the defence of their faith which the enemy is out to destroy. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of sacrifice. The words, "Surely, Allah defends those who believe," throw a flood of light on the Islamic conception of jihad. Jihad, as these words show, is fighting in defence of truth. But whereas Islam allows no aggressive war, it regards the waging of it in self-defence as an act of the highest virtue. Because much misconception prevails regarding the Islamic teaching about jihad and because Islam has been much maligned and subjected to much wilful and deliberate mis-representation on this account a somewhat detailed note is called for on this subject.
Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:30). To him even angels in heaven make obeisance and for him all animate and inanimate things—the earth, the heaven, the sun, moon, stars, mountains, oceans, rivers, animals, and birds, have been created and to him they have been made subservient (14:33, 34; 35:14). This is the Islamic conception of man’s high place in the universe. It is therefore only natural that that religion which has raised man to such a high pedestal should have attached very great importance and sanctity to his life. Of all things man’s life, according to the Quran, is most sacred and inviolable. It is a sacrilege to take it except under very rare circumstances which the Quran has specifically mentioned. According to the Quran the killing of a person without a just cause is tantamount to the killing of the whole of mankind (17:34; 5:33); so sacred and sanctified is man’s life.
No less important, according to Islam, is freedom of conscience. It is man’s most precious heritage—perhaps more precious than life itself. The Quran, which has attached the greatest sanctity to man’s life, could not have failed to acknowledge and declare the sacredness and inviolability of this, his most precious possession. "Let there be no compulsion in religion," says the Quran (2:256). It abounds in verses of like import which shows that not only Islam does not encourage the use of force for the spread of its teaching but positively and in most emphatic terms forbids and condemns it and gives man unrestricted choice in the matter of his faith and belief. Here are some of them:
Say, 'O ye men, now has the truth come to you from your Lord. So whosoever follows the guidance, follows it only for the good of his own soul, and whosoever errs, errs only against it. And I am not a keeper over you (10:109).
And say, It is the truth from your Lord; therefore let him who will, believe, and let him who will, disbelieve (18:30).
We know best what they say; and thou hast not been appointed to compel them in any way. So admonish by means of the Quran him who fears My warning (50:46).
So remind. Thou art only one to remind. Thou art not a warden over them (88:22-23).
These verses, as it were, make an unequivocal declaration about the freedom of human conscience or the Magna Carta of the liberty of man’s beliefs and convictions. The injunctions embodied in these verses have not remained a dead letter. The Holy Prophet and his Companions lived up to them and strictly obeyed them even if acting upon them meant loss of prestige as it happened at the time of signing of the Treaty of Hudaibiya, or when the Jewish tribe of Banu Nadir, on their banishment from Medina, were allowed to take with them the scions of the Muslim families of Aus and Khazraj, much against the remonstrances of their Muslim relatives, because they (the scions) had chosen to go with the Jews (Abu Dawud Kitabul-Jihad, & Manthur). It is also on record that ‘Umar, the second Caliph, presented Islam on several occasions to a Christian slave of his, Asbaq by name, but every time he refused to accept it (Manthur). Instances of such tolerant behaviour on the part of the leaders of Islam during the ages can easily be multiplied. In the face of such magnanimous display of religious tolerance it seems unbelievable that Islam should have been accused of fanaticism and bigotry or of having been spread by force, but it is a sad fact of history that it has been so maligned and accused by its hostile critics.
867
从这节经文开始要介绍穆斯林护教战争。有关牺牲的论述是这节重要题目的必不可少的序论。在穆斯林被允许为自卫而战之前, 他们都熟知牺牲的重要性。这节经文有助于理解伊斯兰教 جِهَاد (Jihad) 概念。جِهَاد (Jihad) 正如这节经文所说明的那样, 是捍卫真理的战争。然而, 鉴于伊斯兰教不能容忍侵略战争, 他认为捍卫自已的荣誉家园和信仰而进行的战争是最高美德的行为。人是安拉最杰出的创造物, 是安拉创造活动的顶点与目的。人是安拉在大地上的代理者, 是安拉的整个创造活动之冠 (2:31)。这就是人在宇宙中占有最高地位的伊斯兰观念。因此, 伊斯兰教把人类提高到如此高的地位, 对人的生命一定也看得非常重要和尊严, 这是很自然的事。根据 «古兰经», 在所有事物中人的生命是神圣的, 不可亵渎的, 夺取人的生命是亵渎, 只有 «古兰经» 中特别提到的极个别场合是例外 (5:33; 17:34)。伊斯兰教教义中良心的解脱是极为重要的。它是人类最可贵的品行, 也许比生命本身更贵重。«古兰经» 已经把最大的尊严赋予人的生命, 因此它承认并宣称人的这一最可贵的所有物--------生命是神圣的, 不可侵犯的。正是为了捍卫人们这一最可贵的所有物, 穆斯林才被允许拿起武器。
2469
Commentary:
With this verse is introduced the subject of jihad. The theme of sacrifice has formed a befitting prelude to this all-important subject. Having explained the importance and significance of sacrifice, the Quran proceeds to tell Muslims that the time has arrived that they should be prepared to undergo all manner of sacrifice in the defence of their faith which the enemy is out to destroy. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of sacrifice. The words, "Surely, Allah defends those who believe," throw a flood of light on the Islamic conception of jihad. Jihad, as these words show, is fighting in defence of truth. But whereas Islam allows no aggressive war, it regards the waging of it in self-defence as an act of the highest virtue. Because much misconception prevails regarding the Islamic teaching about jihad and because Islam has been much maligned and subjected to much wilful and deliberate mis-representation on this account a somewhat detailed note is called for on this subject.
Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:30). To him even angels in heaven make obeisance and for him all animate and inanimate things—the earth, the heaven, the sun, moon, stars, mountains, oceans, rivers, animals, and birds, have been created and to him they have been made subservient (14:33, 34; 35:14). This is the Islamic conception of man’s high place in the universe. It is therefore only natural that that religion which has raised man to such a high pedestal should have attached very great importance and sanctity to his life. Of all things man’s life, according to the Quran, is most sacred and inviolable. It is a sacrilege to take it except under very rare circumstances which the Quran has specifically mentioned. According to the Quran the killing of a person without a just cause is tantamount to the killing of the whole of mankind (17:34; 5:33); so sacred and sanctified is man’s life.
No less important, according to Islam, is freedom of conscience. It is man’s most precious heritage—perhaps more precious than life itself. The Quran, which has attached the greatest sanctity to man’s life, could not have failed to acknowledge and declare the sacredness and inviolability of this, his most precious possession. "Let there be no compulsion in religion," says the Quran (2:256). It abounds in verses of like import which shows that not only Islam does not encourage the use of force for the spread of its teaching but positively and in most emphatic terms forbids and condemns it and gives man unrestricted choice in the matter of his faith and belief. Here are some of them:
Say, 'O ye men, now has the truth come to you from your Lord. So whosoever follows the guidance, follows it only for the good of his own soul, and whosoever errs, errs only against it. And I am not a keeper over you (10:109).
And say, It is the truth from your Lord; therefore let him who will, believe, and let him who will, disbelieve (18:30).
We know best what they say; and thou hast not been appointed to compel them in any way. So admonish by means of the Quran him who fears My warning (50:46).
So remind. Thou art only one to remind. Thou art not a warden over them (88:22-23).
These verses, as it were, make an unequivocal declaration about the freedom of human conscience or the Magna Carta of the liberty of man’s beliefs and convictions. The injunctions embodied in these verses have not remained a dead letter. The Holy Prophet and his Companions lived up to them and strictly obeyed them even if acting upon them meant loss of prestige as it happened at the time of signing of the Treaty of Hudaibiya, or when the Jewish tribe of Banu Nadir, on their banishment from Medina, were allowed to take with them the scions of the Muslim families of Aus and Khazraj, much against the remonstrances of their Muslim relatives, because they (the scions) had chosen to go with the Jews (Abu Dawud Kitabul-Jihad, & Manthur). It is also on record that ‘Umar, the second Caliph, presented Islam on several occasions to a Christian slave of his, Asbaq by name, but every time he refused to accept it (Manthur). Instances of such tolerant behaviour on the part of the leaders of Islam during the ages can easily be multiplied. In the face of such magnanimous display of religious tolerance it seems unbelievable that Islam should have been accused of fanaticism and bigotry or of having been spread by force, but it is a sad fact of history that it has been so maligned and accused by its hostile critics.
1956
With this verse is introduced the subject of Jihad. The theme of Sacrifice has formed a befitting prelude to this all-important subject. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of Sacrifice. The verse throws a flood of light on the Islamic conception of Jihad. Jihad, as the verse shows, is fighting in defence of Truth. But whereas Islam allows no aggressive war, it regards the waging of it to defend one’s honour, country or Faith as an act of the highest virtue. Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:31). This is the Islamic conception of man’s high place in the universe. It is, therefore, only natural that the religion which has raised man to such a high pedestal should also have attached very great importance and sanctity to human life. Of all things man’s life, according to the Qur’an, is the most sacred and inviolab
وَإِذَا غَشِيَهُم مَّوْجٌ كَٱلظُّلَلِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ فَمِنْهُم مُّقْتَصِدٌ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا كُلُّ خَتَّارٍ كَفُورٍ
خَتَّار: کے معنے لغت میں بدعہد کے لکھے ہیں۔
10:23; 17:68; 29:66.
10:24; 17:68.
The verse refers to a very common characteristic of a Mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs and hearsays and superstitions.
10:23; 29:66.
10:24; 17:68.
Important Words:
ختار (the perfidious) is derived fromختر. They say خترہ i.e. he acted or behaved towards him with perfidy, treachery or unfaithfulness, or with the foulest perfidy or treachery or unfaithfulness or with deceit, guile, or in a bad or corrupt manner. ختر بالعھد means he was unfaithful to the covenant. ختار means, one who acts treacherously or with perfidy or with the foulest perfidy or with deceit or guile and does so frequently (Lane & Aqrab).
Commentary:
The verse refers to a very common characteristic of a mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs, hearsays and superstitions. In difficulty he prays to God but when out of it he is his old self. Such, however, is not the case of a true believer. He is grateful to God when he receives a Divine favour, and is firm and steadfast in faith when a misfortune overtakes him. He never loses his balance of mind—neither in prosperity nor in adversity.
a
10:23; 17:68; 29:66.
b
10:24; 17:68.
1
خَتَّار: کے معنے لغت میں بدعہد کے لکھے ہیں۔
b
10:23; 29:66.
c
10:24; 17:68.
3056
Important Words:
ختار (the perfidious) is derived fromختر. They say خترہ i.e. he acted or behaved towards him with perfidy, treachery or unfaithfulness, or with the foulest perfidy or treachery or unfaithfulness or with deceit, guile, or in a bad or corrupt manner. ختر بالعھد means he was unfaithful to the covenant. ختار means, one who acts treacherously or with perfidy or with the foulest perfidy or with deceit or guile and does so frequently (Lane & Aqrab).
Commentary:
The verse refers to a very common characteristic of a mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs, hearsays and superstitions. In difficulty he prays to God but when out of it he is his old self. Such, however, is not the case of a true believer. He is grateful to God when he receives a Divine favour, and is firm and steadfast in faith when a misfortune overtakes him. He never loses his balance of mind—neither in prosperity nor in adversity.
b
10:23; 17:68; 29:66.
c
10:24; 17:68.
2318
The verse refers to a very common characteristic of a Mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs and hearsays and superstitions.
وَأَنزَلَ ٱلَّذِينَ ظَٰهَرُوهُم مِّنْ أَهْلِ ٱلْكِتَٰبِ مِن صَيَاصِيهِمْ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا
59:3.
59:3.
The perfidious Banu Quraizah had entered into a solemn treaty with the Holy Prophet that they would help Muslims if an enemy attacked Medina. But at the time of the Battle of the Trench they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word and join the grand confederacy against Islam. When the attack fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut: 20: 10-15).
59:3.
Commentary:
The reference in the verse is to the tragic fate of the perfidious Banu Quraizah. They had entered into a solemn treaty with the Holy Prophet that they would aid and help Muslims if an enemy attacked Medina. But at the time of the Battle of the Ditch they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word with the Holy Prophet and join the grand confederacy against Islam. When the attack of the confederated hosts fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut. 20:10-15), viz. that combatants be put to the sword and non-combatants taken prisoner. According to different accounts from 300 to 700 persons were put to the sword. The award of Sa‘d may seem a little severe but it was of the Banu Quraizah’s own seeking and choice and the Holy Prophet had nothing to do with it, except that he was in honour bound to get it executed. Moreover, the award was quite in harmony with the laws of civilized warfare and was a fit and fully deserved punishment for their brazen-faced treachery and perfidy.
b
59:3.
b
59:3.
3094
Commentary:
The reference in the verse is to the tragic fate of the perfidious Banu Quraizah. They had entered into a solemn treaty with the Holy Prophet that they would aid and help Muslims if an enemy attacked Medina. But at the time of the Battle of the Ditch they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word with the Holy Prophet and join the grand confederacy against Islam. When the attack of the confederated hosts fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut. 20:10-15), viz. that combatants be put to the sword and non-combatants taken prisoner. According to different accounts from 300 to 700 persons were put to the sword. The award of Sa‘d may seem a little severe but it was of the Banu Quraizah’s own seeking and choice and the Holy Prophet had nothing to do with it, except that he was in honour bound to get it executed. Moreover, the award was quite in harmony with the laws of civilized warfare and was a fit and fully deserved punishment for their brazen-faced treachery and perfidy.
b
59:3.
2347
The perfidious Banu Quraizah had entered into a solemn treaty with the Holy Prophet that they would help Muslims if an enemy attacked Medina. But at the time of the Battle of the Trench they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word and join the grand confederacy against Islam. When the attack fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut: 20: 10-15).