Topic: Woe To The Idolaters
View Aspects
ٱتَّبِعْ مَآ أُوحِىَ إِلَيْكَ مِن رَّبِّكَ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ وَأَعْرِضْ عَنِ ٱلْمُشْرِكِينَ
10:110; 33:3.
10:110; 33:3.
10:110; 33:3.
a
10:110; 33:3.
b
10:110; 33:3.
b
10:110; 33:3.
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا۟ مَسَٰجِدَ ٱللَّهِ شَٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلْكُفْرِ ۚ أُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ وَفِى ٱلنَّارِ هُمْ خَٰلِدُونَ
The verse relates to idolatrous pilgrims and serves as an introduction to the announcement contained in 9:28 below. No idolater was, henceforth, to be allowed to approach the Ka‘bah, as announced by ‘Ali to the pilgrims assembled at Mecca on the occasion of the Greater Pilgrimage in the year 9 A.H. The verse gives the reason for that prohibition. The Ka‘bah being the Temple dedicated to the worship of the One God, idolaters had nothing to do with it. They were declared enemies of God’s Unity and stood condemned by their own confession.
Commentary:
This verse relates to idolatrous pilgrims and serves as an introduction to the announcement contained in 9:28 below. No idolater was henceforth to be allowed to approach the Ka‘bah, as announced by ‘Ali to the pilgrims assembled at Mecca on the occasion of the Greater Pilgrimage of the year 9 AH (see note on 9:3 above). The verse under comment gives the reason for that prohibition. The Ka‘bah being a temple dedicated to the worship of the One God, idolaters had nothing to do with it. They were declared enemies of God’s Unity who bore witness to their own idolatrous beliefs and thus stood condemned by their own confession. Moreover, while performing the Pilgrimage, idolaters, instead of declaring God’s Oneness, attributed co-partners to Him, for it is on record that, while reciting the prescribed formula: "Here I am, O my Lord, here I am; Thou hast no co-partner" they used to add the words "except him whom Thou hast Thyself made Thy co-partner." The words, while they bear witness against themselves to disbelief, beside being general in their significance, may also refer to this practice of idolaters.
1180
Commentary:
This verse relates to idolatrous pilgrims and serves as an introduction to the announcement contained in 9:28 below. No idolater was henceforth to be allowed to approach the Ka‘bah, as announced by ‘Ali to the pilgrims assembled at Mecca on the occasion of the Greater Pilgrimage of the year 9 AH (see note on 9:3 above). The verse under comment gives the reason for that prohibition. The Ka‘bah being a temple dedicated to the worship of the One God, idolaters had nothing to do with it. They were declared enemies of God’s Unity who bore witness to their own idolatrous beliefs and thus stood condemned by their own confession. Moreover, while performing the Pilgrimage, idolaters, instead of declaring God’s Oneness, attributed co-partners to Him, for it is on record that, while reciting the prescribed formula: "Here I am, O my Lord, here I am; Thou hast no co-partner" they used to add the words "except him whom Thou hast Thyself made Thy co-partner." The words, while they bear witness against themselves to disbelief, beside being general in their significance, may also refer to this practice of idolaters.
1168
The verse relates to idolatrous pilgrims and serves as an introduction to the announcement contained in 9:28 below. No idolater was, henceforth, to be allowed to approach the Ka‘bah, as announced by ‘Ali to the pilgrims assembled at Mecca on the occasion of the Greater Pilgrimage in the year 9 A.H. The verse gives the reason for that prohibition. The Ka‘bah being the Temple dedicated to the worship of the One God, idolaters had nothing to do with it. They were declared enemies of God’s Unity and stood condemned by their own confession.
قَٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْءَاخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حَتَّىٰ يُعْطُوا۟ ٱلْجِزْيَةَ عَن يَدٍ وَهُمْ صَٰغِرُونَ
2:191.
عَنْ يَدٍ (‘An Yadin) 的意思是: (1) 自愿承认穆斯林有较大的权力。(2) 用现款而不是以迟付款项的方式。(3) 认为它是穆斯林给的一种恩惠; 虚词 عَنْ (‘an) 的 意思是: “因为”, 而 يَدْ (Yad) 意指权力和恩惠 (Lane)。这节经文指的是住在阿拉伯的有经人。像多神教徒那样, 他们也非常敌视伊斯兰教并想用阴谋消灭它。因此, 穆斯林受命和他们作战直到他们同意作为忠实而和平的人们生活着为止。 جِزْيَة (Jizyah) 是非穆斯林作为生活在穆斯林国家自由人必须交的税款, 作为他们所享有的保护的答谢费。也可以值得注意的是, 和非穆斯林要交纳的 جِزْيَة (Jizyah) 相比较, 向穆斯林要征收一种重得多的税叫 زَكَاةْ (Zakat), 而且除了 زَكَاةْ (Zakat) 以外, 穆斯林必须服兵役, 而非穆斯林是免服兵役的。因此, 非穆斯林在某些方面生活还过得较好些, 因为他们只要付较轻的税而且不服兵役。صَاغِرُوْن (Saghirun) 这个单词表达他们从属的政治地位; 在其他方面, 他们享受了和穆斯林相等的一切社会权利。阿拉伯的多神教徒、犹太人和基督教人住在他们的街坊里, 是伊斯兰教的主要对手。在叙述信者与多神教徒的关系后, 本章以这节经文接着叙述信者与有经的人的关系, 尤其是他们的宗教的信念和教义。
اس کے یہ معنے نہیں کہ یہود سے بغیر دلیل کے جنگ جائز ہے کیونکہ جنگ کی شرائط دوسری جگہ موجود ہیں ان کو اس موقع پر ملحوظ رکھنا ضروری ہوگا ایک بڑی شرط جنگ کی یہ ہے کہ دشمن ظالمانہ حملہ کرے مسلمان صرف دفاع کر سکتا ہے۔ پس اگر یہودی حملہ کریں تو بتایا ہے کہ ان سے جنگ جائز ہے مگر وہ مغلوب ہو جائیں اور شکست کھا کر جزیہ دینے کو تیار ہو جائیں تو پھر لڑائی کو لمبا نہ کیا جائے۔ بلکہ ان کی پہلی غلطی کو معاف کر دیا جائے۔ وَھُمْ صَاغِرُوْنَ کے معنے مفسرین نے یہ کیے ہیں کہ جزیہ دیتے وقت یہودی بہت تذلل اختیار کریں۔ لیکن اس آیت کا یہ مطلب نہیں صرف یہ مطلب ہے کہ وہ عَنْ یَّدٍ جزیہ
2:191.
The expression ‘An Yadin means: (1) Willingly and in acknowledgment of the superior power of Muslims. (2) In ready money and not in the form of deferred payment. (3) Considering it as a favour from Muslims; the particle ‘an meaning, on account of, and Yad denoting power and favour (Lane). The verse refers to those People of the Book who lived in Arabia. Like the idolaters they too had been actively hostile to Islam and had planned and plotted to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as loyal and peaceful subjects. The Jizyah was a tax which these non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. It may be noted that as against Jizyah which was imposed on non-Muslims, a much heavier tax—Zakat was levied on the Muslims, and in addition to Zakat they had to perform military service from which non-Muslims were exempt. Thus the latter in a way f
2:191.
Important Words:
جزیة (tax) is derived from جزی meaning, he or it paid or gave satisfaction. They say, جزیت فلانا حقه i.e. I paid such a one his right or due. جزاہ کذا means, he repaid, requited, or recompensed him for such a thing. جزیة means, the tax that is taken from the free non-Muslim subjects of a Muslim State in lieu of the protection it ensures them (Lane & Aqrab).
ید (hand) also means favour. See 5:65.
صاغرون (acknowledge their subjection) is the plural of صاغرwhich is derived from صغرwhich means, he was or became small or little in body or in years or in estimation or in rank or dignity (Lane). صاغر which is the active participle from صغرsignifies, one who agrees, and is satisfied, to occupy or remain in a subordinate position (Mufradat).
Commentary:
War with idolaters having been dealt with in previous verses, fighting with the People of the Book is introduced with this verse. The verse refers to those People of the Book who lived in Arabia. Like the idolaters of that country, they too had been actively hostile to Islam and had tried to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as their loyal and peaceful subjects. The Jizyah, referred to in the verse, was the tax which such non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. Islam has ordained that in Arabia, the birthplace of Islam and its headquarters, only the People of the Book, and not idolaters, could live as subjects by paying the Jizyah, while outside Arabia all non-Muslims could live under a Muslim government on payment of this tax. Arabia, being the cradle and centre of Islam and, as it were, the citadel thereof, was to be kept free from idolaters. It should also be noted that as against Jizyah which was imposed on non-Muslims, the tax imposed on Muslims is called Zakah which is a heavier tax than Jizyah, and Muslims, in addition to this tax, had to perform military service which was very hard in those days and from which non-Muslims were exempt. Thus the latter in a way fared better, for they had to pay a lighter tax and were also free from military service.
The expression عن ید (with their own hand) is used here in a figurative sense, signifying (1) that Jizyah should not be forcibly taken from the People of the Book but that they should pay it with their own hand, i.e. they should agree to pay it willingly and should acknowledge the superior power of the Muslims; or (2) that they should pay it out of hand, i.e. in ready money and not in the form of deferred payment; or (3) that they should pay it considering it as a favour from Muslims, the word, ید (hand) also meaning a favour.
The word صاغرون (acknowledge their subjection) is used here to express the subordinate political status of non-Muslims, i.e. they were to occupy the position of subjects in relation to Muslims. As regards the social relations of Muslims with the dhimmis, as non-Muslim subjects of the Muslim State were called, these may be judged from the fact that the Holy Prophet himself used to stand up in reverence when the bier of a non-Muslim happened to pass by him (Dawud, ch. on Jana’iz), and ‘Ali, the Fourth Caliph, bore on his own shoulders the bier of a Christian who happened to die in the time of his Caliphate.
b
2:191.
563
عَنْ يَدٍ (‘An Yadin) 的意思是: (1) 自愿承认穆斯林有较大的权力。(2) 用现款而不是以迟付款项的方式。(3) 认为它是穆斯林给的一种恩惠; 虚词 عَنْ (‘an) 的 意思是: “因为”, 而 يَدْ (Yad) 意指权力和恩惠 (Lane)。这节经文指的是住在阿拉伯的有经人。像多神教徒那样, 他们也非常敌视伊斯兰教并想用阴谋消灭它。因此, 穆斯林受命和他们作战直到他们同意作为忠实而和平的人们生活着为止。 جِزْيَة (Jizyah) 是非穆斯林作为生活在穆斯林国家自由人必须交的税款, 作为他们所享有的保护的答谢费。也可以值得注意的是, 和非穆斯林要交纳的 جِزْيَة (Jizyah) 相比较, 向穆斯林要征收一种重得多的税叫 زَكَاةْ (Zakat), 而且除了 زَكَاةْ (Zakat) 以外, 穆斯林必须服兵役, 而非穆斯林是免服兵役的。因此, 非穆斯林在某些方面生活还过得较好些, 因为他们只要付较轻的税而且不服兵役。صَاغِرُوْن (Saghirun) 这个单词表达他们从属的政治地位; 在其他方面, 他们享受了和穆斯林相等的一切社会权利。阿拉伯的多神教徒、犹太人和基督教人住在他们的街坊里, 是伊斯兰教的主要对手。在叙述信者与多神教徒的关系后, 本章以这节经文接着叙述信者与有经的人的关系, 尤其是他们的宗教的信念和教义。
3
اس کے یہ معنے نہیں کہ یہود سے بغیر دلیل کے جنگ جائز ہے کیونکہ جنگ کی شرائط دوسری جگہ موجود ہیں ان کو اس موقع پر ملحوظ رکھنا ضروری ہوگا ایک بڑی شرط جنگ کی یہ ہے کہ دشمن ظالمانہ حملہ کرے مسلمان صرف دفاع کر سکتا ہے۔ پس اگر یہودی حملہ کریں تو بتایا ہے کہ ان سے جنگ جائز ہے مگر وہ مغلوب ہو جائیں اور شکست کھا کر جزیہ دینے کو تیار ہو جائیں تو پھر لڑائی کو لمبا نہ کیا جائے۔ بلکہ ان کی پہلی غلطی کو معاف کر دیا جائے۔ وَھُمْ صَاغِرُوْنَ کے معنے مفسرین نے یہ کیے ہیں کہ جزیہ دیتے وقت یہودی بہت تذلل اختیار کریں۔ لیکن اس آیت کا یہ مطلب نہیں صرف یہ مطلب ہے کہ وہ عَنْ یَّدٍ جزیہ
a
2:191.
1189
Important Words:
جزیة (tax) is derived from جزی meaning, he or it paid or gave satisfaction. They say, جزیت فلانا حقه i.e. I paid such a one his right or due. جزاہ کذا means, he repaid, requited, or recompensed him for such a thing. جزیة means, the tax that is taken from the free non-Muslim subjects of a Muslim State in lieu of the protection it ensures them (Lane & Aqrab).
ید (hand) also means favour. See 5:65.
صاغرون (acknowledge their subjection) is the plural of صاغرwhich is derived from صغرwhich means, he was or became small or little in body or in years or in estimation or in rank or dignity (Lane). صاغر which is the active participle from صغرsignifies, one who agrees, and is satisfied, to occupy or remain in a subordinate position (Mufradat).
Commentary:
War with idolaters having been dealt with in previous verses, fighting with the People of the Book is introduced with this verse. The verse refers to those People of the Book who lived in Arabia. Like the idolaters of that country, they too had been actively hostile to Islam and had tried to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as their loyal and peaceful subjects. The Jizyah, referred to in the verse, was the tax which such non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. Islam has ordained that in Arabia, the birthplace of Islam and its headquarters, only the People of the Book, and not idolaters, could live as subjects by paying the Jizyah, while outside Arabia all non-Muslims could live under a Muslim government on payment of this tax. Arabia, being the cradle and centre of Islam and, as it were, the citadel thereof, was to be kept free from idolaters. It should also be noted that as against Jizyah which was imposed on non-Muslims, the tax imposed on Muslims is called Zakah which is a heavier tax than Jizyah, and Muslims, in addition to this tax, had to perform military service which was very hard in those days and from which non-Muslims were exempt. Thus the latter in a way fared better, for they had to pay a lighter tax and were also free from military service.
The expression عن ید (with their own hand) is used here in a figurative sense, signifying (1) that Jizyah should not be forcibly taken from the People of the Book but that they should pay it with their own hand, i.e. they should agree to pay it willingly and should acknowledge the superior power of the Muslims; or (2) that they should pay it out of hand, i.e. in ready money and not in the form of deferred payment; or (3) that they should pay it considering it as a favour from Muslims, the word, ید (hand) also meaning a favour.
The word صاغرون (acknowledge their subjection) is used here to express the subordinate political status of non-Muslims, i.e. they were to occupy the position of subjects in relation to Muslims. As regards the social relations of Muslims with the dhimmis, as non-Muslim subjects of the Muslim State were called, these may be judged from the fact that the Holy Prophet himself used to stand up in reverence when the bier of a non-Muslim happened to pass by him (Dawud, ch. on Jana’iz), and ‘Ali, the Fourth Caliph, bore on his own shoulders the bier of a Christian who happened to die in the time of his Caliphate.
a
2:191.
1175
The expression ‘An Yadin means: (1) Willingly and in acknowledgment of the superior power of Muslims. (2) In ready money and not in the form of deferred payment. (3) Considering it as a favour from Muslims; the particle ‘an meaning, on account of, and Yad denoting power and favour (Lane). The verse refers to those People of the Book who lived in Arabia. Like the idolaters they too had been actively hostile to Islam and had planned and plotted to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as loyal and peaceful subjects. The Jizyah was a tax which these non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. It may be noted that as against Jizyah which was imposed on non-Muslims, a much heavier tax—Zakat was levied on the Muslims, and in addition to Zakat they had to perform military service from which non-Muslims were exempt. Thus the latter in a way f
مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ وَلَوْ كَانُوٓا۟ أُو۟لِى قُرْبَىٰ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَٰبُ ٱلْجَحِيمِ
Commentary:
When a true believer is he who possesses the qualities mentioned in the preceding verse, he can never hesitate to sever his connection with disbelievers, if and when called upon to do so. It is in two ways that it can become "plain" that an idolater or a disbeliever is an inmate of Hell: firstly, if and when God informs His Prophet through some revelation that a certain idolater will not believe and will die as a disbeliever; secondly, when an idolater actually dies without repenting of idolatry. In either case, it is not permissible to pray for such idolaters. In ordinary circumstances, however, it is not disallowed to pray for disbelievers. The Holy Prophet is reported to have once said, "There lived a Prophet who, even though he was severely wounded by his people, went on praying to God, saying, 'My Lord, forgive my people, for they know not what they are doing.'" It was really to himself that the Holy Prophet referred in this saying. He was referring to the treatment he received at the hands of the people of Ta’if, and to the prayer that he, while bleeding and wounded, offered for them.
1262
Commentary:
When a true believer is he who possesses the qualities mentioned in the preceding verse, he can never hesitate to sever his connection with disbelievers, if and when called upon to do so. It is in two ways that it can become "plain" that an idolater or a disbeliever is an inmate of Hell: firstly, if and when God informs His Prophet through some revelation that a certain idolater will not believe and will die as a disbeliever; secondly, when an idolater actually dies without repenting of idolatry. In either case, it is not permissible to pray for such idolaters. In ordinary circumstances, however, it is not disallowed to pray for disbelievers. The Holy Prophet is reported to have once said, "There lived a Prophet who, even though he was severely wounded by his people, went on praying to God, saying, 'My Lord, forgive my people, for they know not what they are doing.'" It was really to himself that the Holy Prophet referred in this saying. He was referring to the treatment he received at the hands of the people of Ta’if, and to the prayer that he, while bleeding and wounded, offered for them.
فَٱصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ ٱلْمُشْرِكِينَ
5:68.
5:68.
5:68.
Important Words:
فاصدع (so declare openly). اصدع is derived from صدع. They say صدعه i.e. he clave, split or cracked it. صدع الفلاة means, he traversed or crossed the desert as though he clove it. صدعت الشیء means, I made the thing distinct or plain or clear. صدع بالحق means, he spoke the truth openly or aloud. فاصدع بماتؤمر therefore means: (1) cleave thou, or divide thou (their congregation) with that wherewith thou art charged; (2) distinguish thou therewith between the truth and falsehood; (3) reveal thou or make manifest that with which thou art charged and fear not anyone; or utter thou openly or aloud that with which thou art charged; or (4) order thou or decide thou according to that with which thou art charged, etc. (Lane & Aqrab).
Commentary:
The verse signifies that (1) when God’s decision concerning the punishment of the Meccans and the success of the Faithful has been revealed, the Holy Prophet should announce it openly and desist from further reasoning with the disbelievers; (2) the Holy Prophet should now begin to decide all questions in accordance with the ordinances laid down by Islam and thus should help to introduce the new world order. Taken in this sense, the verse will be found to imply a prophecy regarding the coming migration to Medina of the Holy Prophet.
a
5:68.
a
5:68.
1797
Important Words:
فاصدع (so declare openly). اصدع is derived from صدع. They say صدعه i.e. he clave, split or cracked it. صدع الفلاة means, he traversed or crossed the desert as though he clove it. صدعت الشیء means, I made the thing distinct or plain or clear. صدع بالحق means, he spoke the truth openly or aloud. فاصدع بماتؤمر therefore means: (1) cleave thou, or divide thou (their congregation) with that wherewith thou art charged; (2) distinguish thou therewith between the truth and falsehood; (3) reveal thou or make manifest that with which thou art charged and fear not anyone; or utter thou openly or aloud that with which thou art charged; or (4) order thou or decide thou according to that with which thou art charged, etc. (Lane & Aqrab).
Commentary:
The verse signifies that (1) when God’s decision concerning the punishment of the Meccans and the success of the Faithful has been revealed, the Holy Prophet should announce it openly and desist from further reasoning with the disbelievers; (2) the Holy Prophet should now begin to decide all questions in accordance with the ordinances laid down by Islam and thus should help to introduce the new world order. Taken in this sense, the verse will be found to imply a prophecy regarding the coming migration to Medina of the Holy Prophet.
a
5:68.
لِّيُعَذِّبَ ٱللَّهُ ٱلْمُنَٰفِقِينَ وَٱلْمُنَٰفِقَٰتِ وَٱلْمُشْرِكِينَ وَٱلْمُشْرِكَٰتِ وَيَتُوبَ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًۢا
4:28; 9:104.
4:28; 9:104.
4:28, 9:104.
Commentary:
The verse means to say that with the revelation of the Shari‘ah the people became split up into two classes: (1) Those acting upon it came to be known as believers and received the favours and grace of God. (2) Those who rejected and defied it got the unenviable appellation of hypocrites and idolaters and were visited with Divine punishment.
a
4:28; 9:104.
a
4:28, 9:104.
3129
Commentary:
The verse means to say that with the revelation of the Shari‘ah the people became split up into two classes: (1) Those acting upon it came to be known as believers and received the favours and grace of God. (2) Those who rejected and defied it got the unenviable appellation of hypocrites and idolaters and were visited with Divine punishment.
a
4:28; 9:104.
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَٱسْتَقِيمُوٓا۟ إِلَيْهِ وَٱسْتَغْفِرُوهُ ۗ وَوَيْلٌ لِّلْمُشْرِكِينَ
14:12; 18:111; 21:109.
14:12; 18:111; 21:109.
14:12; 18:111; 21:109.
Commentary:
This verse answers the sarcasm of disbelievers referred to in the previous verse. The Holy Prophet is told to say to them that he is but a man like them and no god or angel. Therefore, there is no reason why they should not be able to understand the message of which the bearer is a human being and which is meant for human beings.
a
14:12; 18:111; 21:109.
a
14:12; 18:111; 21:109.
3559
Commentary:
This verse answers the sarcasm of disbelievers referred to in the previous verse. The Holy Prophet is told to say to them that he is but a man like them and no god or angel. Therefore, there is no reason why they should not be able to understand the message of which the bearer is a human being and which is meant for human beings.
g
14:12; 18:111; 21:109.
وَيُعَذِّبَ ٱلْمُنَٰفِقِينَ وَٱلْمُنَٰفِقَٰتِ وَٱلْمُشْرِكِينَ وَٱلْمُشْرِكَٰتِ ٱلظَّآنِّينَ بِٱللَّهِ ظَنَّ ٱلسَّوْءِ ۚ عَلَيْهِمْ دَآئِرَةُ ٱلسَّوْءِ ۖ وَغَضِبَ ٱللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ ۖ وَسَآءَتْ مَصِيرًا
یعنی مومنوں کے ایمان کی زیادتی منافق مردوں اور منافق عورتوں کے عذاب کا موجب ہو جائے گی۔ یعنی وہ تو یہ امید رکھتے تھے کہ ان حالات میں مومن متزلزل ہو جائیں گے۔ لیکن نتیجہ اُلٹا نکلا کہ وہ ایمان میں اور بھی بڑھ گئے پس منافقوں اور مشرکوں کے ہاتھ میں سوائے کڑھنے اور جلنے کے عذاب کے کچھ بھی نہ آیا۔ اسی طرح ان لوگوں کے ہاتھ بھی کچھ نہ آیا۔ جو اللہ تعالیٰ پر بدگمانی کرتے تھے۔ اور سمجھتے تھے کہ ان کی تدبیریں اسلام کو نقصان پہنچائیں گی۔
33:25.
9:98.
33:25.
9:98.
Important Words:
دائرة (calamity) is derived from دار which means, it (an event) came about. دار الدھر means, the time took a turn; it changed. دار بینھم الکأس means, the wine-cup went round them. دائرة means, the circuit of a thing; an evil turn of fortune; calamity; defeat; rout; slaughter; death. دارت علیھم الدوائر means, calamities befell them (Lane & Aqrab).
Commentary:
The verse means that every turn of fortune adds to the faith of believers and any addition to faith of believers increases the heart-burning and jealousy of disbelievers and the hypocrites. The latter had entertained the false hope that the terms of the Treaty of Hudaibiyyah would bring about a weakening of faith among the believers but the opposite happened and this caused heart-burning among them.
b
33:25.
c
9:98.
2
یعنی مومنوں کے ایمان کی زیادتی منافق مردوں اور منافق عورتوں کے عذاب کا موجب ہو جائے گی۔ یعنی وہ تو یہ امید رکھتے تھے کہ ان حالات میں مومن متزلزل ہو جائیں گے۔ لیکن نتیجہ اُلٹا نکلا کہ وہ ایمان میں اور بھی بڑھ گئے پس منافقوں اور مشرکوں کے ہاتھ میں سوائے کڑھنے اور جلنے کے عذاب کے کچھ بھی نہ آیا۔ اسی طرح ان لوگوں کے ہاتھ بھی کچھ نہ آیا۔ جو اللہ تعالیٰ پر بدگمانی کرتے تھے۔ اور سمجھتے تھے کہ ان کی تدبیریں اسلام کو نقصان پہنچائیں گی۔
b
33:25.
c
9:98.
3821
Important Words:
دائرة (calamity) is derived from دار which means, it (an event) came about. دار الدھر means, the time took a turn; it changed. دار بینھم الکأس means, the wine-cup went round them. دائرة means, the circuit of a thing; an evil turn of fortune; calamity; defeat; rout; slaughter; death. دارت علیھم الدوائر means, calamities befell them (Lane & Aqrab).
Commentary:
The verse means that every turn of fortune adds to the faith of believers and any addition to faith of believers increases the heart-burning and jealousy of disbelievers and the hypocrites. The latter had entertained the false hope that the terms of the Treaty of Hudaibiyyah would bring about a weakening of faith among the believers but the opposite happened and this caused heart-burning among them.
b
33:25.
c
9:98.