Topic: Trench
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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَآءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَّمْ تَرَوْهَا ۚ وَكَانَ ٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا
اس میں غزوۂ احزاب کا ذکر ہے جبکہ عین اس دن جب دشمن غالب آنے کا امیدوار تھا تیز ہوا چلی اور رات کو مختلف کیمپوں کی آگیں بجھ گئیں جسے عرب لوگ منحوس خیال کرتے تھے اسے دیکھ کر دیوانہ وار سب جرنیل اپنے قبیلوں کو لے کر بھاگ گئے اور مسلمان ان کی یورش سے محفوظ ہو گئے۔
With this verse begins an account of the Battle of the Trench which took place in the 5th year of the Hijrah and was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatafan, the Ashja‘ and Murrah, the Fazarah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous Hypocrites of Medina, formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims including women and children were employed in digging the Trench) ill-prepared and ill- provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
Forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. The words may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. Says William Muir: 'Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown' ("Life of Muhammad").
Commentary:
With this verse begins an account of the Battle of the Ditch. This battle which took place in the 5th year of the Hijrahwas the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatfan, the Ashja‘ and Murrah, the Fararah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous "Hypocrites"of Medina formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims, including women and children, were employed in digging the Ditch) ill-prepared and ill-provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks, according to different versions after which the forces of darkness melted away without inflicting any serious loss upon the Muslims. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
The reference in the word ریحا (wind) is to the strong cold wind which blew upon the confederated hosts and uprooted their tents and extinguished their fires. Says William Muir:
"Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit, the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown". ("The Life of Mahomet").
The words "and hosts that you saw not" refer to the forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. It may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims.
1
اس میں غزوۂ احزاب کا ذکر ہے جبکہ عین اس دن جب دشمن غالب آنے کا امیدوار تھا تیز ہوا چلی اور رات کو مختلف کیمپوں کی آگیں بجھ گئیں جسے عرب لوگ منحوس خیال کرتے تھے اسے دیکھ کر دیوانہ وار سب جرنیل اپنے قبیلوں کو لے کر بھاگ گئے اور مسلمان ان کی یورش سے محفوظ ہو گئے۔
3082
Commentary:
With this verse begins an account of the Battle of the Ditch. This battle which took place in the 5th year of the Hijrahwas the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatfan, the Ashja‘ and Murrah, the Fararah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous "Hypocrites"of Medina formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims, including women and children, were employed in digging the Ditch) ill-prepared and ill-provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks, according to different versions after which the forces of darkness melted away without inflicting any serious loss upon the Muslims. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
The reference in the word ریحا (wind) is to the strong cold wind which blew upon the confederated hosts and uprooted their tents and extinguished their fires. Says William Muir:
"Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit, the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown". ("The Life of Mahomet").
The words "and hosts that you saw not" refer to the forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. It may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims.
2335
With this verse begins an account of the Battle of the Trench which took place in the 5th year of the Hijrah and was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatafan, the Ashja‘ and Murrah, the Fazarah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous Hypocrites of Medina, formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims including women and children were employed in digging the Trench) ill-prepared and ill- provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
2336
Forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. The words may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. Says William Muir: 'Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown' ("Life of Muhammad").
إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ ٱلْأَبْصَٰرُ وَبَلَغَتِ ٱلْقُلُوبُ ٱلْحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠
The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).
Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two.
3083
Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two.
2337
The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).
هُنَالِكَ ٱبْتُلِىَ ٱلْمُؤْمِنُونَ وَزُلْزِلُوا۟ زِلْزَالًا شَدِيدًا
8:18.
8:18.
8:18.
b
8:18.
a
8:18.
a
8:18.
وَإِذْ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥٓ إِلَّا غُرُورًا
8:50.
8:50.
8:50.
c
8:50.
b
8:50.
b
8:50.
وَإِذْ قَالَت طَّآئِفَةٌ مِّنْهُمْ يَٰٓأَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَٱرْجِعُوا۟ ۚ وَيَسْتَـْٔذِنُ فَرِيقٌ مِّنْهُمُ ٱلنَّبِىَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِىَ بِعَوْرَةٍ ۖ إِن يُرِيدُونَ إِلَّا فِرَارًا
这是在迁都 (هِجْرَة, Hijrah--------公元六二二年圣人穆罕默德从麦加迁居到麦地那) 之前麦地那的名称。
This was the name of Medina before the Hijrah.
The words mean, 'Return to your old faith, or go back to your homes.'
Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.
1024
这是在迁都 (هِجْرَة, Hijrah--------公元六二二年圣人穆罕默德从麦加迁居到麦地那) 之前麦地那的名称。
3084
Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.
2337A
This was the name of Medina before the Hijrah.
2338
The words mean, 'Return to your old faith, or go back to your homes.'
وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا ثُمَّ سُئِلُوا۟ ٱلْفِتْنَةَ لَءَاتَوْهَا وَمَا تَلَبَّثُوا۟ بِهَآ إِلَّا يَسِيرًا
واؤ بمعنی لیکن بھی آتا ہے۔
یعنی باوجود ارتداد کے کفار ان کو چھوڑیں گے نہیں‘ کیونکہ ان کے دل میں ہر مسلمان کہلانے والے کا بغض ہے خواہ وہ منافق ہی ہو۔
The verse purports to say that if an enemy had entered into Medina from another direction and the Hypocrites were invited to make common cause with him against the Muslims, they would have willingly and readily done so.
Commentary:
The present verse unmasks the falsity of excuses of the hypocrites mentioned in the preceding verse, viz. that their houses were exposed and defenceless and, therefore, they were unable to take part in the fighting on the side of Muslims. It purports to say that if an enemy had entered into Medina from another direction and they were invited to make common cause with him against the Muslims, they would have willingly and readily done so. It is because they have been asked in fulfilment of their solemn pledges to fight for Muslims against disbelievers that they advance the lame excuse of their houses being defenceless.
1
واؤ بمعنی لیکن بھی آتا ہے۔
2
یعنی باوجود ارتداد کے کفار ان کو چھوڑیں گے نہیں‘ کیونکہ ان کے دل میں ہر مسلمان کہلانے والے کا بغض ہے خواہ وہ منافق ہی ہو۔
3085
Commentary:
The present verse unmasks the falsity of excuses of the hypocrites mentioned in the preceding verse, viz. that their houses were exposed and defenceless and, therefore, they were unable to take part in the fighting on the side of Muslims. It purports to say that if an enemy had entered into Medina from another direction and they were invited to make common cause with him against the Muslims, they would have willingly and readily done so. It is because they have been asked in fulfilment of their solemn pledges to fight for Muslims against disbelievers that they advance the lame excuse of their houses being defenceless.
2339
The verse purports to say that if an enemy had entered into Medina from another direction and the Hypocrites were invited to make common cause with him against the Muslims, they would have willingly and readily done so.
وَلَقَدْ كَانُوا۟ عَٰهَدُوا۟ ٱللَّهَ مِن قَبْلُ لَا يُوَلُّونَ ٱلْأَدْبَٰرَ ۚ وَكَانَ عَهْدُ ٱللَّهِ مَسْـُٔولًا
此话指的是麦地那的犹太人曾与穆圣订立条约, 他们要站在他 (穆圣) 的一边同侵犯麦地那的任何敌人战斗。
The words refer to the treaty which the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina.
Commentary:
The words, "they had already covenanted with Allah," refer to the treaty that the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina. The verse holds out a solemn warning to these breakers of their plighted word that they will have to account for their treachery. The exact words of the above-mentioned treaty were:
و ان بینھم النصر علی من دھم یثرب
i.e. "and they take upon themselves to help the Holy Prophet against anyone who should attack Yathrib" (Khatamun-Nabiyyin, Part II, by Mirza Bashir Ahmad).
1025
此话指的是麦地那的犹太人曾与穆圣订立条约, 他们要站在他 (穆圣) 的一边同侵犯麦地那的任何敌人战斗。
3086
Commentary:
The words, "they had already covenanted with Allah," refer to the treaty that the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina. The verse holds out a solemn warning to these breakers of their plighted word that they will have to account for their treachery. The exact words of the above-mentioned treaty were:
و ان بینھم النصر علی من دھم یثرب
i.e. "and they take upon themselves to help the Holy Prophet against anyone who should attack Yathrib" (Khatamun-Nabiyyin, Part II, by Mirza Bashir Ahmad).
2340
The words refer to the treaty which the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina.
قُل لَّن يَنفَعَكُمُ ٱلْفِرَارُ إِن فَرَرْتُم مِّنَ ٱلْمَوْتِ أَوِ ٱلْقَتْلِ وَإِذًا لَّا تُمَتَّعُونَ إِلَّا قَلِيلًا
4:79; 62:9.
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
4:79; 62:9.
4:79; 62:9.
a
4:79; 62:9.
3
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
a
4:79; 62:9.
a
4:79; 62:9.
قُلْ مَن ذَا ٱلَّذِى يَعْصِمُكُم مِّنَ ٱللَّهِ إِنْ أَرَادَ بِكُمْ سُوٓءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً ۚ وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
39:39.
39:39.
39:39.
b
39:39.
a
39:39.
b
39:39.
۞ قَدْ يَعْلَمُ ٱللَّهُ ٱلْمُعَوِّقِينَ مِنكُمْ وَٱلْقَآئِلِينَ لِإِخْوَٰنِهِمْ هَلُمَّ إِلَيْنَا ۖ وَلَا يَأْتُونَ ٱلْبَأْسَ إِلَّا قَلِيلًا
یہاں قلیل کا لفظ ہے۔ لیکن ہم پہلے بتا چکے ہیں کہ قلیل کا لفظ عربی میں بالکل نفی کے لئے آتا ہے۔
Commentary:
The expression "they come not to the fight but a little," may mean, (a) very few of them take the field on the side of the Muslims; (b) they withdraw after having gone a short distance towards the field of battle, i.e. they take little or no part in the fighting.
4
یہاں قلیل کا لفظ ہے۔ لیکن ہم پہلے بتا چکے ہیں کہ قلیل کا لفظ عربی میں بالکل نفی کے لئے آتا ہے۔
3087
Commentary:
The expression "they come not to the fight but a little," may mean, (a) very few of them take the field on the side of the Muslims; (b) they withdraw after having gone a short distance towards the field of battle, i.e. they take little or no part in the fighting.
أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَآءَ ٱلْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَٱلَّذِى يُغْشَىٰ عَلَيْهِ مِنَ ٱلْمَوْتِ ۖ فَإِذَا ذَهَبَ ٱلْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى ٱلْخَيْرِ ۚ أُو۟لَٰٓئِكَ لَمْ يُؤْمِنُوا۟ فَأَحْبَطَ ٱللَّهُ أَعْمَٰلَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
یعنی طعنہ دیتے ہیں۔
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
22:12; 70:21-22.
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
1
یعنی طعنہ دیتے ہیں۔
b
22:12; 70:21-22.
3088
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
2341
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
يَحْسَبُونَ ٱلْأَحْزَابَ لَمْ يَذْهَبُوا۟ ۖ وَإِن يَأْتِ ٱلْأَحْزَابُ يَوَدُّوا۟ لَوْ أَنَّهُم بَادُونَ فِى ٱلْأَعْرَابِ يَسْـَٔلُونَ عَنْ أَنۢبَآئِكُمْ ۖ وَلَوْ كَانُوا۟ فِيكُم مَّا قَٰتَلُوٓا۟ إِلَّا قَلِيلًا
With the 13th verse the description had begun of an hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short, he is the complete antithesis of a true believer.
Commentary:
With 13th verse the description had begun of a hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short he is the complete antithesis of a true believer.
3089
Commentary:
With 13th verse the description had begun of a hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short he is the complete antithesis of a true believer.
2342
With the 13th verse the description had begun of an hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short, he is the complete antithesis of a true believer.
لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْءَاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا
3:32.
这场壕沟战役 (The Battle of Trench) 也许是穆圣一生经历中最艰难的严峻考验。在那极大的考验中, 他显现出高超的神圣形象和威望。事实上, 正是在到处一片黑暗的危险时刻, 或是一个人在他的敌人拜倒在他脚下的这一成功和胜利时刻, 他的真正的气质才得到了考验; 而历史雄辩地证明, 穆圣在危难时刻显示出像他在胜利的荣誉时刻一样的伟大与崇高。吴候德战役、霍奈战役和壕沟战役在他的优美品格的一个方面散发出强烈的光芒, 而麦加的攻克则从另一方面表现出他的强烈的光芒。风险和危险没有使他泄气或沮丧, 胜利和成功也不能损毁他。在霍奈的日子里, 伊斯兰教的命运安危未定而几乎只留下他一个人, 他却毫无畏惧地只身进入敌阵, 嘴里念着一句重要的话: “我是安拉的先知, 我从不说谎。我是阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب, ‘Abdul-Muttalib) 的儿子。”当麦加被攻克而整个阿拉伯拜倒在他的脚下之时, 绝对的和无可置疑的权力没能腐蚀他。他对他的敌人显示了无比的宽宏大量。
那些与他最接近的、最了解的人--------他的亲爱的妻子, 卡迪贾、他的终身朋友, 阿布•伯克尔、他的表弟和女婿, 阿里、他已获自由的奴仆, 宰德, 是最热爱他, 是最早信仰他的传教的, 没有什么比这个更能证明穆圣人格之崇高的了。先知是人类最尊贵的表率, 是美与善的模范。他多变的一生, 他的品格的各个方面, 是显得无人能够企及的, 足为人们学习和仿效的楷模。他的一生展现出历史的强烈光芒。他以一个孤儿开始自己的生命, 又以全民族命运的主宰者结束自己的生命。在孩童时期, 他就稳重而端庄, 而跨入青年时后, 他更是一个具有道德心、正直庄重而完美无缺的模范。在中年, 他赢得受信任和诚实的人的称号, 并且, 作为一个经商者, 他证明自己是极其诚实和一丝不苟的。他娶的妻子有比他自己年龄大得多的, 也有比他小得多的, 而她们都作证他的忠实、爱情和虔诚。作为一个父亲, 他充满极大的慈爱, 而作为一个朋友, 他极为忠诚而体谅。当委以改革腐朽的社会这一重大而艰难的任务并遭受迫害和被流放时, 他极端庄严和正气凛然地忍受下来。他像普通士兵一样战斗而又统帅全军。他面临挫败而终于取胜。他不但立法, 而且司法。他是一个政治家、一个教师, 又是一位真正的领袖。“作为国家以及教会的元首, 他身兼罗马皇帝和罗马教皇于一身; 他是教皇而无教皇的自负, 是罗马皇帝而无罗马皇帝的大批人马。没有常备军、没有警卫员、没有皇宫、没有固定岁入。假如有什么人有权利说他是靠正确的安拉旨意来统治的, 他就是穆罕默德, 因为他掌有一切权力而毋需权力的工具和支持因素。他要用他自己的双手做家务, 睡在皮革制的席子上, 他的饭菜是海枣和水或大麦面包, 而在处理完一整天的多项事务以后, 他还要在夜里花上好几小时作祈祷和祈求直到他的双足肿胀。没有人在如此巨大变化的环境和条件下竟会有那么少的改变” (“Muhammad and Muhammadanism” by Bosworth Smith)。
3:32.
The Battle of the Trench perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested; and history bears eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress as he was in the hour of success. The battles of the Trench, Uhud and Hunain shed a flood of light on the one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips: 'I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Mutt
3:32.
Commentary:
The Battle of the Ditch perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested, and history bears an eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress, as he was in the hour of success. The Battles of the Ditch, Uhud and Hunain shed a flood of light on one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain, with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips, viz. انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Muttalib." And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. Says Rev. Bosworth Smith:
"Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Mohammed into Mecca side by side with that of Marius or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a position better to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition; yet the Holy Prophet retained the nobility of his character under all circumstances" - ("Mohammed and Mohammedanism").
What greater testimony could there possibly be to the Holy Prophet’s nobility of character than the fact that those who were nearest to him and knew him most, loved him most and were the first to believe in his mission—his dear wife Khadijah, his life-long friend Abu Bakr, his cousin and son-in-law ‘Ali, his freed slave Zaid. The Prophet was humanity’s noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended with being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin, i.e. the trusty and truthful, and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love, and godliness. As a father he was most affectionate, and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier, and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a politician, a statesman, a teacher and a leader of men. Head of the state as well as of the Church he was, as a great writer has described him, Caesar and Pope in one; but he was Pope without the Pope’s pretentions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little. To quote Rev. Bosworth Smith again:
"On the whole, the wonder is not how much but how little, under different circumstances, Mohammed differed from himself. In the shepherd of the desert, in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of Medina, in the acknowledged conqueror, in the equal of the Persian Chosroes and the Greek Heraclius, we can still trace substantial unity. I doubt whether any other man whose external conditions changed so much, ever himself changed less to meet them."
Such was Muhammad, the Holy Prophet of Islam whom the verse under comment describes as an excellent exemplar and a perfect model and as humanity’s unerring guide for all time. The Holy Prophet’s goodness and greatness indeed stand unrivalled and unmatched, incomparable and unapproachable.
a
3:32.
1026
这场壕沟战役 (The Battle of Trench) 也许是穆圣一生经历中最艰难的严峻考验。在那极大的考验中, 他显现出高超的神圣形象和威望。事实上, 正是在到处一片黑暗的危险时刻, 或是一个人在他的敌人拜倒在他脚下的这一成功和胜利时刻, 他的真正的气质才得到了考验; 而历史雄辩地证明, 穆圣在危难时刻显示出像他在胜利的荣誉时刻一样的伟大与崇高。吴候德战役、霍奈战役和壕沟战役在他的优美品格的一个方面散发出强烈的光芒, 而麦加的攻克则从另一方面表现出他的强烈的光芒。风险和危险没有使他泄气或沮丧, 胜利和成功也不能损毁他。在霍奈的日子里, 伊斯兰教的命运安危未定而几乎只留下他一个人, 他却毫无畏惧地只身进入敌阵, 嘴里念着一句重要的话: “我是安拉的先知, 我从不说谎。我是阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب, ‘Abdul-Muttalib) 的儿子。”当麦加被攻克而整个阿拉伯拜倒在他的脚下之时, 绝对的和无可置疑的权力没能腐蚀他。他对他的敌人显示了无比的宽宏大量。
那些与他最接近的、最了解的人--------他的亲爱的妻子, 卡迪贾、他的终身朋友, 阿布•伯克尔、他的表弟和女婿, 阿里、他已获自由的奴仆, 宰德, 是最热爱他, 是最早信仰他的传教的, 没有什么比这个更能证明穆圣人格之崇高的了。先知是人类最尊贵的表率, 是美与善的模范。他多变的一生, 他的品格的各个方面, 是显得无人能够企及的, 足为人们学习和仿效的楷模。他的一生展现出历史的强烈光芒。他以一个孤儿开始自己的生命, 又以全民族命运的主宰者结束自己的生命。在孩童时期, 他就稳重而端庄, 而跨入青年时后, 他更是一个具有道德心、正直庄重而完美无缺的模范。在中年, 他赢得受信任和诚实的人的称号, 并且, 作为一个经商者, 他证明自己是极其诚实和一丝不苟的。他娶的妻子有比他自己年龄大得多的, 也有比他小得多的, 而她们都作证他的忠实、爱情和虔诚。作为一个父亲, 他充满极大的慈爱, 而作为一个朋友, 他极为忠诚而体谅。当委以改革腐朽的社会这一重大而艰难的任务并遭受迫害和被流放时, 他极端庄严和正气凛然地忍受下来。他像普通士兵一样战斗而又统帅全军。他面临挫败而终于取胜。他不但立法, 而且司法。他是一个政治家、一个教师, 又是一位真正的领袖。“作为国家以及教会的元首, 他身兼罗马皇帝和罗马教皇于一身; 他是教皇而无教皇的自负, 是罗马皇帝而无罗马皇帝的大批人马。没有常备军、没有警卫员、没有皇宫、没有固定岁入。假如有什么人有权利说他是靠正确的安拉旨意来统治的, 他就是穆罕默德, 因为他掌有一切权力而毋需权力的工具和支持因素。他要用他自己的双手做家务, 睡在皮革制的席子上, 他的饭菜是海枣和水或大麦面包, 而在处理完一整天的多项事务以后, 他还要在夜里花上好几小时作祈祷和祈求直到他的双足肿胀。没有人在如此巨大变化的环境和条件下竟会有那么少的改变” (“Muhammad and Muhammadanism” by Bosworth Smith)。
a
3:32.
3090
Commentary:
The Battle of the Ditch perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested, and history bears an eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress, as he was in the hour of success. The Battles of the Ditch, Uhud and Hunain shed a flood of light on one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain, with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips, viz. انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Muttalib." And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. Says Rev. Bosworth Smith:
"Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Mohammed into Mecca side by side with that of Marius or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a position better to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition; yet the Holy Prophet retained the nobility of his character under all circumstances" - ("Mohammed and Mohammedanism").
What greater testimony could there possibly be to the Holy Prophet’s nobility of character than the fact that those who were nearest to him and knew him most, loved him most and were the first to believe in his mission—his dear wife Khadijah, his life-long friend Abu Bakr, his cousin and son-in-law ‘Ali, his freed slave Zaid. The Prophet was humanity’s noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended with being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin, i.e. the trusty and truthful, and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love, and godliness. As a father he was most affectionate, and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier, and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a politician, a statesman, a teacher and a leader of men. Head of the state as well as of the Church he was, as a great writer has described him, Caesar and Pope in one; but he was Pope without the Pope’s pretentions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little. To quote Rev. Bosworth Smith again:
"On the whole, the wonder is not how much but how little, under different circumstances, Mohammed differed from himself. In the shepherd of the desert, in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of Medina, in the acknowledged conqueror, in the equal of the Persian Chosroes and the Greek Heraclius, we can still trace substantial unity. I doubt whether any other man whose external conditions changed so much, ever himself changed less to meet them."
Such was Muhammad, the Holy Prophet of Islam whom the verse under comment describes as an excellent exemplar and a perfect model and as humanity’s unerring guide for all time. The Holy Prophet’s goodness and greatness indeed stand unrivalled and unmatched, incomparable and unapproachable.
a
3:32.
2343
The Battle of the Trench perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested; and history bears eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress as he was in the hour of success. The battles of the Trench, Uhud and Hunain shed a flood of light on the one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips: 'I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Mutt
وَلَمَّا رَءَا ٱلْمُؤْمِنُونَ ٱلْأَحْزَابَ قَالُوا۟ هَٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥ ۚ وَمَا زَادَهُمْ إِلَّآ إِيمَٰنًا وَتَسْلِيمًا
这指的是不信者军队的狼狈溃败和伊斯兰教胜利的预言。(38:12 & 54:46)
واؤ بعض دفعہ دوران کلام میں چنانچہ کے معنی بھی دے دیتی ہے۔
قرآن کریم میں احزاب کے حملہ کی پہلے سے خبر تھی۔ اسی کی طرف اشارہ ہے (دیکھئے سورۃ قمر آیت۴۶‘ سورۃ صٓ آیت۱۲)
The reference is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
Commentary:
This verse shows that whereas the hypocrites and the weak of faith as mentioned in the preceding verses were greatly disheartened and dismayed by the very difficult situation in which Islam was placed at the time of the Battle of the Ditch, the faith of the sincere and true Muslims became stronger since they found that what the Holy Prophet had foretold, had come out true. The history of Islam bears ample testimony to the fact that the more difficult and critical the situation that confronted the Muslims, the greater their resolve and the will to fight, and greater their confidence and trust in God. They always rose equal to the occasion.
The reference in the words, "This is what Allah and His Messenger promised us," is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
1027
这指的是不信者军队的狼狈溃败和伊斯兰教胜利的预言。(38:12 & 54:46)
2
واؤ بعض دفعہ دوران کلام میں چنانچہ کے معنی بھی دے دیتی ہے۔
3
قرآن کریم میں احزاب کے حملہ کی پہلے سے خبر تھی۔ اسی کی طرف اشارہ ہے (دیکھئے سورۃ قمر آیت۴۶‘ سورۃ صٓ آیت۱۲)
3091
Commentary:
This verse shows that whereas the hypocrites and the weak of faith as mentioned in the preceding verses were greatly disheartened and dismayed by the very difficult situation in which Islam was placed at the time of the Battle of the Ditch, the faith of the sincere and true Muslims became stronger since they found that what the Holy Prophet had foretold, had come out true. The history of Islam bears ample testimony to the fact that the more difficult and critical the situation that confronted the Muslims, the greater their resolve and the will to fight, and greater their confidence and trust in God. They always rose equal to the occasion.
The reference in the words, "This is what Allah and His Messenger promised us," is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
2344
The reference is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
مِّنَ ٱلْمُؤْمِنِينَ رِجَالٌ صَدَقُوا۟ مَا عَٰهَدُوا۟ ٱللَّهَ عَلَيْهِ ۖ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُۥ وَمِنْهُم مَّن يَنتَظِرُ ۖ وَمَا بَدَّلُوا۟ تَبْدِيلًا
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
3092
Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
2345
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
لِّيَجْزِىَ ٱللَّهُ ٱلصَّٰدِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ ٱلْمُنَٰفِقِينَ إِن شَآءَ أَوْ يَتُوبَ عَلَيْهِمْ ۚ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
48:6, 7.
48:6, 7.
48:7.
a
48:6, 7.
a
48:7.
a
48:6, 7.
وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ بِغَيْظِهِمْ لَمْ يَنَالُوا۟ خَيْرًا ۚ وَكَفَى ٱللَّهُ ٱلْمُؤْمِنِينَ ٱلْقِتَالَ ۚ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزًا
Allah repelled the attack of the Confederates. They had to raise the siege and, consumed with anger and rage at having completely failed in their unholy and nefarious undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Trench marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
Commentary:
Allah repelled the attack of the confederates. They had to raise the siege and, consumed by anger and rage at having completely failed in their unholy undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Ditch marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
3093
Commentary:
Allah repelled the attack of the confederates. They had to raise the siege and, consumed by anger and rage at having completely failed in their unholy undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Ditch marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
2346
Allah repelled the attack of the Confederates. They had to raise the siege and, consumed with anger and rage at having completely failed in their unholy and nefarious undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Trench marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
جُندٌ مَّا هُنَالِكَ مَهْزُومٌ مِّنَ ٱلْأَحْزَابِ
اس آیت میں غزوۂ احزاب کی پیشگوئی ہے۔ یہ آیت غزوۂ احزاب سے بلکہ ہجرت سے بھی پہلے نازل ہوئی تھی اور اس میں احزاب کے حملہ آور کافروں کی شکست کی خبر دی گئی تھی۔ سُبْحَانَ اللّٰہ!
54:46.
The verse at once contains a prophecy and a challenge. The challenge is to the forces of evil to muster all their resources and form themselves into a strong confederacy to stop the onward march of Islam. And the prophecy is to the effect that the combined forces of disbelief shall be put to an ignominious rout if they dared oppose Islam. This mighty prophecy was literally fulfilled in the Battle of the Trench.
54:46.
Important Words:
مھزوم (routed) is derived from ھزم. They say ھزم العدو i.e. he broke and defeated the enemy. ھزم البشر means, he dug the well. ھزم فلاناً means, he killed him. جند مھزوم means, a defeated and broken army (Aqrab).
Commentary:
The verse at once contains a prophecy and a challenge. The challenge is to the forces of evil to muster all their resources and form themselves into a strong confederacy to stop the onward march of Islam. And the prophecy is to the effect that the combined forces of disbelief shall be put to an ignominious rout if they dared oppose Islam. This mighty prophecy was literally fulfilled in the Battle of the Ditch.
d
54:46.
1106
这节经文同时含有一个预言和一项挑战。那个挑战是对邪恶势力提出的, 要他们纠集所有资源和形成一个坚强的同盟来阻止伊斯兰教的前进。而那个预言的大意是, 不信的人的联合力量, 如果胆敢反抗伊斯兰教的话, 必将被可耻的击溃。这一强有力的预言在壕沟战役中完全实现了。
2
اس آیت میں غزوۂ احزاب کی پیشگوئی ہے۔ یہ آیت غزوۂ احزاب سے بلکہ ہجرت سے بھی پہلے نازل ہوئی تھی اور اس میں احزاب کے حملہ آور کافروں کی شکست کی خبر دی گئی تھی۔ سُبْحَانَ اللّٰہ!
b
54:46.
3382
Important Words:
مھزوم (routed) is derived from ھزم. They say ھزم العدو i.e. he broke and defeated the enemy. ھزم البشر means, he dug the well. ھزم فلاناً means, he killed him. جند مھزوم means, a defeated and broken army (Aqrab).
Commentary:
The verse at once contains a prophecy and a challenge. The challenge is to the forces of evil to muster all their resources and form themselves into a strong confederacy to stop the onward march of Islam. And the prophecy is to the effect that the combined forces of disbelief shall be put to an ignominious rout if they dared oppose Islam. This mighty prophecy was literally fulfilled in the Battle of the Ditch.
a
54:46.
2519
The verse at once contains a prophecy and a challenge. The challenge is to the forces of evil to muster all their resources and form themselves into a strong confederacy to stop the onward march of Islam. And the prophecy is to the effect that the combined forces of disbelief shall be put to an ignominious rout if they dared oppose Islam. This mighty prophecy was literally fulfilled in the Battle of the Trench.