Topic: Conduct Of
View Aspects
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱصْبِرُوا۟ وَصَابِرُوا۟ وَرَابِطُوا۟ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
8:61.
رَابِطُوْا (Rabitu) 的意思是坚持与敌人战斗, 在战场上随时备好战马; 或始终不渝、百折不挠地履行宗教职责; 或记住拜功的时刻 (Lane)。
这节经文中提到的成功五个要素是: (1) 锻炼忍耐和坚定; (2) 要显得比敌人更为耐心和坚定; (3) 始终不渝、百折不挠地把自己奉献给宗教和社会; (4) 为了保卫和进攻的目的,在边疆上时刻保持警惕; (5) 正直地生活。رِبَاط (Ribat) 也意味着人心。这样就告诫信者要准备好与内部和外部的敌人作战斗。
8:61.
Rabitu means, persevere in fighting against your enemy or tie your horses in readiness at the frontiers; or apply yourselves constantly and assiduously to the obligations of your religion; or be mindful of the times of Prayer (Lane).
The five requisites of success mentioned in the verse are: (1) Exercise of patience and steadfastness; (2) showing greater patience and greater steadfastness than the enemy; (3) applying oneself constantly and assiduously to the service of one’s religion and community; (4) keeping vigilant watch at the frontiers both for the purpose of defence and attack; and (5) leading a life of righteousness. Ribat also signifies the human heart. Thus believers are enjoined to be always in a state of readiness to fight internal and external enemies.
8:61.
Important Words:
صابروا (strive to excel in steadfastness) is derived from صبر which means he was patient or steadfast; or he exercised restraint over himself; or he bore hardships with patience. صابرہ means, he excelled him in patience or steadfastness; he excelled him in patiently bearing hardships; he vied with him in patience or steadfastness (Lane & Aqrab).
رابطوا (be on your guard) is derived from ربط meaning, he tied or bound or made fast a thing; he tied or bound a beast with a rope in order that it might not run away and be kept handy. ربط جأشه means, he strengthened or fortified his heart. ربط الله علی قلبهmeans, God strengthened his heart with patience and steadfastness. رابط الامر means, he kept or applied himself constantly or assiduously to the thing or affair. رابط الفریقان means, the two parties tied their horses at their respective frontiers, each in preparation for the other. رابطوا would therefore mean, persevere in fighting against your enemy; or tie your horses in readiness at the frontier; or keep post or remain at the frontier of the enemy in preparation; or apply yourselves constantly and assiduously to the obligations of your religion; or be mindful of the times of Prayer (Lane & Aqrab).
Commentary:
The verse, which is the last of the present Surah, is important and mentions the essential means for the attainment of national goal. Taken in the physical sense, it signifies that in order to attain their goal, Muslims should not only be patient and steadfast and make greater sacrifices than their opponents, but should always be on their guard and should particularly be watchful about strengthening their frontiers. Taken in the spiritual sense, the injunctions contained in the verse would mean that Muslims should not only hold fast to their religion and faithfully act upon its teachings, but should also zealously carry the Message of Islam to non-Muslims and establish missions in their countries, at the same time vigorously defending themselves against all their attacks. The reference particularly is to the Christian people who have proved to be the most bitter enemies of Islam.
The five requisites of success mentioned in the verse are: (1) exercise of absolute patience and steadfastness absolutely; (2) showing greater patience and greater steadfastness than the enemy; (3) applying constantly and assiduously to the service of religion and community; (4) keeping vigilant watch at the frontiers, both for the purposes of defence and attack; and (5) leading lives of righteousness and fearing God. Ah, what a panacea for the ills of Islam, but how woefully neglected.
a
8:61.
306
رَابِطُوْا (Rabitu) 的意思是坚持与敌人战斗, 在战场上随时备好战马; 或始终不渝、百折不挠地履行宗教职责; 或记住拜功的时刻 (Lane)。
307
这节经文中提到的成功五个要素是: (1) 锻炼忍耐和坚定; (2) 要显得比敌人更为耐心和坚定; (3) 始终不渝、百折不挠地把自己奉献给宗教和社会; (4) 为了保卫和进攻的目的,在边疆上时刻保持警惕; (5) 正直地生活。رِبَاط (Ribat) 也意味着人心。这样就告诫信者要准备好与内部和外部的敌人作战斗。
c
8:61.
482
Important Words:
صابروا (strive to excel in steadfastness) is derived from صبر which means he was patient or steadfast; or he exercised restraint over himself; or he bore hardships with patience. صابرہ means, he excelled him in patience or steadfastness; he excelled him in patiently bearing hardships; he vied with him in patience or steadfastness (Lane & Aqrab).
رابطوا (be on your guard) is derived from ربط meaning, he tied or bound or made fast a thing; he tied or bound a beast with a rope in order that it might not run away and be kept handy. ربط جأشه means, he strengthened or fortified his heart. ربط الله علی قلبهmeans, God strengthened his heart with patience and steadfastness. رابط الامر means, he kept or applied himself constantly or assiduously to the thing or affair. رابط الفریقان means, the two parties tied their horses at their respective frontiers, each in preparation for the other. رابطوا would therefore mean, persevere in fighting against your enemy; or tie your horses in readiness at the frontier; or keep post or remain at the frontier of the enemy in preparation; or apply yourselves constantly and assiduously to the obligations of your religion; or be mindful of the times of Prayer (Lane & Aqrab).
Commentary:
The verse, which is the last of the present Surah, is important and mentions the essential means for the attainment of national goal. Taken in the physical sense, it signifies that in order to attain their goal, Muslims should not only be patient and steadfast and make greater sacrifices than their opponents, but should always be on their guard and should particularly be watchful about strengthening their frontiers. Taken in the spiritual sense, the injunctions contained in the verse would mean that Muslims should not only hold fast to their religion and faithfully act upon its teachings, but should also zealously carry the Message of Islam to non-Muslims and establish missions in their countries, at the same time vigorously defending themselves against all their attacks. The reference particularly is to the Christian people who have proved to be the most bitter enemies of Islam.
The five requisites of success mentioned in the verse are: (1) exercise of absolute patience and steadfastness absolutely; (2) showing greater patience and greater steadfastness than the enemy; (3) applying constantly and assiduously to the service of religion and community; (4) keeping vigilant watch at the frontiers, both for the purposes of defence and attack; and (5) leading lives of righteousness and fearing God. Ah, what a panacea for the ills of Islam, but how woefully neglected.
b
8:61.
554
Rabitu means, persevere in fighting against your enemy or tie your horses in readiness at the frontiers; or apply yourselves constantly and assiduously to the obligations of your religion; or be mindful of the times of Prayer (Lane).
555
The five requisites of success mentioned in the verse are: (1) Exercise of patience and steadfastness; (2) showing greater patience and greater steadfastness than the enemy; (3) applying oneself constantly and assiduously to the service of one’s religion and community; (4) keeping vigilant watch at the frontiers both for the purpose of defence and attack; and (5) leading a life of righteousness. Ribat also signifies the human heart. Thus believers are enjoined to be always in a state of readiness to fight internal and external enemies.
إِذْ أَنتُم بِٱلْعُدْوَةِ ٱلدُّنْيَا وَهُم بِٱلْعُدْوَةِ ٱلْقُصْوَىٰ وَٱلرَّكْبُ أَسْفَلَ مِنكُمْ ۚ وَلَوْ تَوَاعَدتُّمْ لَٱخْتَلَفْتُمْ فِى ٱلْمِيعَٰدِ ۙ وَلَٰكِن لِّيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا لِّيَهْلِكَ مَنْ هَلَكَ عَنۢ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَىَّ عَنۢ بَيِّنَةٍ ۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ
这节经文对那三伙人在白德尔战场上的阵地作了一幅绘图式的描写。穆斯林在离麦地那较近的一侧, 麦加的军队在离该城较远的一个地方, 而麦加商队那时正从叙利亚来, 在向着海岸走。这节经文说, 如果让穆斯林来约定交战时间, 他们在这点上意见肯定会分歧, 他们宁愿拖延第一次交战的日期, 因为他们觉得自己还不够强大, 在战场上迎战比他们强大得多而且装备精良的敌人。可是, 安拉的目的显示了强力的迹象, 他带来了这场遭遇战。
The verse gives a graphic picture of the position of the three parties at Badr. The Muslims were on the side nearer to Medina, the Meccan army was in a place farther away from the town and the Meccan caravan which was coming from Syria was towards the sea-coast. The verse says that if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better equipped enemy in the field of battle. But God’s object being to show a powerful Sign, He brought about the encounter.
God had decreed that the Meccans should suffer defeat.
Commentary:
In this verse and those that follow, the Quran describes how God arranged and planned to bring about an encounter at Badr between believers and disbelievers, so that He might thereby crush the power of the enemy and show a sign in support of Islam.
The verse begins with a graphic picture of the situation of the different parties at Badr and then proceeds to say that, if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better-equipped enemy in a field of battle. As, however, God’s object was to show a powerful sign, so He brought about the encounter at a time when the Muslims were still very weak and the enemy very strong. This was done so that the party, which had been proved to be in error and to be spiritually dead by means of clear reasons and arguments, might perish and the party, which had been proved to be spiritually alive and established on the firm basis of truth, might survive and live.
The Quran has mentioned, more than once, the Divine attribute of "All-Hearing" in connection with the Battle of Badr in order to allude to the fact that prayers had played a great part in bringing about the victory and that they can play a similar part again.
548
这节经文对那三伙人在白德尔战场上的阵地作了一幅绘图式的描写。穆斯林在离麦地那较近的一侧, 麦加的军队在离该城较远的一个地方, 而麦加商队那时正从叙利亚来, 在向着海岸走。这节经文说, 如果让穆斯林来约定交战时间, 他们在这点上意见肯定会分歧, 他们宁愿拖延第一次交战的日期, 因为他们觉得自己还不够强大, 在战场上迎战比他们强大得多而且装备精良的敌人。可是, 安拉的目的显示了强力的迹象, 他带来了这场遭遇战。
1131
Commentary:
In this verse and those that follow, the Quran describes how God arranged and planned to bring about an encounter at Badr between believers and disbelievers, so that He might thereby crush the power of the enemy and show a sign in support of Islam.
The verse begins with a graphic picture of the situation of the different parties at Badr and then proceeds to say that, if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better-equipped enemy in a field of battle. As, however, God’s object was to show a powerful sign, so He brought about the encounter at a time when the Muslims were still very weak and the enemy very strong. This was done so that the party, which had been proved to be in error and to be spiritually dead by means of clear reasons and arguments, might perish and the party, which had been proved to be spiritually alive and established on the firm basis of truth, might survive and live.
The Quran has mentioned, more than once, the Divine attribute of "All-Hearing" in connection with the Battle of Badr in order to allude to the fact that prayers had played a great part in bringing about the victory and that they can play a similar part again.
1124
The verse gives a graphic picture of the position of the three parties at Badr. The Muslims were on the side nearer to Medina, the Meccan army was in a place farther away from the town and the Meccan caravan which was coming from Syria was towards the sea-coast. The verse says that if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better equipped enemy in the field of battle. But God’s object being to show a powerful Sign, He brought about the encounter.
1125
God had decreed that the Meccans should suffer defeat.
إِذْ يُرِيكَهُمُ ٱللَّهُ فِى مَنَامِكَ قَلِيلًا ۖ وَلَوْ أَرَىٰكَهُمْ كَثِيرًا لَّفَشِلْتُمْ وَلَتَنَٰزَعْتُمْ فِى ٱلْأَمْرِ وَلَٰكِنَّ ٱللَّهَ سَلَّمَ ۗ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
3:14.
خواب میں دشمن کی تعداد کم کرکے دکھائے جانے کا مطلب یہ ہوتا ہے کہ دشمن پر غلبہ ملے گا۔
یعنی کفار کے لشکر کو۔
یعنی خواب میں کفار زیادہ دکھائے جاتے تو اس کی تعبیر یہ ہوتی کہ وہ غالب آئیں گے۔
3:14.
On his way to Badr the Holy Prophet in a vision saw the Meccan army to be less in number than they actually were (Jarir, x.9). This meant that in spite of their superior numbers and equipment they would be defeated.
3:14.
Important Words:
منام (dream) is derived from نام i.e. he slept. منام means, sleep; place where one sleeps; dream (Aqrab).
Commentary:
While on his way to Badr, the Holy Prophet was shown the Meccan army in a dream to be less in number than they actually were (Tabari, x. 9). In the language of dreams, this meant that the Meccan force, in spite of their superior numbers and equip-ment, would be overcome by the Muslims. On the other hand, if the enemy had been shown in a dream to be in large numbers, the interpretation of the dream would have been that the party to which the dreamer belonged would lose heart and would be overpowered by the enemy.
c
3:14.
2
خواب میں دشمن کی تعداد کم کرکے دکھائے جانے کا مطلب یہ ہوتا ہے کہ دشمن پر غلبہ ملے گا۔
3
یعنی کفار کے لشکر کو۔
4
یعنی خواب میں کفار زیادہ دکھائے جاتے تو اس کی تعبیر یہ ہوتی کہ وہ غالب آئیں گے۔
a
3:14.
1132
Important Words:
منام (dream) is derived from نام i.e. he slept. منام means, sleep; place where one sleeps; dream (Aqrab).
Commentary:
While on his way to Badr, the Holy Prophet was shown the Meccan army in a dream to be less in number than they actually were (Tabari, x. 9). In the language of dreams, this meant that the Meccan force, in spite of their superior numbers and equip-ment, would be overcome by the Muslims. On the other hand, if the enemy had been shown in a dream to be in large numbers, the interpretation of the dream would have been that the party to which the dreamer belonged would lose heart and would be overpowered by the enemy.
b
3:14.
1126
On his way to Badr the Holy Prophet in a vision saw the Meccan army to be less in number than they actually were (Jarir, x.9). This meant that in spite of their superior numbers and equipment they would be defeated.
وَإِذْ يُرِيكُمُوهُمْ إِذِ ٱلْتَقَيْتُمْ فِىٓ أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِىٓ أَعْيُنِهِمْ لِيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
یہاں ظاہر کا ذکر ہے رؤیا کا نہیں۔ عربی میں ’’قَلِیْل‘‘ کے معنے کمزور کے بھی ہوتے ہیں اور مراد یہ ہے کہ تمہارے دل اس قدر مضبوط کر دئے گئے کہ باوجود کفار کے زیادہ ہونے کے تم ان کو بے حقیقت سمجھتے تھے اور شیر کی طرح ان پر حملہ کرکے تم نے ان کو تباہ کردیا۔
یعنی مومن اپنے ایمان کی وجہ سے کافروں کو جو زیادہ تھے کمزور سمجھتے تھے اور کافر اپنے بغض کی وجہ سے مومنوں کی ایمانی طاقت کو نظر انداز کر رہے تھے۔
3:14.
2:211; 3:110; 35:5.
Whereas the preceding verse referred to the appearance of the enemy in a vision to the Holy Prophet, the present verse refers to its actual disposition on the battlefield. The enemy had kept one-third of their number hidden behind the mounds so that, when both parties came face to face, the Muslims saw only two-thirds of their actual number. This naturally gave heart to them. The enemy on their part did so, as they thought, lest the Muslims being overawed might flee from battlefield and refuse to give battle. Both these impressions helped to encourage either party to come to grips with their opponents with the result that "the thing decreed" was brought about, i.e. the Meccans suffered an ignominious and crushing defeat.
3:14.
2:211; 3:110; 35:5.
Commentary:
Whereas the preceding verse referred to the appearance of the enemy in a dream, the present verse refers to its actual appearance on the battlefield. What happened was that the enemy had kept one-third of their number behind mounds so that, when both parties came face to face, Muslims saw only two-thirds of their army. The Meccan army, about 1,000 strong, was more than three times the number of the Muslims who were only 313, but it so happened that the latter saw them to be only twice their own number. This naturally made the Faithful more hopeful. As hinted above, the enemy had concealed one-third of their number from the Muslims so that (as they thought) the latter might not be overawed and flee from the battlefield. This ruse was meant by them as an enticement to the Muslims so that the latter might be encouraged to give them battle and consequently be annihilated. Indeed, the Muslims were so weak at that time that the Meccans were anxious to get them within their grip, so that they might wipe them out of existence and thus extirpate Islam. The weakness of the Muslims became all the more apparent when the Meccans actually saw them, for they saw them smaller than their actual number, and both these impressions helped to encourage either party to come to grips with the opposing party, with the result that the "thing decreed" was miraculously brought about.
a
3:14.
b
2:211; 3:110; 35:5.
1
یہاں ظاہر کا ذکر ہے رؤیا کا نہیں۔ عربی میں ’’قَلِیْل‘‘ کے معنے کمزور کے بھی ہوتے ہیں اور مراد یہ ہے کہ تمہارے دل اس قدر مضبوط کر دئے گئے کہ باوجود کفار کے زیادہ ہونے کے تم ان کو بے حقیقت سمجھتے تھے اور شیر کی طرح ان پر حملہ کرکے تم نے ان کو تباہ کردیا۔
2
یعنی مومن اپنے ایمان کی وجہ سے کافروں کو جو زیادہ تھے کمزور سمجھتے تھے اور کافر اپنے بغض کی وجہ سے مومنوں کی ایمانی طاقت کو نظر انداز کر رہے تھے۔
a
3:14.
b
2:211; 3:110; 35:5.
1133
Commentary:
Whereas the preceding verse referred to the appearance of the enemy in a dream, the present verse refers to its actual appearance on the battlefield. What happened was that the enemy had kept one-third of their number behind mounds so that, when both parties came face to face, Muslims saw only two-thirds of their army. The Meccan army, about 1,000 strong, was more than three times the number of the Muslims who were only 313, but it so happened that the latter saw them to be only twice their own number. This naturally made the Faithful more hopeful. As hinted above, the enemy had concealed one-third of their number from the Muslims so that (as they thought) the latter might not be overawed and flee from the battlefield. This ruse was meant by them as an enticement to the Muslims so that the latter might be encouraged to give them battle and consequently be annihilated. Indeed, the Muslims were so weak at that time that the Meccans were anxious to get them within their grip, so that they might wipe them out of existence and thus extirpate Islam. The weakness of the Muslims became all the more apparent when the Meccans actually saw them, for they saw them smaller than their actual number, and both these impressions helped to encourage either party to come to grips with the opposing party, with the result that the "thing decreed" was miraculously brought about.
a
3:14.
b
2:211; 3:110; 35:5.
1127
Whereas the preceding verse referred to the appearance of the enemy in a vision to the Holy Prophet, the present verse refers to its actual disposition on the battlefield. The enemy had kept one-third of their number hidden behind the mounds so that, when both parties came face to face, the Muslims saw only two-thirds of their actual number. This naturally gave heart to them. The enemy on their part did so, as they thought, lest the Muslims being overawed might flee from battlefield and refuse to give battle. Both these impressions helped to encourage either party to come to grips with their opponents with the result that "the thing decreed" was brought about, i.e. the Meccans suffered an ignominious and crushing defeat.