اَلِیۡمًا
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "اَلِیۡمًا".
وَلَیۡسَتِ التَّوۡبَۃُ لِلَّذِیۡنَ یَعۡمَلُوۡنَ السَّیِّاٰتِ حَتّٰۤی اِذَا حَضَرَ اَحَدَہُمُ الۡمَوۡتُ قَالَ اِنِّیۡ تُبۡتُ الۡـٰٔنَ وَلَا الَّذِیۡنَ یَمُوۡتُوۡنَ وَہُمۡ کُفَّارٌ ۚ اُولٰٓئِکَ اَعۡتَدۡنَا لَہُمۡ عَذَابًا اَلِیۡمًا
2:62; 3:92; 47:43.
2:62; 3:92; 47:43.
2:62; 3:92; 47:35.
b
2:62; 3:92; 47:43.
a
2:62; 3:92; 47:35.
a
2:62; 3:92; 47:43.
بَشِّرِ الۡمُنٰفِقِیۡنَ بِاَنَّ لَہُمۡ عَذَابًا اَلِیۡمًا
9:3.
9:3.
9:3.
e
9:3.
a
9:3.
e
9:3.
وَاَخۡذِہِمُ الرِّبٰوا وَقَدۡ نُہُوۡا عَنۡہُ وَاَکۡلِہِمۡ اَمۡوٰلَ النَّاسِ بِالۡبٰطِلِ ۚ وَاَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ مِنۡہُمۡ عَذَابًا اَلِیۡمًا
خروج باب۲۲۔ آیت۲۵‘ اور احبار باب۲۵۔ آیت۳۶‘۳۷ میں یہودیوں سے سود لینا ممنوع قرار دیا گیا ہے۔ لیکن استثنا باب۲۳۔ آیت۲۰ میں یہود کے علاوہ دوسرے لوگوں سے بنی اسرائیل کو سود لینے کی اجازت دی گئی ہے۔ درحقیقت یہ ایک تحریف ہے جو قرآن کریم کی رو سے یہودیوں نے اپنے تجارتی کاروبار کے لئے بائیبل میں کی ہے۔ ورنہ اللہ تعالیٰ نے انہیں ہر قسم کے سودی کاروبار سے منع کیا ہوا تھا۔ پس جو کچھ بائیبل میں لکھا ہے‘ وہ یہودی تحریف کا نتیجہ ہے۔
2:276, 277; 3:131; 30:40.
9:34.
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies.
2:276, 277; 3:131; 30:40.
9:34.
Commentary:
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to exact interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up taking interest from Jews (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they suffered national death and were scattered over the earth to suffer persecution at the hands of their enemies.
c
2:276, 277; 3:131; 30:40.
d
9:34.
2
خروج باب۲۲۔ آیت۲۵‘ اور احبار باب۲۵۔ آیت۳۶‘۳۷ میں یہودیوں سے سود لینا ممنوع قرار دیا گیا ہے۔ لیکن استثنا باب۲۳۔ آیت۲۰ میں یہود کے علاوہ دوسرے لوگوں سے بنی اسرائیل کو سود لینے کی اجازت دی گئی ہے۔ درحقیقت یہ ایک تحریف ہے جو قرآن کریم کی رو سے یہودیوں نے اپنے تجارتی کاروبار کے لئے بائیبل میں کی ہے۔ ورنہ اللہ تعالیٰ نے انہیں ہر قسم کے سودی کاروبار سے منع کیا ہوا تھا۔ پس جو کچھ بائیبل میں لکھا ہے‘ وہ یہودی تحریف کا نتیجہ ہے۔
b
2:276, 277; 3:131; 30:40.
c
9:34.
625
Commentary:
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to exact interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up taking interest from Jews (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they suffered national death and were scattered over the earth to suffer persecution at the hands of their enemies.
b
2:276, 277; 3:131; 30:40.
c
9:34.
703
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies.
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فَیُوَفِّیۡہِمۡ اُجُوۡرَہُمۡ وَیَزِیۡدُہُمۡ مِّنۡ فَضۡلِہٖ ۖ وَاَمَّا الَّذِیۡنَ اسۡتَنۡکَفُوۡا وَاسۡتَکۡبَرُوۡا فَیُعَذِّبُہُمۡ عَذَابًا اَلِیۡمًا وَّلَا یَجِدُوۡنَ لَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّلَا نَصِیۡرًا
3:58, 16:97; 39:11.
4:46; 33:18, 66.
3:58; 16:97; 39:11.
7:158; 64:9.
a
3:58, 16:97; 39:11.
b
4:46; 33:18, 66.
a
3:58; 16:97; 39:11.
b
7:158; 64:9.
e
3:58, 16:97; 39:11.
f
4:46; 33:18, 66.
اِلَّا تَنۡفِرُوۡا یُعَذِّبۡکُمۡ عَذَابًا اَلِیۡمًا وَّیَسۡتَبۡدِلۡ قَوۡمًا غَیۡرَکُمۡ وَلَا تَضُرُّوۡہُ شَیۡـًٔا ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
یَحۡلِفُوۡنَ بِاللّٰہِ مَا قَالُوۡا وَلَقَدۡ قَالُوۡا کَلِمَۃَ الۡکُفۡرِ وَکَفَرُوۡا بَعۡدَ اِسۡلٰمِہِمۡ وَہَمُّوۡا بِمَا لَمۡ یَنَالُوۡا ۚ وَمَا نَقَمُوۡۤا اِلَّاۤ اَنۡ اَغۡنٰٮہُمُ اللّٰہُ وَرَسُوۡلُہٗ مِنۡ فَضۡلِہٖ ۚ فَاِنۡ یَّتُوۡبُوۡا یَکُ خَیۡرًا لَّہُمۡ ۖ وَاِنۡ یَّتَوَلَّوۡا یُعَذِّبۡہُمُ اللّٰہُ عَذَابًا اَلِیۡمًا فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۚ وَمَا لَہُمۡ فِی الۡاَرۡضِ مِنۡ وَّلِیٍّ وَّلَا نَصِیۡرٍ
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
574
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
1228
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
1200
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
وَاَنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ اَعۡتَدۡنَا لَہُمۡ عَذَابًا اَلِیۡمًا
16:23; 27:5; 34:9.
16:23; 27:5; 34:9.
16:23; 27:5; 34:9.
Commentary:
This verse continues and develops the theme of the previous verse and leaves no doubt about the fact that negligent people come to grief. The word الاخرة (lit. meaning ‘that which comes after’) has erroneously been taken to mean یوم الاخرة(the Last Day) only. The word should be interpreted in harmony with its context. In the present verse 'the end of nations' seems to be the most appropriate meaning of the word الاخرة. The verse means to say that those who ignore the patent fact that the end of every rise is fall, tend to neglect their duties and responsibilities with the result that they draw upon themselves Divine punishment.
The fact that this verse is connected with the preceding verse by the conjunction و (and) also supports the above interpretation, for it shows that it is Muslims who have been addressed here, and Muslims cannot be said to deny یوم الاخرة (the Day of Judgement). So the word آخرةcannot be taken to mean here the Day of Judgement or the Last Day but that which is yet to come—the end of a doomed nation.
b
16:23; 27:5; 34:9.
a
16:23; 27:5; 34:9.
1940
Commentary:
This verse continues and develops the theme of the previous verse and leaves no doubt about the fact that negligent people come to grief. The word الاخرة (lit. meaning ‘that which comes after’) has erroneously been taken to mean یوم الاخرة(the Last Day) only. The word should be interpreted in harmony with its context. In the present verse 'the end of nations' seems to be the most appropriate meaning of the word الاخرة. The verse means to say that those who ignore the patent fact that the end of every rise is fall, tend to neglect their duties and responsibilities with the result that they draw upon themselves Divine punishment.
The fact that this verse is connected with the preceding verse by the conjunction و (and) also supports the above interpretation, for it shows that it is Muslims who have been addressed here, and Muslims cannot be said to deny یوم الاخرة (the Day of Judgement). So the word آخرةcannot be taken to mean here the Day of Judgement or the Last Day but that which is yet to come—the end of a doomed nation.
b
16:23; 27:5; 34:9.
وَقَوۡمَ نُوۡحٍ لَّمَّا کَذَّبُوا الرُّسُلَ اَغۡرَقۡنٰہُمۡ وَجَعَلۡنٰہُمۡ لِلنَّاسِ اٰیَۃً ۖ وَّاَعۡتَدۡنَا لِلظّٰلِمِیۡنَ عَذَابًا اَلِیۡمًا
18:30.
18:30.
18:30; 42:46.
a
18:30.
b
18:30; 42:46.
e
18:30.
لِّیَسۡـَٔلَ الصّٰدِقِیۡنَ عَنۡ صِدۡقِہِمۡ ۚ وَاَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا اَلِیۡمًا
18:103; 48:14; 76:5.
18:103; 48:14; 76:5.
a
18:103; 48:14; 76:5.
a
18:103; 48:14; 76:5.
3081
Commentary:
The verse signifies that without the revelation of a Divine Law, man could not be held responsible for his actions.
a
18:103; 48:14; 76:5.
قُل لِّلۡمُخَلَّفِیۡنَ مِنَ الۡاَعۡرَابِ سَتُدۡعَوۡنَ اِلٰی قَوۡمٍ اُولِیۡ بَاۡسٍ شَدِیۡدٍ تُقٰتِلُوۡنَہُمۡ اَوۡ یُسۡلِمُوۡنَ ۖ فَاِنۡ تُطِیۡعُوۡا یُؤۡتِکُمُ اللّٰہُ اَجۡرًا حَسَنًا ۖ وَّاِنۡ تَتَوَلَّوۡا کَمَا تَوَلَّیۡتُمۡ مِّنۡ قَبۡلُ یُعَذِّبۡکُمۡ عَذَابًا اَلِیۡمًا
اس آیت میں کسریٰ اور قیصر کے ساتھ کی جنگوں کا ذکر ہے۔ منافقوں سے کہا گیا ہے کہ اگر ان کے ساتھ جنگوں میں ہمت دکھاؤ گے تو قصور معاف ہو جائے گا‘ ورنہ خداتعالیٰ کا عذاب تمہیں ملے گا۔
حضرت عمر رضی اللہ عنہ کے زمانہ میں کچھ عرب رؤساء کے لڑکے آپ کے پاس آئے اور کہا ہم چاہتے ہیں کہ ہمارے باپ دادوں کے اعمال ہمارے راستہ میں حائل نہ ہوں۔ آپ ہمارے خاندانوں کو جانتے ہیں کوئی ایسی تدبیر بتائیں کہ یہ پچھلا داغ مٹ جائے۔ اس وقت حضرت عمر رضی اللہ عنہ کی آنکھوں میں آنسو آگئے اور بول نہ سکے۔ ہاتھ سے شام کی طرف اشارہ کیا اور اشارۃً بتایا کہ اگر وہاں چلے جاؤ تو شاید کفارہ ہو جائے۔ چنانچ
اس میں اشارہ ہے کہ وہ جنگیں بہت عرصہ تک لمبی چلی جائیں گی۔
یہ حکم نہیں کہ مسلمان ہونے تک ان سے لڑو بلکہ مستقبل کا صیغہ ہے اور واقعہ بتایا ہے کہ وہ دشمن جب تک مسلمان نہ ہوں گے تم سے لڑتے جائیں گے۔ چنانچہ روم اور فارس نے ایسا ہی کیا۔
The words, 'a people of mighty valour,' may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in material means and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter would be completely defeated and brought to their knees. The laggards are here told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful enemy and that, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
Commentary:
The words "a people of mighty valour," may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in means, material and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter were broken and brought to their knees. The laggards are thus told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful foe and, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
2
اس آیت میں کسریٰ اور قیصر کے ساتھ کی جنگوں کا ذکر ہے۔ منافقوں سے کہا گیا ہے کہ اگر ان کے ساتھ جنگوں میں ہمت دکھاؤ گے تو قصور معاف ہو جائے گا‘ ورنہ خداتعالیٰ کا عذاب تمہیں ملے گا۔
حضرت عمر رضی اللہ عنہ کے زمانہ میں کچھ عرب رؤساء کے لڑکے آپ کے پاس آئے اور کہا ہم چاہتے ہیں کہ ہمارے باپ دادوں کے اعمال ہمارے راستہ میں حائل نہ ہوں۔ آپ ہمارے خاندانوں کو جانتے ہیں کوئی ایسی تدبیر بتائیں کہ یہ پچھلا داغ مٹ جائے۔ اس وقت حضرت عمر رضی اللہ عنہ کی آنکھوں میں آنسو آگئے اور بول نہ سکے۔ ہاتھ سے شام کی طرف اشارہ کیا اور اشارۃً بتایا کہ اگر وہاں چلے جاؤ تو شاید کفارہ ہو جائے۔ چنانچ
3
اس میں اشارہ ہے کہ وہ جنگیں بہت عرصہ تک لمبی چلی جائیں گی۔
4
یہ حکم نہیں کہ مسلمان ہونے تک ان سے لڑو بلکہ مستقبل کا صیغہ ہے اور واقعہ بتایا ہے کہ وہ دشمن جب تک مسلمان نہ ہوں گے تم سے لڑتے جائیں گے۔ چنانچہ روم اور فارس نے ایسا ہی کیا۔
3827
Commentary:
The words "a people of mighty valour," may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in means, material and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter were broken and brought to their knees. The laggards are thus told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful foe and, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
2773
The words, 'a people of mighty valour,' may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in material means and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter would be completely defeated and brought to their knees. The laggards are here told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful enemy and that, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
لَّیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّلَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّلَا عَلَی الۡمَرِیۡضِ حَرَجٌ ۗ وَمَنۡ یُّطِعِ اللّٰہَ وَرَسُوۡلَہٗ یُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۖ وَمَنۡ یَّتَوَلَّ یُعَذِّبۡہُ عَذَابًا اَلِیۡمًا
9:91.
4:14; 24:53; 33:72.
9:91.
4:14; 24:53; 33:72.
Commentary:
The disbelievers have repeatedly been threatened with "a grievous and burning punishment" in the Surah. This is to warn them that the terms of the Treaty of Hudaibiyyah over which they and their fellows had gloated, would prove for them an abiding source of ignominious heart-burning.
a
9:91.
b
4:14; 24:53; 33:72.
a
9:91.
b
4:14; 24:53; 33:72.
3827A
Commentary:
The disbelievers have repeatedly been threatened with "a grievous and burning punishment" in the Surah. This is to warn them that the terms of the Treaty of Hudaibiyyah over which they and their fellows had gloated, would prove for them an abiding source of ignominious heart-burning.
a
9:91.
b
4:14; 24:53; 33:72.
ہُمُ الَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡکُمۡ عَنِ الۡمَسۡجِدِ الۡحَرَامِ وَالۡہَدۡیَ مَعۡکُوۡفًا اَنۡ یَّبۡلُغَ مَحِلَّہٗ ۚ وَلَوۡلَا رِجَالٌ مُّؤۡمِنُوۡنَ وَنِسَآءٌ مُّؤۡمِنٰتٌ لَّمۡ تَعۡلَمُوۡہُمۡ اَنۡ تَطَـُٔوۡہُمۡ فَتُصِیۡبَکُمۡ مِّنۡہُمۡ مَّعَرَّۃٌۢ بِغَیۡرِ عِلۡمٍ ۖ لِّیُدۡخِلَ اللّٰہُ فِیۡ رَحۡمَتِہٖ مَنۡ یَّشَآءُ ۚ لَوۡ تَزَیَّلُوۡا لَعَذَّبۡنَا الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ عَذَابًا اَلِیۡمًا
8:35; 22:26.
There was a nucleus of Muslims in Mecca and if the fight had taken place, Muslim army would have unknowingly killed their own brethren in Faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium in addition.
8:35; 16:89; 22:26; 43:38.
2:197.
Important Words:
معرة (blame) is derived from عر (‘arra). They say عرت الابل i.e. the camels were or became mangy or scabby. عرہ means, he did to him an abominable thing; he did to him what he disliked; he disgraced him. عرہ بشر means, he aspersed him or charged or upbraided him with evil, or he wronged him. معرة means, a cause of reviling or being reviled; a crime or sin that is noxious like mange or scab; a foul or abominable thing; a cause of grief or vexation; disgrace; annoyance, hurt, harm or injury (Lane & Aqrab).
Commentary:
The verse means that though the Meccans gloated over the terms of the Treaty of Hudaibiyyah which, in their ignorance, they thought were very advantageous to them and humiliating for Muslims, and though the latter feeling that the terms were being forcibly wrung from them were crestfallen and did not know that in reality the terms had laid the foundations of a very prosperous and bright future for Islam, yet God had His own design in not permitting the fight to take place. There was a nucleus of Muslims in Mecca and if the fight had taken place, the Muslim army would have unknowingly killed their own brethren in faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium for themselves. In fact, from whatever angle the Treaty of Hudaibiyyah may be viewed it was indeed a great victory.
a
8:35; 22:26.
1270
麦加有一个穆斯林的中心组织, 如发生战争, 穆斯林军队有可能误杀信奉安拉的亲兄弟, 由此对自身的大业造成巨大的损害及平白地添增辱骂和丑名。
a
8:35; 16:89; 22:26; 43:38.
b
2:197.
3835
Important Words:
معرة (blame) is derived from عر (‘arra). They say عرت الابل i.e. the camels were or became mangy or scabby. عرہ means, he did to him an abominable thing; he did to him what he disliked; he disgraced him. عرہ بشر means, he aspersed him or charged or upbraided him with evil, or he wronged him. معرة means, a cause of reviling or being reviled; a crime or sin that is noxious like mange or scab; a foul or abominable thing; a cause of grief or vexation; disgrace; annoyance, hurt, harm or injury (Lane & Aqrab).
Commentary:
The verse means that though the Meccans gloated over the terms of the Treaty of Hudaibiyyah which, in their ignorance, they thought were very advantageous to them and humiliating for Muslims, and though the latter feeling that the terms were being forcibly wrung from them were crestfallen and did not know that in reality the terms had laid the foundations of a very prosperous and bright future for Islam, yet God had His own design in not permitting the fight to take place. There was a nucleus of Muslims in Mecca and if the fight had taken place, the Muslim army would have unknowingly killed their own brethren in faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium for themselves. In fact, from whatever angle the Treaty of Hudaibiyyah may be viewed it was indeed a great victory.
a
8:35; 22:26.
2781
There was a nucleus of Muslims in Mecca and if the fight had taken place, Muslim army would have unknowingly killed their own brethren in Faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium in addition.
وَطَعَامًا ذَا غُصَّۃٍ وَّعَذَابًا اَلِیۡمًا
Important Words:
غصة (choking) is derived from غص. They say غص بالغیظ i.e. he was or became choked with wrath. غص المجلس بأھله means, the sitting place became choked with people. غص also means, he became grieved or disquieted in mind. غصة means, a thing by which one is choked; choking wrath or rage; grief or disquietude of mind (Lane & Aqrab).
4424
Important Words:
غصة (choking) is derived from غص. They say غص بالغیظ i.e. he was or became choked with wrath. غص المجلس بأھله means, the sitting place became choked with people. غص also means, he became grieved or disquieted in mind. غصة means, a thing by which one is choked; choking wrath or rage; grief or disquietude of mind (Lane & Aqrab).