بِاَفۡوٰہِہِمۡ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "بِاَفۡوٰہِہِمۡ".
وَلِیَعۡلَمَ الَّذِیۡنَ نَافَقُوۡا ۚ وَقِیۡلَ لَہُمۡ تَعَالَوۡا قٰتِلُوۡا فِیۡ سَبِیۡلِ اللّٰہِ اَوِ ادۡفَعُوۡا ۖ قَالُوۡا لَوۡ نَعۡلَمُ قِتَالًا لَّاتَّبَعۡنٰکُمۡ ۗ ہُمۡ لِلۡکُفۡرِ یَوۡمَئِذٍ اَقۡرَبُ مِنۡہُمۡ لِلۡاِیۡمٰنِ ۚ یَقُوۡلُوۡنَ بِاَفۡوٰہِہِمۡ مَّا لَیۡسَ فِیۡ قُلُوۡبِہِمۡ ۗ وَاللّٰہُ اَعۡلَمُ بِمَا یَکۡتُمُوۡنَ
48:12.
48:12.
Trials and tribulations are intended to distinguish true believers from those weak of faith. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the Hypocrites who had so far remained mixed up with true believers.
The particle au rendered as "and" literally means "or" and is equivalent to "in other words," or "what is the same thing as" etc.
The expression, Lau Na‘lamu Qitalan, may mean: (1) If we knew that there would be fighting, i.e. we knew that there would be no fighting and that the Muslims would at once run away before their very powerful enemy without giving fight. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged but rather their certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) If we knew how to fight. In this case, the words may be taken to have been spoken ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you." The allusion in the verse is obviously to the defection at Uhud of a party of 300 Hypocrites under their leader ‘Abdullah b. Ubayy, who deserted the Muslims and went back to Medina.
48:12.
Commentary:
Trials come to bring about a distinction between true believers and those weak of faith or insincere. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the hypocrites who had so far remained intermixed with the true believers. While professing to be true Muslims, they were, at heart, enemies of Islam; and their passing for Muslims was injurious to the Muslim community. The believers, taking them for true Muslims, remained unaware of the secret machinations by which they sought to injure the cause of Islam. So it was in the interests of Islam that their hypocrisy became unmasked and the Muslims became on their guard against them. On the other hand, just as the exposure of the hypocrites proved beneficial to the believers, similarly the coming to light of their own sincerity and devotion served a most useful purpose. It served not only to disappoint the enemies of Islam who came to realize that with such devoted followers they could make no headway against Islam, but it also opened their eyes to its truth; for it became clear to them that a religion which could inspire its votaries with such selfless zeal and steadfast devotion could not but be true.
The particle او rendered as "and" in the clause, fight in the cause of Allah and repel the attack of the enemy, literally means "or" and is equivalent to "in other words", or "what is the same thing," etc. It is used here: (1) to explain the meaning of the preceding clause, i.e. fight in the cause of Allah. So the whole sentence would read something like this: "It was said to them (the hypocrites): Come ye, fight in the cause of Allah, which was the same thing as repelling the attack of the enemy." This rendering would go to prove that the Companions of the Holy Prophet waged no aggressive war and all their fighting was undertaken in self-defence. (2) Or the word او (and) is used here in the sense of "at least". According to this rendering, the sentence would mean: "Fight in the cause of Allah; and if you cannot fight in the cause of Allah, at least fight in defence of your own homes and hearths," i.e. your own interests require that you should defend Medina against the attack of the enemy. (3) Or as rendered in the text the word is used in the sense of "and". With this meaning of او, the whole sentence would mean, "fight in the cause of Allah and repel the attack of the enemy."
The expression لو نعلم قتالا translated in the text as, If we knew how to fight, may have three meanings: (1) If we knew that there would be fighting, i.e. we thought there would be no fighting. By using this expression the hypocrites meant that seeing the strength of the enemy, the Muslims would at once run away and there will be no fighting. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged, but certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) Or, as rendered in the text, the expression may mean, if we knew how to fight. In this case, it must be taken to have been used ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you."
The allusion in the verse is obviously to the defection at Uhud of a party of 300 hypocrites under their leader ‘Abdullah bin Ubayy, who, at a crucial moment, deserted the Muslims and went back to Medina, saying, "He (the Prophet) has disregarded my advice and has followed the advice of mere lads". Seeing this, ‘Abdullah bin ‘Amr, father of Jabir, approached him and asked him not to desert the Prophet in that manner, upon which ‘Abdullah replied in the very words quoted by the Quran, i.e. لو نعلم قتالا لا تبعنا کم meaning, "If we knew there would be fighting, we would have surely followed you." At this ‘Abdullah bin ‘Amr exclaimed, saying: "God’s curse be upon you. Surely, He Himself will help His Messenger" (Jarir, iii. 104).
c
48:12.
a
48:12.
450
Commentary:
Trials come to bring about a distinction between true believers and those weak of faith or insincere. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the hypocrites who had so far remained intermixed with the true believers. While professing to be true Muslims, they were, at heart, enemies of Islam; and their passing for Muslims was injurious to the Muslim community. The believers, taking them for true Muslims, remained unaware of the secret machinations by which they sought to injure the cause of Islam. So it was in the interests of Islam that their hypocrisy became unmasked and the Muslims became on their guard against them. On the other hand, just as the exposure of the hypocrites proved beneficial to the believers, similarly the coming to light of their own sincerity and devotion served a most useful purpose. It served not only to disappoint the enemies of Islam who came to realize that with such devoted followers they could make no headway against Islam, but it also opened their eyes to its truth; for it became clear to them that a religion which could inspire its votaries with such selfless zeal and steadfast devotion could not but be true.
The particle او rendered as "and" in the clause, fight in the cause of Allah and repel the attack of the enemy, literally means "or" and is equivalent to "in other words", or "what is the same thing," etc. It is used here: (1) to explain the meaning of the preceding clause, i.e. fight in the cause of Allah. So the whole sentence would read something like this: "It was said to them (the hypocrites): Come ye, fight in the cause of Allah, which was the same thing as repelling the attack of the enemy." This rendering would go to prove that the Companions of the Holy Prophet waged no aggressive war and all their fighting was undertaken in self-defence. (2) Or the word او (and) is used here in the sense of "at least". According to this rendering, the sentence would mean: "Fight in the cause of Allah; and if you cannot fight in the cause of Allah, at least fight in defence of your own homes and hearths," i.e. your own interests require that you should defend Medina against the attack of the enemy. (3) Or as rendered in the text the word is used in the sense of "and". With this meaning of او, the whole sentence would mean, "fight in the cause of Allah and repel the attack of the enemy."
The expression لو نعلم قتالا translated in the text as, If we knew how to fight, may have three meanings: (1) If we knew that there would be fighting, i.e. we thought there would be no fighting. By using this expression the hypocrites meant that seeing the strength of the enemy, the Muslims would at once run away and there will be no fighting. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged, but certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) Or, as rendered in the text, the expression may mean, if we knew how to fight. In this case, it must be taken to have been used ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you."
The allusion in the verse is obviously to the defection at Uhud of a party of 300 hypocrites under their leader ‘Abdullah bin Ubayy, who, at a crucial moment, deserted the Muslims and went back to Medina, saying, "He (the Prophet) has disregarded my advice and has followed the advice of mere lads". Seeing this, ‘Abdullah bin ‘Amr, father of Jabir, approached him and asked him not to desert the Prophet in that manner, upon which ‘Abdullah replied in the very words quoted by the Quran, i.e. لو نعلم قتالا لا تبعنا کم meaning, "If we knew there would be fighting, we would have surely followed you." At this ‘Abdullah bin ‘Amr exclaimed, saying: "God’s curse be upon you. Surely, He Himself will help His Messenger" (Jarir, iii. 104).
a
48:12.
523
Trials and tribulations are intended to distinguish true believers from those weak of faith. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the Hypocrites who had so far remained mixed up with true believers.
524
The particle au rendered as "and" literally means "or" and is equivalent to "in other words," or "what is the same thing as" etc.
525
The expression, Lau Na‘lamu Qitalan, may mean: (1) If we knew that there would be fighting, i.e. we knew that there would be no fighting and that the Muslims would at once run away before their very powerful enemy without giving fight. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged but rather their certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) If we knew how to fight. In this case, the words may be taken to have been spoken ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you." The allusion in the verse is obviously to the defection at Uhud of a party of 300 Hypocrites under their leader ‘Abdullah b. Ubayy, who deserted the Muslims and went back to Medina.
۞ یٰۤاَیُّہَا الرَّسُوۡلُ لَا یَحۡزُنۡکَ الَّذِیۡنَ یُسٰرِعُوۡنَ فِی الۡکُفۡرِ مِنَ الَّذِیۡنَ قَالُوۡۤا اٰمَنَّا بِاَفۡوٰہِہِمۡ وَلَمۡ تُؤۡمِنۡ قُلُوۡبُہُمۡ ۛ وَمِنَ الَّذِیۡنَ ہَادُوۡا ۛ سَمّٰعُوۡنَ لِلۡکَذِبِ سَمّٰعُوۡنَ لِقَوۡمٍ اٰخَرِیۡنَ لَمۡ یَاۡتُوۡکَ ۖ یُحَرِّفُوۡنَ الۡکَلِمَ مِنۡۢ بَعۡدِ مَوَاضِعِہٖ ۖ یَقُوۡلُوۡنَ اِنۡ اُوۡتِیۡتُمۡ ہٰذَا فَخُذُوۡہُ وَاِنۡ لَّمۡ تُؤۡتَوۡہُ فَاحۡذَرُوۡا ۚ وَمَنۡ یُّرِدِ اللّٰہُ فِتۡنَتَہٗ فَلَنۡ تَمۡلِکَ لَہٗ مِنَ اللّٰہِ شَیۡـًٔا ۚ اُولٰٓئِکَ الَّذِیۡنَ لَمۡ یُرِدِ اللّٰہُ اَنۡ یُّطَہِّرَ قُلُوۡبَہُمۡ ۚ لَہُمۡ فِی الدُّنۡیَا خِزۡیٌ ۖ وَّلَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
کَیۡفَ وَاِنۡ یَّظۡہَرُوۡا عَلَیۡکُمۡ لَا یَرۡقُبُوۡا فِیۡکُمۡ اِلًّا وَّلَا ذِمَّۃً ۚ یُرۡضُوۡنَکُمۡ بِاَفۡوٰہِہِمۡ وَتَاۡبٰی قُلُوۡبُہُمۡ وَاَکۡثَرُہُمۡ فٰسِقُوۡنَ
9:10.
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
9:10.
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
9:10.
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
3
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
b
9:10.
1171
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
1160
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
1161
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
وَقَالَتِ الۡیَہُوۡدُ عُزَیۡرُۨ ابۡنُ اللّٰہِ وَقَالَتِ النَّصٰرَی الۡمَسِیۡحُ ابۡنُ اللّٰہِ ۖ ذٰلِکَ قَوۡلُہُمۡ بِاَفۡوٰہِہِمۡ ۖ یُضٰہِـُٔوۡنَ قَوۡلَ الَّذِیۡنَ کَفَرُوۡا مِنۡ قَبۡلُ ۚ قٰتَلَہُمُ اللّٰہُ ۚ اَنّٰی یُؤۡفَکُوۡنَ
2:117; 5:18; 10:69.
عُزَيْر (‘Uzair) 即 Ezra (欧泽尔) 生活在伊撒降生前五世纪。他是塞雷阿 (Seraiah) (一个高贵祭司) 的后裔, 他自己也是祭司会的成员, 人家称他为欧泽尔大祭司。他是他那个时代最重要的显贵之一, 对犹太教的发展有深远影响。在以色列先知中, 他特别受尊敬。麦地那的犹太人和在哈德拉蒙特 (حَضَرْمَوْت, Hadarmaut) 的一个犹太教派相信他是安拉的儿子。拉比斯 (Rabbis) 把他的名字和几个重要的机构联系起来。里南 (Renan) 在他的 «以色列人民的历史» 一书的序言中评论说, 犹太教的正式创建时期可能只有从欧泽尔时代计算起。希伯来文学认为假如他们的经典不是已经由穆撒传达下来的话, 那么, 他可以称得起是这部经典的传达者。他和内赫米亚 (Nehemiah) 合作, 活到一百二十岁, 死在巴比伦尼亚 (Babylonia) (Jew. Enc. 和 Enc. Bib)。
2:117; 5:18; 10:69.
‘Uzair or Ezra lived in the fifth century B.C. He was a descendant of Seraiah, the high priest, and, being himself a member of the priestly order, was known as Ezra, the Priest. He was one of the most important personages of his day and exercised a far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. The Jews of Medina and a Jewish sect in Hadramaut believed him to be the son of God. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature he was considered worthy of being the vehicle of the Law, had it not been already given through Moses. He worked in collaboration with Nehemiah and died at the age of 120 in Babylonia (Jew. Enc. & Enc. Bib.).
2:117; 5:18; 10:69.
Important Words:
عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).
یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).
قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.
Commentary:
After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).
This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.
The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered.
a
2:117; 5:18; 10:69.
564
عُزَيْر (‘Uzair) 即 Ezra (欧泽尔) 生活在伊撒降生前五世纪。他是塞雷阿 (Seraiah) (一个高贵祭司) 的后裔, 他自己也是祭司会的成员, 人家称他为欧泽尔大祭司。他是他那个时代最重要的显贵之一, 对犹太教的发展有深远影响。在以色列先知中, 他特别受尊敬。麦地那的犹太人和在哈德拉蒙特 (حَضَرْمَوْت, Hadarmaut) 的一个犹太教派相信他是安拉的儿子。拉比斯 (Rabbis) 把他的名字和几个重要的机构联系起来。里南 (Renan) 在他的 «以色列人民的历史» 一书的序言中评论说, 犹太教的正式创建时期可能只有从欧泽尔时代计算起。希伯来文学认为假如他们的经典不是已经由穆撒传达下来的话, 那么, 他可以称得起是这部经典的传达者。他和内赫米亚 (Nehemiah) 合作, 活到一百二十岁, 死在巴比伦尼亚 (Babylonia) (Jew. Enc. 和 Enc. Bib)。
a
2:117; 5:18; 10:69.
1190
Important Words:
عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).
یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).
قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.
Commentary:
After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).
This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.
The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered.
b
2:117; 5:18; 10:69.
1176
‘Uzair or Ezra lived in the fifth century B.C. He was a descendant of Seraiah, the high priest, and, being himself a member of the priestly order, was known as Ezra, the Priest. He was one of the most important personages of his day and exercised a far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. The Jews of Medina and a Jewish sect in Hadramaut believed him to be the son of God. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature he was considered worthy of being the vehicle of the Law, had it not been already given through Moses. He worked in collaboration with Nehemiah and died at the age of 120 in Babylonia (Jew. Enc. & Enc. Bib.).
یُرِیۡدُوۡنَ اَنۡ یُّطۡفِـُٔوۡا نُوۡرَ اللّٰہِ بِاَفۡوٰہِہِمۡ وَیَاۡبَی اللّٰہُ اِلَّاۤ اَنۡ یُّتِمَّ نُوۡرَہٗ وَلَوۡ کَرِہَ الۡکٰفِرُوۡنَ
61:9.
61:9.
Christians living in Arabia had incited their powerful co-religionists in Syria, and, by their help, had sought to extinguish the light of Islam that God had kindled in Arabia. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet.
61:9.
Commentary:
The words, They desire to extinguish the light of Allah with their mouths, signify that they seek to injure the cause of Islam by making false propaganda against it and by inciting others to harm it. As borne out by history, the Christians of Arabia incited their powerful co-religionists in Syria and, by their help, sought to extinguish the light of Islam that God had kindled in Arabia. They are told in this verse that their plots and machinations would in no way succeed in injuring the cause of Islam. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet. See under 2:103.
a
61:9.
a
61:9.
1192
Commentary:
The words, They desire to extinguish the light of Allah with their mouths, signify that they seek to injure the cause of Islam by making false propaganda against it and by inciting others to harm it. As borne out by history, the Christians of Arabia incited their powerful co-religionists in Syria and, by their help, sought to extinguish the light of Islam that God had kindled in Arabia. They are told in this verse that their plots and machinations would in no way succeed in injuring the cause of Islam. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet. See under 2:103.
b
61:9.
1178
Christians living in Arabia had incited their powerful co-religionists in Syria, and, by their help, had sought to extinguish the light of Islam that God had kindled in Arabia. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet.
یُرِیۡدُوۡنَ لِیُطۡفِـُٔوۡا نُوۡرَ اللّٰہِ بِاَفۡوٰہِہِمۡ وَاللّٰہُ مُتِمُّ نُوۡرِہٖ وَلَوۡ کَرِہَ الۡکٰفِرُوۡنَ
9:32.
Commentary:
The Holy Prophet has been repeatedly called the "Light of Allah," in the Quran (4:175; 5:17; 64:9). All the efforts of the enemies of Islam to extinguish this divine light has signally failed and Islam has gone on from strength to strength and will one day embrace in its fold the major enlightened part of all mankind.
c
9:32.
1421
«古兰经» 中, 穆圣多次被称为 “安拉之光,” (4:175, 5:17, 64:9)。
b
9:32.
4228
Commentary:
The Holy Prophet has been repeatedly called the "Light of Allah," in the Quran (4:175; 5:17; 64:9). All the efforts of the enemies of Islam to extinguish this divine light has signally failed and Islam has gone on from strength to strength and will one day embrace in its fold the major enlightened part of all mankind.
a
9:32.
3039
The Holy Prophet has been repeatedly called the "Light of Allah," in the Qur’an (4:175; 5:17; 64:9).